the Apostles is there resident and gouerneth the same as the supreme head thereof 2. The first place is taken out of S. Mat. 15. v. 18. 19. Mathew For he relateth the words which Christ spake to S. Peter which are these And I say vnto thee that thou art Peter and vpon this Rocke will I build my Church and the gates of hell shall not preuaile against it and I will giue to thee the keyes of the Kingdome of heauen And whatsoeuer thou shalt bind vpoÌ„ earth it shal be bound in heauen and whatsoeuer thou shalt loose on earth it shal be loosed in heauen 3. First that Christ spake to S. Peter and not to the other Apostles appeareth euidently by the very words of the text For Io. 1. v. 24. Ioan 22. v. 15. first of all Christ setteth downe S. Peters old name Simon sayth he thou art blessed and then afterward he setteth downe the name of his father Baâ—-iona that is to say the sonne of Ionas or of Iohn as also the EuaÌ„gelist S. Iohn testifyeth He sheweth afterward that the reuelation was only made to S. Peter My father sayth he hath reuealed vnto thee he doth not say vnto you as he is woÌ„â— to say when he speaketh vnto them all He addeth moreouer because thou art Peter which certainly agreeth only to S. Peter for vpon him only was this Name imposed Ioan. 1. v. 42. 4. Moreouer Christ addeth And vpon this rocke I will build my Church in which words that particle and is a coniunction causall and not a copulatiue and it signifieth because and in this sense it is vsed oftentymes in holy Scripture as our Aduersaries cannot deny as for example in that place of Genesis Lo thou shalt dye for the woman Gen. 20. v. 3. Psal 59. veâ— 60. v. 13. 107. Psa vel 08 v. 13. Isaiae 46. v. vlt. Luc. 1. v. 42. that thou hast taken and hath a husband that is because she hath a husband So also Dauid in his Psalmes Giue vs thy helpe from our tribulation and vayne is the saluation of men that is to say because the saluation of men is but vayne In like manner the Prophet Isay saith Behould thou art angry and we haue sinned that is to say because we haue sinned In the same sense it is vsed in the new Testament Blessed art thou among women and blessed is the fruite of thy wombe that is to say because it is blessed as Caluin and Beza doe acknowledge all which places Caluin confesseth to be so vnderstood after Theophilact Also and none gaue him any thing that is to say because none gaue him See more examples of this in the latin edition 5. This therfore is the true sense of that place As thou hast sayd vnto me thou Ioan. 1. v. 42. art Christ the Sonne of the liuing God so I say vnto thee that I haue worthily called thee Peter because vpon this rocke which thou art I will build my Church For to what end should Christ haue said vnto him thou art Peter seeing that all knew well inough before that Peter was Peter but that he would therby declare that he was not called Peter without great cause that is to say because vpon him as vpon a sure and strong foundation and rocke Christ intended to build his Church Christ therfore Ioan. 1. v. 42. would haue S. Peter to remember the name which of late was giuen him and afterward he assigneth the reason and S. Hier. in c. 16. Matt. sup eaverba Quiatu es Petrus cause why he called him so to wit because vpon him as vpon a most strong rocke he would build his Church According to the metaphore os a rocke saith S. Hierome it was rightly said vnto him I will build my Church vpon thee 6. For the holy Scripture is accustomed when it speaketh of a name giuen vnto any by the interpretation of the word to adioyne also the reason and Gen. 17. v. 5 Gen. 22. v. 27. Gen. 4. v. 25. cause of the name so said our Lord vnto Abram Neyther shall thy name be called any more Abram but thou shalt be called Abraham and then he presently giueth a reason takeÌ„ from the etimology of the word because a Father of many Nations I haue made thee So also he did when Iacob was called Israel See more of this in the Latin edition pag. 280. 7. Lastly not without great reason Christ gaue vnto S. Peter this new name but no other cause is assigned in the holy Scripture but this Because vpon this rocke I will build my Church This therfore and no other was the cause of giuing him this new name Hereupon saith S. Hilary very well O happy foundation of Christes Church saith he in the imposition of a new name and o In c. 16. Matt. worthy rocke of that building the which should dissolue and breake the infernall Lawes the gates of hell and all the stronge barres of death So S. Hilary 8. Moreouer Christ said to S. Peter I will giue the keyes of the Kingdome of heauen vnto thee he doth not say vnto you In like manner he said in the singular number Mat. 16. v. 19. whatsoeuer thou hast bound vpon earth c. that thou shalt loose c. He spake therfore to S. Mat. 18. v. 18. Peter only and not to many 9. And albeit he promised this last authority of bynding or loosing men from their sinnes to the other Apostles also yet first of all in this place he promised this to S. Peter alone and then afterwardes to the rest to the end we might therby know that he made S. Peter the head of all the rest and that all their power and authority was subordinate to that of his For at this day all Catholike Bishops haue authority to bynd loose but subordinate to the Popes authority 10. All which thinges that holy martyr S. Cyprian declareth very well in Cypr. de vnit Ecc. circa principium Mat. 16. v. 18. 19. these wordes wherby it may easily be vnderstood what was the opinion and iudgment of the primitiue Church concerning this matter God speakâ—th vnto S. Peter saith S. Cyprian I say vnto thee because thou art Peter and vpon this rocke I will build my Church c. And againe after his resurrection Ioan. 20. v. 20. 21. 22. 23. he sayd feed my shepe vpon him alone he buyldeth his Church and he committeth vnto him to feede his sheepe and albeit he gaue the like authority to all the other Apostles saying As my Father sent me so c. whose sinnes yee forgiue c. yet to the end he might shew and declare an vnity he ordayned but one chayre he confirmed by his authority the beginning of that vnity proceeding from one The same indeed or equall in all other thinges were the other Apostles with S. Peter indued with the same power and authority to wit before those wordes of
visible and inuisible and they say that the inuisible Church cannot erre but Supr hac ipsa cont cap. 4. the visible may erre But we haue now already declared that the true Church of Christ must needes be visible Wherfore this distinction is now sufficiently refuted And truly it importeth but a little whether that their inuisible Church can erre or not erre seing that it cannot be seene or knowne of any and consequently cannot be profitable vnto any 16. There are also some of the later Sectaries who distinguish and deuide the Church into the Church of the Saints which Iunius in Bellarm. Contr. 1. l. 4. c. 10. nota 8. are in Heauen and into that which remayneth fighting heere vpon earth And they say that the Church triumphaÌ„t of Saints cannot erre in faith or in the doctrine of faith but the Church militant may erre But this is a ridiculous distinction First Hebr. 21. v. 1. because the Saints hauen ot fayth but a cleare vision of God for as the Apostle witnesseth Fayth concerneth things which doe not appeare wherefore if at any tyme faith perished vpon earth without al doubt it could not be found in heauen neyther must we exprect the doctrine of fayth from heauen as the Anabaptists doe who seeke for reuelations from heauen but we must looke to receiue it from the Supr c. 1. huius controuersiae Church militant vpon earth Moreouer the properties and offices of the Church of Christ before alledged out of holy Scripture do not agree as is manifest to the Church triumphant of Saints but to the Church militaÌ„t vpon earth For neither is that Church of the Saints betrothed vnto Christ by fayth neyther are the Saynts those who preach vnto vs the word of God who administer the SacrameÌ„ts vnto vs who execute the other offices of the Church but men liuing vpoÌ„ earth wherfore they runne in vaine to this heauenly Church wherof we do not here dispute 17. Moreouer that is also a very weake reason wherby they thinke that Iunius ibid. nota 8. they conuince that the Church militant vpon earth may erre This Church sayth he militant vpon earth is imperfect and therfore she may erre euen in explicating the doctrine of sayth for otherwise a perfect effect might proceed 1. Cor. 13â— per totuÌ„ caput from an imperfect cause So â—e As though forsooth there could be no other imperfection in the Church besids infidelity or error in explicating the doctrine of fayth or as though the whole perfection of the Church consisted in fayth only and in the doctrine thereof and not also in charity and other gifteâ— of God as the Apostle declareth at large Or lastly as though this perfection of the Church which consisteth in a right fayth and a good explication of the doctrine thereof could proceede from the militant Church only and not rather from a most perfect cause to wit from the holy Ghost who continually ad Rom. 8. v. 26. gouerneth the Church and as the Apostle sayth helpeth her infirmity and imperfection 18. Lastly when our Aduersaries Ita Philip Mor. Tract de Eccles cap. 9. Genes 3. v. 6. can by no places of Scripture nor other reasons proue that the Church hath erred they gâ—e about to persuade iâ— by many examples And heere they beâ—in a discourse froÌ„ our first Father Adam till these our daâ—es For first they say that Adam lost his fayth and so lykewise his wyâ—e Eue when they both eate of the forâ—iddâ—n fruit consequently the wholy Church then erred in fayth Then they runne through all the old Testament till Christs tyme and heap togeather many places which say that those who liued in the tyme of the Naturall Moysaicall Laws forsooke God Lastly out of some Historiographers who haue writteÌ„ since Christs tyme they scrape togeather all such testimonies as sâ—eme to serue to this purpose in any sort 19. But they labour in vayne For if these kinds of argumeÌ„ts were good they would also proue that the Church it selfe also wholy perished and was not to be found in any place as in tymes past the Donatists contended the which euen our Aduersaries themselues acknowledge to by very absurd and against the holy Scriptures as hath beene declared before For if all haue lost their fayth then indeed the true Church could no longer be which without fayth cannot consist and thus the whole Church had perished 20. But that which they affirme of AdaÌ„ and â—ue to wit that they lost their fayth by sinning is of no moment at all For to omit that they do not so much proue by that argumeÌ„t that they lost their fayth then that after their sinne there remayned neyther any fayth nor Church in the world it is truly manifest inough that this belongeth nothing to this disputation we now handle For neyther do we heere dispute of the Church of Angells nor of that which was in Paradise before the fall of our first pareÌ„ts but of that only Gen. 3 v. 15. which ensued that promise made vnto all mankind after the sinne of Adam wherein God foretould that there should be perpetuall enmity betwixt the woman and the serpent that is to say betwixt the Church of Christ and Satan And wherein also God foretould that the Church should alwayes haue the victory Supra coÌ„trou 1. cap 16. 17. 18. ouer Satan as we haue declared more at large before Wherfore our Aduersaries must needes shew this promise to be frustrate if they desire to conclude any thing against vs. 21. But those examples which they Supra cap. 5. in solut 2. argumenti alledge our of the old Testament are the very arguments of the Donatists and other auncient Heretikes who by them went about to proue that the true Church was wholy decayed and perished wherunto we haue also sufficiently answered out of S. Augustine 22. And lastly those thinges which they haue takeÌ„ out of those Authors who wrote after Christs tyme are eyther corrupted by our Aduersaries or taken out of Apocriphall Authors and such as are Baron in 12. Tom. Annal. not worthy of credit as the worthy Cardinall Baronius declareth manifestly in euery age in his Ecclesiasticall histories and the same hath Bellarmine done before Bellarm. l. 3. de Eccles militante him more briefly vnto whome we refer the Reader because they do not appertaine to this present question but rather vnto that which is of the continuall duration of the Church the which now almost euery one doth acknowledge and Supr c. 3. 4. buius Controu which we haue sufficiently declared before wherefore these arguments are of so small worth that they need no longer a confutation CHAP. VIII That there is no lawfull Calling of Preachers or Pastours of the Church but by the visible Church ONE of the Offices of the true Church is to appoint lawfull preachers of the Ghospell and true administers of
of the Church let vs not therefore sayth S. Ambrose walke by loue and affection vpon the earth and the Serpent cannot hurt vs. In the first combat is that the Church ouercometh by open warre and therefore it is expressed by crushing of the head In the later combat in which a part of the Church is ouercome the enemy proceedeth by guiles and deceites and therefore that combat is signifyed by crushing the heele for the Hebrew word signifying calcaneum doth signify also properly insidiari Oleast iâ— c. 3. Gen. ex insidijâ— aggredi as appeareth by many places of Scripture And out of ignorance heerof Caluin without cause reprehendeth the vulgar Interpreter for otherwise explicating this combat in the later part of the seÌ„tence then he had in the formeâ— for the Emphasis or force of the Hebrew word required that he should interprete the later part as he did by these wordes tu insidiabâ—ris calcanâ—â—â—ius which is as much to say as thou shalt crush her heele not by open warre but by taking her at vnawares See further of this matter in this Chapter in the Latin Edition the 8. â— And you shall see that our Aduersaries make a great adoe about a matter of small moment if the wordes be rightly vnderstood For whether we reade ipsa and so referre it to the Church or ipsum that it may be referred to the children of the Church the seÌ„se is all one for it is all on to say the seed of the woman shall crush the heâ—â— of the Serpent or the Children of the Church shall doe it And heerehence it is that the auncient Fathers whether they read ipse as S. Hierome and S. Chrysostome do or ipse Hier in tradit Hebr. Hom. 17. in Gen. Amb. de fug â— saec e. 7. Greg. in Iob. c. 38. as read S. Ambrose S. Augustine S. Gregory and other Latin Fathers all of them expound this place of the Church 9. Howsoeuer it be the reading of the vulgar Edition is to be preferred before the other for this victory is rather to be attributed to the Church as to the Mother of all the faithfull and to her who continueth for euer according to that promise of Christ the gates of hell shall not preuail against her then to her children or meÌ„bers which are euery day changed for this promise is an explication of the promise made by God in Genesis for the head of the Serpent and the gates of hell signify Mat. 16. v. 18. one and the same thing And if the victory be attributed to the woman that is to the Church all thinges are better explicated for God first did foretell the emnity that was to be betweene the woman the Serpent and afterward he maketh mention of the seede of the woman and the Serpents seed so as the woman is opposed to the Serpent and the seede of the one to the seede of the other but the victory promsed is sayd to be gotten against the Serpent himselfe and not against the seed wherefore the same appertaineth rather to the woman her selfe then to her seede for the words following betweene thy seed and her seed do not properly signify any new combat but a continuance of that combat which was betweene the woman and the serpent and are put in by way of pareÌ„thesis for the combat of the Church and of her childreÌ„ is all one combat 10. But the chiefe cause that moued the Church to retayne at this tyme rather the word ipsa then ipsum or ipse was to controle the error of the Lutherans for if the reading had byn ipsum or ipse one might haue thought this promise to haue appertayned only to Christ as they though erroneously would haue it but by reading ipsa this promise must needes be vnderstood to haue byn made to the whole Church For such is the custome of the holy Church whether she interprete the Scripture or administer the Sacraments to do all as is most profitable and most for the edification of the faithfull Neyther is Christ hereby excluded but he is rather included in the name of the Church aâ— is also the holy Ghost for the true Church of Christ cannot consist or do any thing that is good without the help of her supreme head Christ and the assistance of his holy spirit That the reading according to the Hebrew text is ipsa or ipsissima and not ipsum or ipse is learnedly proued in the next Chapter of the Latin Edition of this Controuersy to which I referre the Reader and to the Chapters following in which other places of the vulgar Edition are defended CHAP. XI That the written Word is no fit Iudge of Controuersies concerning matters of Fayth OVR Aduersaries in the beginning did stifly mayntaine that the holy Scripture was to be the only iudge of all Controuersies which arise in matters of fayth but when they were told that to make the Scripture a iudge was as much as to say the Scripture did heare speake liue for all these appertayne to a iudge that nothing is more vnreasonable theÌ„ to assigne such a iudge of Controuersies as can neyther heare nor speak but is vtterly voyd of life changing their opinion they begin Iun. coÌ„tra Bell. Cont. 1. l. 3. c. 3. nota 9. c. 9. nota E. 10. now to say that the Scripture is improperly called a iudge and that to speake properly the holy Ghost only is the iudge And thus hauing for many yeares togeather spoken vnproperly now at last they fly to the holy Ghost of whome there is no doubt but that he is the supreme Robert Roâ—oc de vocat effic c. â—5â— iudge of all 2. But they should haue added further that the holy Ghost at this tyme doth not immediatly propose any new reuelations to any particuler man concerning points of fayth but only proposeth verities already reuealed and that by the mouth of the Church as shal be shewed heereafter in the next Controuersy where we shall haue occasion to say more of this matter Whosoeuer therefore contemneth the iudgment of the Church in so doing he despiseth the iudgment of Christ and of the holy Ghost for Christ himselfe saith Luc. 10. v. 16. he that despyseth you despyseth me Neyther doth the holy Ghost speake by the Scripture but when it is rightly vnderstood which is neuer but when we imbrace the interpretation of the Catholike Church as we haue already shewed in the fourth Chapter CHAP. XII Whether the Scriptures be obscure or hard to be vnderstood THE Word of God is eyther writen or vnwritten and preached Now certaine it is that the Word preached is not obscure for it is not hidden from such as perish the question therefore is of the written Word â— Cor. 4. v. 3. Our Aduersaries in the beginning did teach that the whole Scripture was easy and no part therof hard to be vnderstod but after that not only many obscure places but euen
Amos and Micheas moreouer in the time of Ieremy there liued â—he good King Iosias and the good prophets Ezechiel Daniel and Sophonias Therfore those things which Isay and Hiereâ—y do say cannot be vnderstood of all vâ—iuersally 5. The other places which our Aduersaries S. Aug. Tom. 2. Epist 48. ad V incentium alleadge do proue that there aâ—â— at sometymes but a few in the Church â— but they do not proue that the sayâ— Church was inuisible Yea as S. Augâ—stine disputing against the Donatists weâ— obserueth when the Church of God â— most vexed with the persecutions of thâ— wicked and seemeth to be almost oppreâ— see therewith then is she most diuine iâ— such her members as are renewed for coâ—rage and constancy for fayth and obedience Mat. 1. v. â—8 towards God was more eminent iâ— one Noë or Abraham then in ten thousand others 6. Lastly this our disputatioÌ„ is not properly of the auncient Church which wâ— Eusebius in Cron. Orosiâ—â— in hist Genâ—b in sua Cono. Sand. de visib Monar ch l. 7. in prin Cocâ—iuâ— Tom. 1. lib 8. Art 2. before Christs time but of that whiâ— ensued the promulgation of the Gospeâ— till this our present age whereof Chriâ— sayth Vpon this rocke I will build my Church â— the gates of hell shall not preuaile against it Fâ— albeit the Church hath beene alwayes vâ—sible euen froÌ„ the beginning of the worâ— till the coÌ„ming of Christ as Paulus Orosiâ— Eusâ—bius haue out of the holy Scripturâ— in euery age declared in this our age alâ— Genebrard Sanders and Coccius haue briefâ— demonstrated the same Yet notwithstanding before the comming of Christ tâ— whole Church of God was in a manner Psal 75. v. 2. Psal 147. v. vlt. concluded into greater straits of persons and places according to those words of the Propheâ— Dauid God was knowne in Iury againe He hath not done thus to euery Nation and he hath not manifested or made knowne his iudgment vnto them But amongst the Gentils there were but few who acknowledged and rightly worshipped God Wherefore the true Church was often reduced vnto a few persons in number but S. Aug. Tom. 2. Epist 84. ad V incent notwithstaÌ„ding euer visible those very eminent in sanctity and holynesse as is declared by S Augustins words already alledged But the state and condition of the Church of Christ is farre differeÌ„t after the Genes 22. v. 18. promulgatioÌ„ of the Ghospel froÌ„ that other for now that blessed seed of AbrahaÌ„ is come wherin all the NatioÌ„s of the earth were to be Blessed now those prophesies of Christs inheritance and Kingdomes are fullfilled Psal 2. v. 8. Aske of me I wil giue thee all Nations for thy inheritaunce and the bounds of the whole earth for thy Psal 71. v. 8. â—â—ssession Also He shall gouerne and raigne from sea to sea and from the â—yuer to the end of the whole world And againe All the Kings of the earth â—â—all adore him and all Nations shall serue him Moreouer Our Lord hath prepared his holy arme Ibid. v. 1â— Isa 52. v. 10. â—â— the eyes of all Nations and all the limits of the â—rth shall see the saluation of our Lord and God When S. Augustine had alledged this place among others against the Donatists admiring their great madnesse and ignorance who affirme the Church to be eyther inuisible or to lye lurking in some od place only brake forth into these most true S. Aug. Toâ— 7. de vnit Eccles c. 7. words worthy of so great a Doctor VVho is sayth he so deafe who is so mad and who so foolish to contradict these so cleare euident testimonies but he which knoweth not what he speaketh And truly that the Church of God was farre more knowen and spread ouer the whole world after the promulgation of the Ghospell euen in the Apostles tyme then it euer was in the tyme of the law those words of the Apostle do sufficiently declare But Rom. 10. v. 18. I say haue they not heard And â—â—â—tes into all earth hath the sound of them gone forth and vnto the Rom 1. v. â—8 ends of the whole world the wordes of them And againe speaking vnto the RomaÌ„ Church he sayth I giue thankes to my God through Iesus Christ for all of you because your sayth is renewed in the whole world 7. Moreouer from the Apostleâ— tyme till this our present age the Church of Christ hath bin not only visible but also spread abroad knowne and most famous throughout diuers Kingdomes of the world as many historiographers aswell Ecclesiasticall as prophane doe testify and the worthy Cardinall Câ—sar Barâ—â—ius hath euidently declared and that not only throughout all ages but also euery S. Aug. Tom. 7. de vnit Ecc. cap. 7. yeare in so much that those who do not consent and agree heereunto are not only to be accounted Infidels but as S. Augustine speaketh very fitly and truely men out of their wittes CHAP. VI. Diuers other Arguments of our Aduersaries against the visible Church are confuted THE third argument of our Aduersaries wherby they impugne the visible Church is this The Holy Scripture compareth the Church to the Moone but the Moone doth often tymes not appeare as it hapneth in the new moone and in the Eclips I answere that we must not seeke for a similitude or likenesse in all thinges betwixt the Church and the moone for otherwise the Church of Christ should neyther see not vnderstand nor belieue and it should be altogeather without life as the Moone is But in this matter that similitude or liknesse betwixt the Church and the moone is only to be sought out in which the Scripture compareth the Church to the moone but the Scripture doth not compare the Church to the Moone as she is a mutable planet but as she is beautifull in her selfe Beautifull saith Cant. 6. v. 9. Salomon is the moone but in mutuability the Scriptur compareth a foole to the moone but not the Church A foole saith the Eccl. 27. v. 12. Wiseman is changed as the moone Moreouer the Church of Christ is not compared to euery moone but only to the moone Isa 60. v. 26. when she is in her fulnesse perfection yea to the moone which is neuer diminished nor fayleth heÌ„ce are those wordes of the Prophet Isay which Caluin acknowledgeth Cal. in illa verba are to be vnderstood of the Church Thy sunne shall neuermore be set and thy moone shall not be diminished or as Caluin translateth it shall not be hidden Lastly S. Iohn saith that the moone is vnder the feete of the Church that therby we may vnderstaÌ„d that the Church of Christ by the vertue of the sunne to wit Christ himselfe where withall she is wholy inuested and Apo. 12. v. 1. adorned is free from all mutability in matters of faith 2. The fourth argument These thinges which we
people cannot discerne which is the sincere preaching of the word of God or the lawfull administration of the Sacraments and the Ecclesiasticall discipline prescribed by the word of God for it is necessary that he who knoweth all these things well should also vnderstand almost all the holy Scripture Moreouer there is as yet a very great controuersy among â—ur Aduersaries themselues concerning these three signes whiles that some of them doe contend striue that this is the sincere preaching of the word of God others that some doe say that this is the lawfull administration of the Sacraments others that some doe say this is the discipline prescribed by the word of God others assigne another quite different from this 7. But our Aduersaries do in very truth confound the offices of the Church with the signes therof For to preach sincerely to administer the Sacraments lawfully and to appoint the discipline of the Supr c. 1. buius coÌ„ §. 9. seq Church rightly are the offices of the Church as we haue declared before and not the signes therof these signes therfore being reiected which our Aduersaries do assigne it remayneth that we enquire out the true signes of the Church 8. But this is first to be presupposed as it were the ground of all that we are to speake of this matter That euen naturall reason it selfe doth clearly demoÌ„strat that there is some true Church of God heere vpon earth For this is one of those first principles of fayth which are as euidently proued by naturall reason as that there is a God Wherefore the Apostle placeth these two amoÌ„gst the first grounds of our faith he that commeth to God saith he must belieue that he is is a rewarder to theÌ„ that seeke Hebr. v. â— him But they which so seeke after God that they may be rewarded by him are without all doubt in the true Church 4. Moreouer naturall reason it selfe doth euideÌ„tly teach vs that it is an absurd thing to thinke that there is no way left by God for men to obteine their eternall saluation seing that this is quite opposite to the prouideÌ„ce of God to his infinite goodnesse but there is no other way besides the Church as we haue declared before Cap. 2â— huius coÌ„trouersiae but because there are so many so diuers opinioÌ„s of men coÌ„cerning this so necessary a way to saluatioÌ„ there are also certaine signes markes therof set downe that we may the better vnderstand which is indeed the certaine and most true way 10. Out of these which we haue now Supra c. 14. huius controu §. 5. in fine said followeth first that that which we haue insinuated before is most true to wit that it is more certaine euideÌ„t that there is the holy Scripture seeing that it is manifest by naturall reason that there must needs be some Church of God heere vpon earth the which is not so euident of the holy Scriptures 11. The second thing which ensueth is that to these signes of the true Church these two coÌ„ditious are altogeather necessary The first is that they must be such as that they may not only be perceiued by fayth and our vnderstanding but euen by sense it selfe for other wise they cannot be true signes as we haue already proued The other is that they be knowne and manifest to all men euen vnto Infidells seing that otherwise Isa 35. v 8. they cannot help them or conuince and bring them to the true Church For the Church of Christ as the Prophet testifieth is a direct way so that fooles that is to Bellarm per totuÌ„ l. 4. de Eccles militaÌ„te Bozius de signis Ecclesiae Coccius Tom. 1. per totum l. 8. say Infidells cannot erre by it 12. Of these signes of the true Church Bellarmine Coccius and Thomas Bozius Eugubinus discourse at large who hath gathered twenty fower signes in all of the true Church all which he manifestly proueth to agree to the Roman Church out of these Authors more signes may be required 13. But we regarding our intended breuity will only alledge foure which are set downe in the Nicene and Constantinopolitan Creed that is to say that this true Church is One Holy Catholike and Apostolicall For these foure signes are so certayne that they cannot be reiected euen by our Aduersaries First because they are expressely set downe in holy Scripture as we will shew in the next Chapter Moreouer our Aduersaries do professe that they admit and receiue three Creeds to wit the Apostles Creed the Nicene and Rupell CoÌ„fess Artic. 5. in fine that of S. Athanasius But in that which we call the Nicen Creed these foure signes of the Church are expressely set downe wherof we will now speake more particulerly CHAP. II. That the true Church of Christ is One Holy Catholike and Apostolicall S. Augustine very well admonisheth vs that when we dispute against S. Aug. Tom. 7. de vnit Eccles cap. 3. heretikes which do admit the holy Scriptures we should proue the true Church of Christ the signes thereof out of the sayd holy writ For as the same holy Father noteth in another place the Prophets had spoken more obscurely of Christ S. Aug. Tom. 8. coÌ„ 2. in Psal 30. super ea verba v. 12. qui videbant me foras fugerunt à me then they did of the Church because by their Propheticall spirit they did see that there would arise greater strife debate about the Church theÌ„ of Christ himselfe We will therfore heere proue these foure signes of the Church First out of the Scripture and secondly by naturall reason seeing that these signes must be such as may conuince those which do not admit the Scriptures as we haue declared in the precedent Chapter 2. The first signe of the true Church of Christ is Vnity For there is a threefold vnity necessarily preached in the Church of Christ The first is of all the members with Christ who is the supreme head of the Church the which is effected by fayth wherefore it necessarily followeth that there must be but one fayth of all the members of the Church One Lord and God saith the Apostle and one faith and againe vntill we all meete in the vnity Ephes 4. v. 5. Eph. 4. v. 13. of fayth 3. The second Vnity is of all the members among themselues for as he who dissolueth the first vnity is an heretike so he which violateth this is a schismatike wherefore Christ sayth in this all men shall know that you are my disciples if you haue loue one to another And the Apostle That there might be no schisme in the body but the members Ioan. 13. v. 15. 1. Cor. 1. v. 25. 1. Cor. 24. v. 33. togeather might be carefull one for another Finally God is not the God of dissention but of peace as also in all the Churches of the Saynts I teach sayth the same Apostle 4.
with the Roman Church that is to professe the Roman Faith and not that of VVittemberge as Luther or that of Geneua as Caluin did Wherfore with good right we professe our selues not only to be the children of the Catholike but also of the Catholike Roman Church and faith the which S. Paul also manifestly professeth himselfe to be 4. But our Aduersaries obiect that the Church of Rome in the Apostles tyme had the true faith but afterward she forsooke and lost it So in tymes past those Heretikes which were called Donatists when they were vrged by the arguments of Catholikes were wont to say that indeed the Church of Rome was famous ouer all the world in the Apostles tyme but in their tyme she perished in all the other partes of the world and remayned only among the Donatists in S. Aug. Tom. 7. de vnit Eccles cap. 12. Africke whome S. Augustine refuteth very well and we imitating him herein will vse this kind of argument That the faith of the Roman Church was once the true and sincere faith the holy Scripture doth expresly testify but that the same Church afterward forsooke or lost her former faith is no where extant in holy writ therfore we must not belieue that which is so expresly against the Scripture 5. And this argument indeed vrgeth much more our Aduersaries then the Donatists seing that they teach that we must belieue nothing which is not expresly in Scripture but this is no where to be found expressely therin to wit that the Roman Church forsooke or lost her faith which she had receyued from the Apostles And truly there can be no greater signe of the want of learning and iudgement then to think that that Church forsooke and lost her fayth whose faith euen the expresse word of God doth so greatly commend vnto vs vnlesse this her forsaking and loosing of her former true faith can be proued out of the same word of God 6. Our Aduersaries indeed say that they will proue it in some particuler points of faith but they will neuer be able to performe their promise as in euery particuler Controuersy will appeare 7. Moreouer God promiseth to this espouse of Christ by the Prophet Isay the which he also confirmed with an Oath that she should be inuested and adorned with diuers Nations and People For so speaketh God to the Church Lift vp thy eyes and looke round about thee and see all thesâ— Isa 40. v. 18. are gathered togeather they are come vnto thee As I liue saith our Lord thou shalt be inuested with all these as with an ornament thou shalt coÌ„passe them about vnto thy selse as a spouse So the Roman Church hath alwaies had and still hath many Nations and People subiect vnto her wherewith she is inuested and adorned the which euen our Aduersaries cannot deny 8. Secondly the Church is the visible and mysticall body of Christ but in the Roman Church there hath alwaies byn and now also there is the visible body of Christ consisting of diuers members and states as also of Doctours and Pastors wherof S. Paul speaketh writing to the Ephesians and Corinthians 9. Thirdly the Church is the Kingdome of Christ but in the Romane Ephes 4. v. 11. 12. 1. Cor. 12. v. 12. Church there hath alwayes now also is the visible Kingdome of Christ and that such a one as the Prophet Isay described when he sayth that Kings and Queenes shal be thy nurses For there hath Isa 46. v 23. euer beene since the conuersion of Nations many Kinges and Monarkes who haue agreed in vnity of fayth with the Romane Church and haue acknowledged alwayes the Bishop of Rome to be the chiefe head and Pastor of all the whole Coccius Tom 1. l. art 7. 8. militant Church as may appeare by that which Coccius hath set downe in his Catalogue to this purpose 10. Furthermore the Prophet Ieremy thus describeth the future Kingdome of Ierem. 33. v. 20. 21. 22. Christ This sayth our Lord If my couenant can be broken and made voide with the day and my couenant with the night so that there be neyther day nor night in their due tymes then my couenant can be broken with my seruant Dauid that there shall not be a sonne of his raigning in his throne and the Leuits and Priests my ministers as the â—larres of the heauens cannot be numbred nor the sands of the sea measured so will I multiply the seede of my seruant Dauid and the Leuits my Ministers Thus sayth God by his Prophet of the Kingdome of Christ his sonne and of the Leuits and Priests ministring vnto our Lord and of the infinit number of them which is manifest to haue byn fullfilled hitherto in the Roman Church 11. Fourthly the Church is the Inheritance of Christ to wit that which according Psal 2. v. 8. Psal 1. v. 7. 8. Isa 51 v. 10. to the oracles of the Prophets extendeth her self to the very bouÌ„ds and limits of the whole earth which is in the eyes of all Nations the which all the corners of the earth shall see lastly which is exteÌ„ded from the east to the west Maâ— ab 1. v. 12. But in the Roman Church there hath alwayes byn such an inheritance of Christ 12. Hereupon are those famous words of S. Leo to the Citty of Rome These are they who haue exalted thee to this glory that being a holy Nation a chosen people a priestly S. Leo serm 1. in Natal Apost Petri Pausi a princely Citty by the holy seate of S. Peter made the head of the world should haue a more large command by the meanes of diuine Religion then euer thou hadst by forrâ—ine domination For albeit thou being famous renowned for many victories hast extended the limits of thy Empyre both by sea and land yet notwithstanding it is lesse which thy warlike labour hath subdued then that which the Religion of Christ hath made subiect vnto thee Hitherto S. Leo. 13. Moreouer S. Prosper the great glory of Aquitania and dearly beloued friend of S. Augustine and who defended egregiously his doctrine against the Pelagians in a certaine booke written in verse against the same Pelagians speaking of their heresies writeth thus VVhen this infectious pestilence arose Rome Peters seat first gaue it deadly blowes S. Prosp in lib. de Ingratis cont Pelag c. 2. VVhich made the head of pastorall dignity VVherto the whole world should obedient be Could more now subiect by Religions law Then her fierce armies erst could keep in awe Thus wrote he a 1200. yeares ago 14. But in this our age the fayth of the Romane Church is propagâ—ted and preached in the most remote Countries of the East and VVest Yea euen vnto the furthest parts of the world in so much that the children of the Church of Rome come oftentymes from the East to the VVest according to that of the Prophet Malachy to wit froÌ„ the
East Indies to the VVest and they Malac. 1. v. 12. coÌ„pas the whole globe of the earth to the end they may preach the fayth of the Roman Church euery where Wherefore the fayth of the Roman Church is preached receiued in this ouâ— age in many more remote places of the world theÌ„ euer it was in the Apostles tyme the which is most assuredly testifyed by the letters and books euen of them who write what themselues haue seene 15. Fiftly the Church is the Citty of Christ placed vpon a mountaine which cannot be hidden so the Church of Rome Matt. 5. v. 14. hath alwayes byn visible euer since the Apostles tyme neither can it euer be hidden By these it appeareth that all the true properties of the Church of Christ agree to the Church of Rome 16. But that they cannot agree with any other it appeareth sufficieÌ„tly by that our Aduersaries can assigne no Church which can haue these properties Wherfore it is necessary that they confesse the Church of Rome to be the true Church of Christ or truly which is most absurd that Christ hath wanted and beene depriued of his spouse now for the space of a thousand yeares and more as also to haue wanted his body Citty Kingdome and Inheritance CHAP. IIII. That the Church of Rome is the true Church of Christ is proued by the offices of the true Church IN the precedent Chapter we haue Supr 18. huius Controuers § 3. 4. 5. proued that the Romane Church is the true Church of Christ by the properties of the same now it remayneth that we proue it by the peculiar offices and functions of the true Church many reasoÌ„s may by deduced out of these but we will briefly touch only the chiefest 2. The first reason is taken from those very signes which our Aduersaries assigne that is to say the true and sincere preaching of the word of God and the lawfull administration of the Sacraments which are indeed offices and not signes of the Church as we hane sayd before but whether they be signes or offices by them it is euidently proued that the Romane Church and no other is the true Church of Christ But for the space of a thousand yeares last past the Sacraments were no where lawfully administred nor the word of God sincerely preached but in the Church of Rome For our Aduersaries cannot name any Church wherein these things haue beene done Therefore eyther the Roman is the true Church or els Christ hath had no Church for the space of a thousand yeares and more Calu. l. 4. Inst c. 2. sect 11. 21. Beza de notis Eccles p. 145. in fine Geneu edit an 1582. 3. Neyther must our Aduersaries answere vs with Caluin and Beza that their Church indeed remained in the Popedome for they cannot find it any where els yet halfe destroied and filthily corrupted and defaced with many errors For heere we inquire after the true Church of Christ and not such a prophane and filthy Church which Caluin describeth wherein Christ as it were lyeth halfe dead and buried the Ghospel ouerthrowne Calu. sect 12. citat piety banished the worship of God almost quite abolished for such a Church is not indeed the true Church of Christ but a denne of Diuells 4. Moreouer they must not heere run to any inuisible Church altogeather vnknowen both to themselues and vs the which our Aduersaries seeme to establish For we haue sufficiently declared before Supr c. 4. huius cont that the true Church of Christ hath bene alwayes visible Wherefore it is necessary they shew vs some other visible besides the Roman Church wherin for a thousand yeares past the Gospell hath bin publikely preached in the same manner they preach it now and the Sacraments publikely administred as they are now and that continually also without interruption Or truely they must confesse that the Roman Church is the true Church of Christ For in this the old and new testament hath alwayes byn publikly preached without any intermission and all the Sacraments publikely administred and that sincerely and lawfully according to the Doctrine of Christ and his Apostles as we wil here after declare in the CoÌ„trouersyes concerning the Sacraments 5. The Lutherans that they might auoid Vide câ—nsuram Orientalis Ecclesiae â— Stanislaâ— Socolonio Polono ex Graeco in LatinuÌ„ conuers this argument fled to the Grecian Church where they affirmed the true Church of Christ remayned But they were presently reiected and condemned by them as may be seene in the answere of Ieremy the Patriarch of Constantinople to the Germanes written in Greeke in the yeare 1576. Neyther do the Grecians disagree from the Roman Church in those pointes which are now adayes in Controuersy but in that one article of faith wherin they affirme that the holy Ghost doth only proceed from the Father and not the Sonne The which error euen all Rupell Confess Art 6. our Aduersaries which follow Luther and Caluin do condemne aswell as we 6. The which when the later Sectaries well perceaued they were forced at length to fly to those Heretikes which were in tymes past condemned by the whole Church amongst whome they seek for their Church Where we are to consider three thinges against the great boldnesse of these men 7. The first is that the true Church hath alwaies continued as we haue declared Cap. 3. huius Contâ— Geneb in Chron. Coccius Tom. 1. l. 8. art 2. Histor Magdeb. Luâ—heran before out of the Scriptures But these men can neuer shew a continuall succession of Heretikes of what religion soeuer they were but only an interrupted continuance and that sometymes for a great space togeather The which may easily be vnderstood by Genebrard Coccius and all other Ecclesiasticall writers of what religion soeuer they be 8. The second Our Aduersaries cannot proue all their pointes out of any one ancient Heretike but they borrow Lyndanus in tabulis Coccius Tom. 1. lib. 8. Art 3. one heresy condemned in tymes past of one and another of some other as Lindanus and Coccius very well declare at large 9. The third is that our Aduersaries must needes confesse that those of whome they haue begged and borrowed Sander lib. 7. dâ— visibili Monar Eccl. Prateol in Elench Hâ—ret Coccius Tom. 1. l. 8. Art 3. 4. their doctrine did erre fouly in many pointes of faith and therfore there could be no true Church among them Yea euen those ancient heretikes haue firmely and constantly belieued many points with vs against our Aduesaries as Doctor Sanders Gabriel Prateolus and Coccius do manifestly declare 10. The second reason The office of the true Church is to bring forth children to God that is to say to conuert Infidels and Gentills from their Idolatry to the Catholyke faith This the Râ—man Church hath performed not only in the first fiue or six hundred yeares after Christ as our Aduersaries confesse but in euery
in the former edition Calu. in epist ad Reg. Angl. ante coÌ„ment in Isaiam edit illiâ—â— anni 1559. of his Commentaries vpon Isaias which was set forth in French in the yeare 1552. but in his latter latin edition in the yeare 1559. which he will needs haue accounted a new worke being now become more wary he twice omitteth that particle and that not vnaduisedly but of seâ— purpose as is manifest by his former edition 5. The second testimony is also in the same Prophet â—saiâ— in which much more clearly is declared the exceeding great honour which the Kinges and Princes of the earth shall doe vnto the Church for thus God speaketh to the Church of Isa 49. v. 23. Christ Kinges shal be thy nursing Fathers and Queenes shal be thy nursed thy shall adore thee with their faces bowed downe to the earth and liâ—ke vp the dust of thy feete Where not only is expressed that humble adoration by which one prostrateth himselfe before another bowing downe his face euen to the earth but there is further added a new metaphor of imbracing and kissing of seete put in practice by Christian Emperours Kinges and Princes therby to honour the vicar of Christ and in him the Church or rather Christ himselfe for whosoeuer with greedines and feruour hasten to the imbracing and kissing of the feete of any man seeme as it were to licke and thereby to wipe away the dust of his feete for the Hebrew word signifyeth to wipe away in what manner soeuer as may be seene in the booke of Numbers the 22. Chap. and the 4. v. and the 3. of Kings Chap. 18. v. 38. 6. The Prophet Isay then in these wordes foretold that Kings Queenes that is Princes men and women should prostrat theÌ„selues down to the earth at the feet of the Church so as by imbracing and kissing therof they should seem to wipe away the very dust of the Churches feet which prophesy hath byâ— fullfilled of old and as we see is still fullfilled in the Roman Church by the humble and Religious submission expressed by Christian Catholike Princes in the imbracing and kissing of the Bishop of Romes feet the supreme head of the Church on earth which kind of Religious worship seeing it was so many ages agoe foretold by the Prophet our Aduersaries haue smal reason to thinke the same so absurd a thing or so much estranged from Christian piety 7. The third testimony is taken from the same Prophet which no lesse manifestly doth shew vnto vs that such an adoration and kissing of the Churches feete was to be practised as hath byn sayd for amongst many other thinges which he fore telleth appertayning to the Maiesty and powerfull authority of the Kingdome of Christ Isa 60. v. 14. to come he setteth downe this promise made by God to the Church The sonnes of them that humbled and afflicted thâ—â— shall come and bow vnto thee and all they that detracted from thee shall adore thy footsteeps which in the Hebrew is much more cleare where it is thus they shall adore the bendings of thy feete then the which nothing could be sayd more manifestly for the adoration of the Churches feete in her visible head for the beÌ„dings of the feete by the figure Synecdoche signify the feet themselues as may be seene in the third of Iâ—suâ— and the 13. v. For the bendings of the feete in that place are in the 15. v. follownig called feet so the bendings of the hands themselues 1. Reg. 5. v. 4. and 4. Reg. 9. c. v. 35. which wordes of the Prophet conuince Caluâ—n as malbe sayd We see then how the Prophet Isaias not in one place only but in many fortelleth this adoration as a thing very remarkable and which greatly setteth forth the honour and excellency of the Church of Christ 8. The fourth testimony is to be seene in the Apocalyps where S. Iohn testifieth in expresse tearmes that God made such a promise to the Angell that is to the Bishop of the Church of Philadelphia Behold I will make them coâ—e and adore before thy seete and they shall know that I haue loued thee Apocal. â— v. 9. which is all one as if he had said I will make them come and adore thy feere for in the Scripture according to the Hebrew phrase to adore before any thing 1. Reg. 1. v. 19. is to adore the thing so Elcana and Anna his wife are said to haue adored before our Lord when they adored our Lord himselfe so S. Iohn in his Apocalyps writeth that all Nations shall come and adore before God Apoc. 15. v. 4. that is they shall adore God himselfe lastly that which by S. Lukâ— is expressed in these wordes if thou shalt adore before me Luc. 4. v. 7. Matth. 4. v. 9. S. Matthew expresseth thus if falling downe thou shalt adore me It is all one therfore in the Scripture to adore before a thing and to adore the thing Moreouer if God was willing and pleased that men should adore th◠〈◊〉 of the Bishop of Philadelphia much more gratefull and acceptable will it be to him that Christians with a godly affection should prostrate themselues at his feeâ—e who is the supreme Bishop of the whole Church and by kissing of them exhibite vnto him not only a Câ—â—ill but also a Religious adoration adoring him in God and for God which is well Apoc. 3. v. 9. expressed by God himselfe when he saith they shall know that I haue loued thee so as this adoration must be admitted or expresse Scriptures denied 9. Neyther is this any whit differing from the custome of the auncient Church as our Aduersaries obiect but rather very conformable and agreable therunto for it is manifest that kissing of feete was exhibited of old not only to Hier. pist 61 ad Pamach n. â—5 iux edit Mariani Victor Chrys HoÌ„ 14. in 1. epist ad Tim. the Bishop of Rome but also to other holy personages For thus writeth S. Hierome of blessed Epiphanius Men and women of all ages did flock vnto him in great troupes offering their little ones kissing his feete c. And S. Chrysostome vehemently exhorteth the people to prostrate themselues at the feete of all Monkes in signe of honour and reuerence Come saith he and touch thir holy feet for it is much more hâ—â—â—â—â—rable to touch their fâ—â—t then to touch the head of others 10. And that it was an auncient custome in the Roman Church that such as came to salute the supreme Bishop should prostrate themselues and kisse his feete is sufficiently proued by the history of S. Susanna recited by Baronius and Tertullian Baron ToÌ„ 2. an 294. n. vlt. who liued a hundred yeares before Susanna maketh also not obscure mention hereof for describing the manner after which in his tyme penitents were wont to be receaued in the Roman Church amongst other thinges he saith that penitents were wont to fall downe to the
true sense of these wordes Ipsa conteret c. THAT we may find out the true sense of these wordes we must first resute the false expositions of our Aduersaries The LutheraÌ„s by the seed of the womaÌ„ will needes haue Christ only to be meant we confesse in deed that he is principally meant therby and that therefore the place may be well vnderstood of Christ as many auncient Fathers haue expounded it but that Christ alone is meant hereby and not his members we deny to be the literall sense for the reason following 2. First it is euident that the seed of the Serpent which is opposed against the seed of the woman doth not signify any one Serpent but a multitude it is therefore very probable that by the seed of the woman a multitude also is signified vnlesse we will haue the Scripture in so few wordes speake ambiguously Moreouer semen is a Nowne collectiue properly signifying a multitude neyther is there any thing in this sentence that forceth vs to depart from the proper signification of the Word This reason is of so great a force that Caluin was moued therby to forsake the exposition of the Lutherans which he would otherwise willingly haue imbraced the more strongly to assault vs for thus he writeth Some make no doubt but Christ alone is Calu. in Gen. loco â—it meant by the seed of the woman whose exposition I could willingly approue but that I see they offer too great violence to the word seed for who will graunt that a Nowne collectiue is to be taken for one man only Thus Caluin So strong is the truth that it extorteth a true confession from her greatest enemy 3 Secondly it is sayd of the seed of the woman that it shall crush and bruze the head of the Serpent but this crushing and bruzing the Scripture doth not attribute to Christ alone but to all that lead a godly life in him for to euery iust man the holy Ghost speaketh saying Thou thalt walke ouer the Addar and Basiliske and thou Psal 90. v 13. shalt tread vnder thy feete the Lyon and the Dragon And Christ saith vnto his Disciples Behold I haue giuen you power to tread vpon the Serpents and Scorpions and vpon all the power of Luc. 10. v. 19. the enemy And the Apostle to the Romans prayeth saying The God of peace cruâ—h Satan vnder your seete quickly And lastly in very many places of Scripture the faithfull Rom. 16. v. 20. are said to ouercome the Diuell and to get victories against him which is all one as to crush him Seing therefore the proper worke of this seed agreeth also 1. Ioan. 2. v. 13. Apoc. 12. v. 11. 1. Cor. 15. v. 57. to the members of Christ the Word seed is not to be limited to Christ alone Ad hereunto that God in these wordes intended to comfort not only Eue deceaued by the craft of the Diuell but all her posterity Now the comfort is more generall if all the faithfull should be able by Christ to ouercome the Diuell thâ—n if that Christ alone should ouercome him euen as our comfort is greater that we togeather with Christ shall rise againe then if Christ only should rise and be alonâ— attayne to eternall life 4 Thirdly Albeit we should graunt our Aduersaries that Christ alone doth crush the head of the Dâ—uell which is the former part of the sentence yet the latter part can by no meanes bâ— applyed to Christ alone where it sayd that the Diuell shall crush this seed for Christ in his owne person cannot be crushed by the Diuell we must therefore needes by this seed vnderstand also the members of Christ for in the Hebrew text it is thus word for word ipsa vel ipsum coÌ„teret tâ— in capite â—â—â—â—teres â—um vâ—leaâ— in calcâ—â—â— for the Hebrew word is the same in both places both in the first and in the later part of the sentence and signifyeth contâ—â—â—re 5. As for Caluins exposition interpreting In Gen. loc cit lib. 1. Instit c. 13. sect 2. by the seed of the woman al mankind it is not to be receaued for God in this place denounceth emnity betweene the seed of the Serpent and the seed of the woman but infidells and vngoodly persons haue no emnity with the Diuell and his seed but are rather the seed and sonnes of the Diuell according to those words of Christ Yâ—â— are of your father the Diuell they therefore cannot appertayne to this seed Ioan. 8. v. 44. of the woman 6. But whâ—râ—as Caluin in another place sayth that Christ and his members are signifyed by the seed of the woman wee Calu. l. 1. Instit c. 14 sect 18. like well of that his saying for it is the exposition of the Catholike and auncient Fathers and indeed the true litterall sense 7. For in that sentence God sayth first that he will put emnity wherefore he speaketh not of any naturall emnity â—â— Caluin insinuateth but of a super naturall proceeding from God Moreouer God signifyeth betweene whome this emnity shal be to wiâ— betweene the Serpent and womaâ— Now as by the Serpent the Diuell is meant whome that naturall Serpent represented and in whome God layed his curse vpon the Diuell so by the woman Eâ—e is meant the spouse of Christ or his true Church represented by Eâ—e whose force and victory against the Diuell was therefore foretold by God for that Eue represented the Eph. 5. v. 32. 2. Cor. 11. v. 2. 3. Church as Adam did Christ the Apostle plainely teacheth in his Epistle to the Ephes and the same Apostle doth therfore elsewhere expound this place of Satan and the Church as doth S. Iohn in his Apocalypâ— Apoc. 1â— v. 13. 17. where he declareth this emnity betwene the VVoman and the Serpent to be indeed the emnity betweene the Church of Christ and the Diuell wherfore here by the Serpent is signifyed the Diuell by the woman the Church by the seed of the Serpent the Children of the Diuell and all the wicked who are aliens from Christ and his Church but especially such as seduce others and Mat. 1â— v â—8 Apoc. â—â— v. 17. oppugne the Church The seede of the woman are the Children of the Church especially such as keep Gods commaundments and haue the testimony of Iesus Christ as S. Iohn speaketh 8. Furthermore this woman to wit the Church shall crush the head of the Serpent as we haue proued by many places of Psal 90. v. 1â— Luc. 10. v. 19. Rom. 16. v. 20. Scripture But on the other side the womans heelâ— shal be crushed by Satan for the Church ouercoÌ„meth the Diuell by her chiefe and more excellent members but she is ouercome in such her members as are base and worldly giuen which set vp their rest heere vpon earth and tast no other things but such as are terrene earthly worthily therefore signified by Defuga saec c. 7. the heele