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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A03885	A summary of controuersies Wherein are briefly treated the cheefe questions of diuinity, now a dayes in dispute betweene Catholikes & protestants: especially out of the holy Scripture. Written in Latin by the R. Father, Iames Gordon Huntley of Scotland, Doctour of Diuinity, of the Society of Iesus. And translated into English by I.L. of the same Society. The I. tome, deuided into two controuersies.; Controversiarum epitomes. English	Gordon, James, 1541-1620.; Wright, William, 1563-1639.	1618 (1618)	STC 13998; ESTC S104309	167,262	458

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 vpō 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 Ba●-iona that is to say the sonne of Ionas or of Iohn as also the Euāgelist 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 wō● 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. ve● 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 takē 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 speak●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

Amos and Micheas moreouer in the time of Ieremy there liued ●he good King Iosias and the good prophets Ezechiel Daniel and Sophonias Therfore those things which Isay and Hiere●y do say cannot be vnderstood of all v●iuersally 5. The other places which our Aduersaries S. Aug. Tom. 2. Epist 48. ad V incentium alleadge do proue that there a●● at sometymes but a few in the Church ● but they do not proue that the say● Church was inuisible Yea as S. Aug●stine disputing against the Donatists we● obserueth when the Church of God ● most vexed with the persecutions of th● wicked and seemeth to be almost oppre● see therewith then is she most diuine i● such her members as are renewed for co●rage and constancy for fayth and obedience Mat. 1. v. ●8 towards God was more eminent i● one Noë or Abraham then in ten thousand others 6. Lastly this our disputatiō is not properly of the auncient Church which w● Eusebius in Cron. Orosi●● in hist Gen●b in sua Cono. Sand. de visib Monar ch l. 7. in prin Coc●iu● Tom. 1. lib 8. Art 2. before Christs time but of that whi● ensued the promulgation of the Gospe● till this our present age whereof Chri● sayth Vpon this rocke I will build my Church ● the gates of hell shall not preuaile against it F● albeit the Church hath beene alwayes v●sible euen frō the beginning of the wor● till the cōming of Christ as Paulus Orosi● Eus●bius haue out of the holy Scriptur● in euery age declared in this our age al● Genebrard Sanders and Coccius haue brief● demonstrated the same Yet notwithstanding before the comming of Christ t● 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 Prophe● 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 notwithstāding 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 differēt after the Genes 22. v. 18. promulgatiō of the Ghospel frō that other for now that blessed seed of Abrahā is come wherin all the Natiōs 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. ●●ssession Also He shall gouerne and raigne from sea to sea and from the ●yuer to the end of the whole world And againe All the Kings of the earth ●●all adore him and all Nations shall serue him Moreouer Our Lord hath prepared his holy arme Ibid. v. 1● Isa 52. v. 10. ●● the eyes of all Nations and all the limits of the ●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. To● 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 ●●●tes into all earth hath the sound of them gone forth and vnto the Rom 1. v. ●8 ends of the whole world the wordes of them And againe speaking vnto the Romā 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 Apostle● 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 C●sar Bar●●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 hēce 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 vnderstād 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

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 triumphāt 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 militāt 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 Sacramēts vnto vs who execute the other offices of the Church but men liuing vpō 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. 13● per totū caput from an imperfect cause So ●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 gifte● 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 g●e about to persuade i● by many examples And heere they be●in a discourse frō our first Father Adam till these our da●es For first they say that Adam lost his fayth and so lykewise his wy●e Eue when they both eate of the for●idd●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 writtē since Christs tyme they scrape togeather all such testimonies as s●eme to serue to this purpose in any sort 19. But they labour in vayne For if these kinds of argumēts 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 Adā and ●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 argumēt 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 parēts 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 cōtrou 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 takē 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

is to say to vphould the house to strengthen it The Apostle heere attributeth thē both to the Church the one when he calleth h●r the pillar of truth the oth●r when ●● calleth her the ground of the same truth For the pillar also of the earth according to the Hebrew Iob. ● v. 6. Psal 74. vel inxta Hebr●os 79. v. 4. phrase doth signify the lowest foūdations of the earth So God is sayd to shake the pillars of the earth elswhere to strengthen the pillars of the earth that is to say the very foundations thereof 17. These so manifest and perspicuous Calu. in● ad Tim. 3. v. 15. words of the Apostle do compell Caluin at the last to be of our opinion albeit after his accustomed māner at the first he wrongfully slaundereth vs affirming that Catholiks hold or to vse his owne words do blab out this horrible blasphemy that is to say that the truth of God is not strong inough vnlesse it be vphoulden by the shoulders of men and that the word of God is vncertayne till by humble prayers as it were it borroweth some certaymy from men And afterward he affirmeth that the Apostle in this place would nothing els but that the truth of God is supported by the pure preaching of the Ghospell But that which he sayd first is a meere slaunder for we do not say that the truth or the word of God absolutly and considered precisely in it selfe receiueth it certainty and strength from the Church for in this sense it receyueth a most perfect strength and large authority from God himselfe but in regard of men and in consideration of our knowledge it receiueth it certainty frō the Church Infra hac Controu cap. 16. in fine as afterward we will declare more at large the which also Caluin in the words immediatly following acknowledgeth to be most true when he writeth in this Calu. loco citato Rom. 10. v 17. sorte S. Paul simply vnderstandeth sayth Caluin that which in other words he sayth in the tenth Chapter to the Romans because fayth is by hearing there wil be no fayth vnlesse there he some that preach Therfore in regard of men the Church supporteth the truth because it maketh it famous by her prayse and commendation because the retayneth it in sincerity and purity and because the deliuereth and sendoth it to her posterity Thus Caluin 18. But that which secondly he addeth that the truth of God is supported and vpholden by the pure preaching of the Church is indeed most true but he should haue considered that this pure preaching of the Ghospell cannot be foūd but only in the Church and that no others but men can preach the pure Ghospell Wherefore if the truth of God be sustayned by the pure preaching of the Ghospell it necessarily followeth also that the Church must be sustained by men and consequently that the Church of Christ is the gound of truth albeit not absolutly yet in regard of vs and our Beza in 1. ad Tim. 3. v. 15. knowledge So as Beza also is forced to cōfesse the same ex●licating those words of the Apostle the pillar and ground of truth Vnderstand this sayth Beza not simply in it selfe but in regard of vs. Thus he 19. It is therfore manifest as well out of Caluin as Beza that the Church in regard of vs is the ground of truth or of the word of God and consequently of our fayth which relyeth thereon But that which in regard of men is the ground of our fayth that is the true ground therof because our fayth cannot well nor must not be considered but in regard of men seeing that our fayth cannot be found but in men only if therfore in regard of men the Church be the ground of truth it is also most truly and necessarily the ground of our fayth 20. Furthermore that the ancient Church of the holy Fathers did cōstantly hold the preaching and authority of the Catholike Church to be the ground of our fayth those excellent words of S. Augustine do manifestly declare when he S. Aug. Tom. 6. contra Epist Manich. cap. 5. Calu. l. 1. Instit sect 3. writeth thus disputing against the Maniches I sayth he would not belieue the Ghospell but that the authority of the Catholike Church moued me therunto this sētēce of S. Augustine vexeth our Aduersaries very much Caluin goeth about to perswade the ignorāt people that S. Augustin speaketh of himselfe yet remayning a Manichean Heretike and not of himselfe as being conuerted and made a Catholike But this is a ridiculous euasion for the words which follow a litle after do shew that this is a false interpretation of Caluin If thou doest hold thy selfe to the Ghospell S. Augustine speaketh vnto a Manichean heretike I would hold my selfe to those by whose commandment I beliued the Ghospell He speaketh therfore of himselfe as now being a Catholike and after a few words VVhose authority sayth he being infringed weakned I could not now euen belieue the Ghospel it selfe Where he sheweth plainly that our faith doth so depend of the authority of the Church that it being weakned or taken a way it could not remayne or continue by any fayth of the Ghospell Wherby it is manifest that it is false which Iunius writeth that S. Augustine did only speake of the accidentary and not of the necessary cause 21. Others say that S. Augustine did speake of this or that booke of the Gospell and not of the whole Gospell in generall but the very words of S. Augustine doe teach the contrary because he speaketh euery where of the Gospell it selfe in generall Moreouer one and the same reason is of one booke of the Ghospell and of all the rest as concerning fayth 22. Others lastly do answere that S. Augustine did not speake of the Church of his time but of the primitiue Church wherin were the Apostles who approued the Ghospell But this solution is also easily refuted out of the words next following to whom saith S. Augustin I haue obeied saying Belieue the Gospell why should I not obey them then saying vnto me Doe not belieue Manicheus But it is manifest that the primitiue Church spake nothing of Manicheus but that Church only which was in S. Augustines time sayd vnto him doe not belieue Manicheus For Manicheus liued many yeares 8. Aug. Tom. 6. contra Faustū l. 13. c. 4. after the primitiue Church yea euen after S. Cyprian that is to say almost three hundred yeares after Christ as the same S. Augustine testifyeth and it is otherwise sufficiently well knowen that the Manichean heresy was vnknowne in the world before the yeare 277. See Baronius in his 2. Tome in the yeare 277. in the 2. number and others following CHAP. VI. The Arguments of our Aduersaries are confuted NOVV it remayneth we answere to the arguments of our Aduersaries for by our answers the difficulty of this whose controuersy wil be more