this Controuersy of the visible Church seing that Christ our Lord came into this world that he might make open and knowen the way to eternall sauation not to one Nation or age only but indeed to the whole world and all posterity it is a very absurd thing to thinke that this one only way to eternall saluatioÌ„ which is the true Church of Christ remayned hidden and vnknowen to all Nations for so many ages past CHAP. VII That this visible true Church of Christ cannot erre in matters of fayth NOTHING can be sayd more absurdly theÌ„ that the true Church of Christ can erre in matters of fayth and yet there is nothing which the Sectaries of this tyme do hold and defend with greater pertinacy not without iust cause for they see very well that it cannot be denyed but that the true Church of Christ hath for these many yeares past remayned still among Catholikes only visible as afterward we shall more clearly declare but if they should also graunt that this visible Church cannot erre they should ouerthow themselues by their owne confession Wherefore to the end they may still haue some corner or hole to slip out at they affirme that the true Church of Christ both hath erred still doth erre in points of faith Then the which nothing certainly is more absurd especially seing that they affirme that it hath erred not in things of small moment but in the principall and chiefest poynts of fayth which are playnly necesrary to eternall saluation yea also that it hath fallen into manifest Idolatry Moreouer that it hath not only fayled staggered in fayth hath publikely taught many errors against fayth but hath also compelled and forced by threats and torments all to Idolatry And lastly that it hath donne thus not only for the space of one yeare but for a thousand or at least 900. yeares All which how absurd they are we will now declare 2. But to the end that all which we are to say hereafter of this matter may be the better vnderstood we must note heere that when we affirme that the Church cannot erre in fayth that by this word fayth we vnderstand not only that inuisible fayth which is in our mind but also visible that is to say the publike doctrine of the whole Church which is proposed or set downe to be belieued of all Wherfore when we affirme that the Church cannot erre in matters of fayth we affirme also that the doctrine or points of fayth the which the Church of God setteth downe as the most certayne and vndoubted word of God cannot be false but the very word of God it selfe which I will clearly declare by these arguments 2. The first argument is deduced out Supr hâ— ipsa contro c. 1. of all those properties and offices of the true Church before alledged out of Scripture For the true fayth being once taken away all the foresayd properties of the Church must needes perish and all her offices must cease For the Church caÌ„ neyther be the spouse of Christ nor the bodâ— nor the Kingdome nor the inheritance nor the teÌ„ple of Christ without faith but neyther can the Church without faith the true doctrine therof eyther conceyue bring forth nouriâ—h gouerne or defend Christes flocke And in this manner the Church of Christ for so many ages had lost Supr c. 1. hâ—ius coÌ„tro all her properties had intermitted all her proper offices contrary to so many so cleare promises of holy Writ before alledged 4. The second argument is deduced out of most cleare testimonyes of holy Scripture which teach that the Church caÌ„not erre in faith For first Christ himself V. at 16. v. 18. affirmeth that the gates of hell shall not preuaile against the Church But if the Church could erre in faith the gates of hell for so many ages past had preuailed against her 5. Moreouer God speaketh thus by Isa 59. v. vlâ— his Prophet Isay of the Couenant of the new Testament This is my league with them saith our Lord my spirit which is in thee and my words which I haue put in thy mouth shall not departout of thy mouth out of the mouth of thy seed out of the mouth of thy seeds seed satthour Lord froÌ„ hence forth euen to the worlds end But in our Aduersaries opinioÌ„ the words which God hath put into the mouth of the Church had departed many ages out of her mouth 6. Lastly the Apostle affirmeth that the Church is the Pillar and stability of truth â— Tim. 1. v. 9. But if the Church could erre in faith and teach publikely against the word of God it should be the Pillar rather of falshood then of truth Some of our Aduersaries do aÌ„swere vnto this place that the church is called indeed the Pillar of truth because it doth not erre when it followeth and is agreable vnto the word of God yet neuerthelesse it erreth when it disagreeth from the word of God But this is a very friuolous answere For according vnto this interpretation euery Church of Heretikes of Iewes Turkes yea of the Diuels themselues should be the Pillar of truth For none of these erreth when it is agreable to the word of God But a Pillar is that which necessarily and alwaies vpholdeth that which it strengthneth and whose pillar it is wherfore the Church should not be the Pillar of truth vnlesse it alwaies sticke and be ioyned with the truth and vphould it Caluin therfore Calu. l. 4. Inst c. 2. sect 1. in fine coÌ„uinced by the euidence of the truth writeth that if the true Church be the Pillar of truth it is most certaine that the Kingdome where lyes falshood rargneth cannot be the true Church Thus Caluin 7. The third argument is deduced out of diuers Absurdities which ensue out of the doctrine of our Aduersaries The first absurdity is that the Apostles Creed were false wherin we belieue the holy Catholike Church For that Church cannot be holy which wanteth the true faith which reacheth falsities and wickednes which forceth all men to Idolatry 8. The second absurdity is that Christ himselfe and the holy Ghost should erre and teach thinges both false and wicked For the doctrine of the Church is not so Luc. 10. v. 16. Ioan. 14. v. 26. Act. 15. v. 28. much the doctrine of the Church as it is of Christ of the holy Ghost VVâ—o hear th you saith Christ heareth me and in another place The Paraclete the holy Ghost whom my Father will send you in my name he will teach you all thinges And tâ—e Apostles said It seemeth good to the holy Gâ—ost and to vs. Lastly God himself by his Prophet speaking vnto the Church affirmeth that his holy Spirit is in the Church and that he hath put his words into the mouth of the Church which shall neuer be taken out of her mouth from hence forth till the end of the world Wherefore if
a little after he reduceth the principall Cal. eodeÌ„ c. 7. sect 4. infine sect 5. and chiefest certaynty of Scriptures and of our whole fayth to the particuler and priuate spirit of euery beleeuer The late Caluinists do put two grounds or rules of fayth to wit the Scripture and this priuate spirit But Catholikes do teach that neyther the Scripture alone is sufficient nor this priuate spirit togeather with the Scripture but moreouer the spirit and authority of the whole visible Church is necessary And this is the true state of of this question 8. We will therfore explicate foure things that this whole controuersy may more clearly be defined First what are the properties and conditions of the ground of fayth for by these the ground it selfe wil easily be knowne For euen as by the properties of a man it may be be knowen who is a true man and by the propirties of any other thing the thing it selfe many be knowne so by the properties of the ground of sayth the ground it selfe wil be knowne Secondly it shal be proued that the Scripture alone is not a sufficient ground or rule of fayth Thirdly that neyther any priuate spirit will suffice Fourthly that the authority of the Catholike Church is the most true ground and rule of fayth CHAP. II. The properties of the ground and rule of our fayth are alledged THERE are ten properties of the ground or rule of fayth and they are so manifest and certayne that none can doubt thereof The first is the continuall and neuer interrupted duration therof to the end of the world For euen as fayth and the Church do alwayes endure continue so must also the ground of fayth seing that nothing can consist without his foundation and ground 2. The second propertie is the most certayne and vndoubted truth therof in so much that it neyther can deceyue any nor be deceyued in any thing appertayning necessarily to saluation for otherwise it should be vncertaine and doubtfull yea also the fayth it selfe should be false and hurtfull vnto vs. 3. The third propertie is the certainty therof on our part For it is necessary that the true fayth be not only certayne in it selfe but also to vs. Because error and vncertaynty is ingendred in vs if the thing be ambiguously and obscurely proposed how certayne soeuer it be in it selfe 4. The fourth property is the strength immutability therof so that this ground can by no meanes be depraued changed or corrupted For otherwise truth will sometymes perish there will arise some error against fayth 5. The fifth property is the fullnesse sufficiency of those things which are to be belieued that is to say it must conteine all things appertayning to the Catholike fayth seeing that nothing can consist without his ground or foundation 6. The sixt property is the necessity therof that is to say it must necessarily be receaued of all who haue the true fayth and because without it true fayth cannot consist euen as the building cannot continue without the foundation 7. The seauenth property is that it is a manifest signe and token wherby Christians are distinguished from Infidells For he which wanteth the ground and rule of fayth is an Infidell but he who retayneth it is a true beleeuer 8. The eight property is that in euery article and conclusion of fayth this principle and ground is virtually conteyned seing that out of it all things are to be deduced they receiue their certaynty from it 9. The nâ—nth property is that it not only mooue Christians to belieue but that it also conuince the infidells For otherwise the way to faith and eternall saluation should not be knowne or open to Infidels 10. The tenth property is that it be conteyned expresly in the Apostles Creed wherein all the first groundes of our fayth are conteined for the Apostles after they had receiued the holy Ghost were not so forgetfull that in the Creed or Summary of fayth which they set downe to be belieued of all they would let passe the first and chiefest ground of fayth And thus much of the properties of the ground of fayth CHAP. III. That the Scripturealone is not the ground or rule of fayth THAT the Scripture alone is not the grouÌ„d of our fayth we haue already declared by the properties of the ground of fayth before alledged For of those ten properties the Scripture hath oÌ„ly one to wit Truth but al the other properties are waÌ„ting vnto it The which we clearly demoÌ„strate in this sort First of all a perpetuall duration and continuance is wanting For the holy Scripture began first vnder the old Law in Moyses tyme wheras two thousand yeares before there were both true beleeuers and a Church In like manner in the new law the Apostles began to write some yeares after they had receiued the holy Ghost 2. Secondly the certaynty on our part Supr coÌ„tro 1. c. 5. infra haccoÌ„t 6. cap. 15. is wanting seeing that we know not which is the Canonicall Scripture by the Scripture it selfe but by the authority of the Church as we haue proued before and will also more at large declare heereafter 3. Thirdly the foresaid strength immutability is wanting for euery part of the holy Scripture considered in it owne nature is subiect to many alterations and falsifications For it may be destroyed Supra Controu 1. cap. 4. it may be corrupted it may be wrested to contrary senses wherof we haue spoken before 4. Fourthly that fulnesse and sufficiency is wanting because all thinges necessary to saluation are not expressy coÌ„tained Supr CoÌ„trouers 1. c. 26. sequâ—nt in holy Scripture as we haue also declared before 5. Fiftly the foresaid necessity is wanting For without the holy Scripture there were in the law of Nature for the space of two thousand yeares many true belieuers And also long after Christ yea euen till the tyme of S. Irenaeus that is to say almost two hundred yeares there were many Nations who sincerely belieued Iren. lib. 3. cap. 4. in Christ without any holy Scripture as S. Irenaeus himselfe testifieth Lastly albeit Infidels should burne all the Bibles yet the faith of Christians should not therfore perish or be wholy ouerthrowne Therfore our faith doth not necessarily depend of the Scripture 6. Sixtly the seauenth property is also wanting for by the holy Scriptures the true Christians are not distinguished from Infidels because almost all Heretikes do both now receyue the holy Scriptures and in times past also receyued them 7. Seauenthly the eight propertie is wanting for there are many pointes of faith which rely vpon the Traditions of Supra Contr. 1. c. 26. 27. the Church only without any expresse Scripture at all as we haue declared before 8. Eightly the ninth property is wanting For Turkes and other Gentills who are only lead by naturall reason are very seldome or neuer conuerted by Scriptures only but we
can establish Fayth concerning this matter 3. Iohn Caluin indeed sayth that it Lib. 1. Inst c. 7. sect 2. in fine is as easy for a faithfull man to discerne Canonicall Scripture from that which is not Canonicall as to one that seeth it is easy to discerne light from darknes and white from black But in so saying See Beâ—l lib. 1. de ver Deic 17. 18 19. he contradicteth both reason and experience for it is euident that in old tyme there was no small controuersy amongst the faythfull yea and amongst learned and godly men concerning many bookes of the old and new Testament yea and also euen now amoÌ„gst such as our Aduersaries esteeme faithfull men which Caluin Calu. pros in Ep. lac Epist ad Heb. ante â— Petri. himself in many places confesseth 4. Moreouer Caluins owne followers well perceauing this fly vnto their owne peculiar spirit by which they say they are chiefly perswaded and moued and not by the only consent of the Church But these speake nothing to the purpose for Rupell Confess art 4. in faith two thinges concurre one is the cause or origen of fayth to wit God himselfe and the holy Ghost whereof there is no controuersy betweene vs and them for we all acknowledge the holy Ghost to be the principall cause of the assent we giue by fayth that is to say that it is the holy Ghost who chiefly perswadeth vs to belieue The other is the obiect of fayth or that which is to be belieued whereof we now dispute for the holy Ghost doth not induce vs to belieue the false vncertaine deuises of men but the puâ—e and sincere word of God only we aske therfore of our Aduersaries by what expresse word of God he reuealeth vnto them that there are so many Canonicall bookes and neyther fewer nor more for we read not this any where in the Scripture and they admit only the written Word of God how can the holy Ghost Calu l. 1. Instit c. 9. sect 1. then perswade theÌ„ to belieue that which is not the word of God For we are not now to expect new reuelations from God as do the Anabaptists and Libertines whom for this cause our Aduersaries condemne It is necessary therefore that if they will haue vs belieue that they are perswaded by the holy Ghost to belieue such books only to be authenticall as they do say are such that they first shew this to be a truth expressely contayned in holy Scripture which they will neuer be able to do Wherfore there is no certainty with them eyther of the sense of the holy InnoceÌ„t 1. ep 3. c. vlt. CoÌ„ il 3. Carthag caÌ„ 47. S. Aug. Epist 335. Câ—cil Trident. sess 4. Scripture or of the Letter nor euer wil be vntill they returne vnto the Church agayne But we Catholikes are certaine of both for we haue a most faythfull Canon receaued in the Church more theÌ„ a thousand and two hundred yeares agoe confirmed by a generall and Oecumenicall Councell 5. And this to haue beene the faith and doctrine of the auncient Church for the discerning of true and authenticall Lib. 4. Inst c. 1â— sect vlt. Scriptures that short but pithy sentence of S. Augustine whome Caluin acknowledgeth to haue byn the best and most faithfull witnes of antiquiy sufficiently testifyeth saying I for my part would not belieue the Ghospell vnlesse I were moued by the authority Aug. coÌ„ Epist Manich. c. 5. of the Church of which place I will say more herafter in the Controuersy of the Church And else where he saith VVe receaue the old and new TestameÌ„t in that nuÌ„ber of bookes which the authority of the holy Catholike Aug. serm 10 de temp Church deliuereth So S. Augustine 6. I know our Aduersaries obiect many thinges against many bookes contayned in our Ecclesiasticall Canon but their chiefe arguments do not only derogate authority from those bookes but also from many others which they receaue as Canonicall For they obiect that some Fathers did sometymes doubt of those bookes which they will not admit but they are not ignorant that some Fathers of old haue doubted of the Epistles of S. Iames and S. Iude of the second Epistle of S. Peter of the 2. and 3. of S. Iohn of the Epistle to the Hebrewes and of the Apocalyps of which bookes they dare Rupell Confess art 3. not now doubt especially Caluins followers as is manyfest by their confession of faith 7. They say further that in those bookes which they reiect there are many thinges obscure difficult and full of contradiction but what booke of Scripture in a manner is there in the which there do not occurre sometymes thinges 2. Pet. 3. v. 16. obscure and hard to be vnderstod did not S. Peter acknowledge as much But as for true contradictions there are none at al how soeuer there may be some things which at the first sight may seeme to imply contradiction yet indeed all thinges agree very well togeather such a contradiction is oftentymes found in those bookes which euen our Aduersaries receaue Aug. dâ— Doâ—t Christia l. 2. c. 41. de ser Dom. in mont l. 1. c. 3. yea euen in the Ghospells themselues which for all that are not to be reiected but humbly soberly and piously to be interpreted as S. Augustine many tymes admonisheth 8. To conclude all the arguments that our Aduersaries make against these bookes are fully answered by Catholike writers which haue set out Commentaries Bell. Greâ—s Contro 1 l. 1. c. 7. sequ 〈◊〉 in sâ—â— Coronol vpon those bookes to wit Cornelius I ansenius vpon Ecclesiasticus Ioannes Laurinus vpon the booke of VVisedome Ioannes Maldonatus and Chrisâ—ophâ—r à Castâ—o vpon Baruch and Nicolas Serarius vpon the rest of the bookes of the old Testament which our Aduersaries call Apocripall to omit the most Reuerend and famous Cardinall Bellarmine and his Champion Iacobus Gretserus as also Iames Gordon Lesmoreus For it is sufficient only to haue cited them seeing that I write only an abridgment of Controuersies not any long commentaries vpon the Scripture And therfore conteÌ„t my selâ—e to haue shewed in this place that our Aduersaries must either receaue the Canon of Scriptures approued be the Councell of Trent or be vtterly destitute of any certayne and assured Canon CHAP. VI. Of the Hebrew Text. OVR Aduersaries when they are vrged with Catholike argumeÌ„ts taken from the Scriptures are wont to fly to the Hebrew Text of the old Testament and to the Greeke text of the new perswading themselues by this meanes to attayne to the true and propter sense of the letter wherfore somthing is to be sayd in this place of the Hebrew Greeke text both which appertayne to the Letter of the holy Scripture 2. We grant indeed that when the Latin translation is either ambiguous or lesse playne the Hebrew text is well and profitably looked into as also that
it weake Sophisticall and erroneous 11. Besides that there are so many and so contrary illations of diuers men that the authority of the Church is altogeather necessary in maters of faith that there may arise a certayne and an vndoubted faith of these matters of which sort Traditions are that is to say the doctrine of the whole Church 12. But when one belieueth such an illation with a diuine or Catholike faith he must needes know two thinges the one is that the expresse place of Scripture from whence this conclusion is deduced must certainly be well vnderstood by him which disputeth the other is that he who maketh such a deduction and collection can neyther deceiue others nor be deceyued himselfe But none can know eyther of these without the Traditions of the Church seeing that otherwise there is none which may not be deceiued sometimes All collections therefore which produce or breed fayth in vs do most clearly conuince and shew the authority and necessity of Traditions CHAP. VII Wherein it is proued that there are Traditions by the absurdities which otherwise would follow THE fifth argument wherby we proue that many things are to be belieued which are not expressed in holy Scriptures is taken out of the absurdities which do ensue of the contrary doctrine For hauing once admitted that nothing is to be belieued which is not expressed in Scripture all old heresies are renewed and a great vncertainty and confusion of all things is brought into the Church of God yea euen the way to Atheisme is layd open because hauing once reiected despised the Traditions of the Church all the poynts of fayth from the Apostles tyme till now explicated and proued by the auncient Fathers against heretiks all those things also which were decreed and determined by all the generall Councâ—lls in times past against the said heretiks loose their chiefâ—st strength and authority the which notwithstanding our Aduersaries do acknowledge themselues to receiue and belieue 2. Neyther do we know by an assured Catholike faith whether there were euer any Fathers or Councells but by the Traditions of the Church But neyther do we know any other way but by fayth whether since the Apostles tyme till now there were any Catholikes or noâ— because of those things which were done since the tyme and death of the Apostles there is nothing extant in holy Scripture seeing that all the bookes thereof were written before the death of the Apostles But such things as haue bâ—n done since till now cannot otherwyse be knowne but by the Tradition of the Church 3. Neyther is it sufficient to say that we know these things by the Ecclesiasticall histories For that fayth which proceedeth of histories without the authority or Traditions of the Catholike Church is but an humane fayth which oftentimes deceaueth others and may be deceiued it selfe and therefore these kind of histories cannot produce a diuine fayth in vs this experience it selfe doth clearly teach vs. For our Aduersaries do somtymes doubt whether S. Peter was euer at Rome or no because forsooth this is not to be found expresly in holy Scripture wheras notwithstanding it is most assuredly proued and testified in many bookes both of the auncient Historiographers and holy Fathers Why may they not as lawfully call other matters in question which are notwithstanding expressely set downe in other auncient writers Our Aduersaries therfore do make all things very doubtfull and vncertayne whiles they will only belieue and admit the Scripture but now lâ—t vs answere their arguments CHAP. VIII Wherein the arguments of our Aduersaries taken out of the old Testament are confuted THE first argument wherby our Aduersaries oppugne Traditions and which they vse very often the which also as inuincible they haue added to the confession of their Rupell Confess Art 5. Deut. 4. v. 2. Deut 12. v. vlt. fayth they take out of these words of Deuteronomy Thou shalt not add any thing to the word which I speake vnto you nor shall you take any thing from it And againe that which I commaund thee do that only neyther add or diminish any thing from it By these places of Scriptures our Aduersaries do inferre that nothing is to be receiued as a point of fayth which is not expressely set downe in Scripture 2. But this argument is erroneous and the weaknes thereof is very great for many causes First because in those words there is no mention made of the Scripture nor of the written word of God but only of the word preached and deliuered viua voce Thou shalt not add sayth the Scripture to the word that I speake vnto you he doth not say that I write vnto you Againe Do only sayth he that which I commaund thee he doth not say that which I write vnto thee 3. Moreouer in these words the holy Scripture doth not only speake of matters of fayth to be belieued but also of ceremonies and customes to be done and obserued but our Aduersaries themselues confesse that these customes may be added by the authority of the Church yea they haue ordeined themselues very many the which they chang euen yet when they please Caluin also acknowledgeth that Calu. coÌ„tra 4 sess Concil Trident. many vnwritten customes were deliuered vnto vs by the Apostles 4. That also according to the phrase of Scripture is said to be added to the word of God which is contrary opposite vnit For Iosue did not transgresse this commaundement of Deuteronomy when he added his booke to the bookes of Moyses Nor did others transgresse it who added the bookes of the Iudges Ruth and of the Kinges which were not written by Moyses which are also to be belieued as contayning pointes of faith But in these bookes there is nothing contrary to that which Moyses wrote And the Hebrew text agreeth very well to this answere for in both places of Deuterâ—nomy this word Ghal is vsed which sigâ—â—tieth oâ—tentines contrary or against so that the sense is Do not add any thing contrary to the word which I commaund and againe yee shall not add any thing contrary to the word which I say vnto you For so is that particie Gâ—â—l taken in the 40. Psalme or according to the Hebrewes 41. in the 2. Psalme also the second verse And in the 14. of Numbers the 2. verse els where very often Euen as also in the new Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which answereth to the Hebrew Ghal signifieth also contrary or agâ—iâ—st when the Apostle writeth to the 1. ad Cor. 4. v. 6. Corinthians that in vs you may learne one not to be puffed vp against another aboue that is writteÌ„ that is to say against the Scripture the which saith we must not be puffed vp in pryde â—s S. Chrysostome and after him Theophilactus others do note vpon that place The which place some bouldly alledge against Traditions wheras the Apostle in that place doth not speake of the whole Calu in
predestinate 2. Tim. 2. v. 19. only to belong vnto this their inuisible Church as we haue now declared who are only knowne vnto God and vnknowne vnto all others 11. Hither also it belongeth that those could not be Saints predestinated who haue byn for these many ages past in that inuisible Church of our Aduersaries For those if perâ—â—uenture there were any neyther durst publikelâ— professe Christ nor preach openly the Ghospell but terrified with humane feare haue done all thinges by dissimulation and hypocrisy least they might be bewrayed and made knowne vnto others for otherwise they should haue byn visible not inuisible Luc. 9. v. 26. But Christ saith that he that shall be ashamed of me and that which I teach hym the sonne of man wil be ashamed oâ— when he shall come in his Maiesty 12. Lastly our Aduersaries being vrged with so many and inuincible reasons see well inough especially the wiser sort of them how absurd the doctrine of their inuisible Church is And therfore many of them now adayes acknowledge the Church of Christ to haue byn alwaies visible and moreouer that this visible Church remayned still in the Popedome as they speake For they caÌ„not assigne any other visible euer continuing Church besides that of Rome but least they be conuinced of falâ—hood by the authority of this visible Church they seeke out some other euasion for they say this visible Church may yea hath often erred in matters of faith The which error we will Cap. 7. seq confuâ—e a little after assoone as we haue answered the arguments obiected by our Aduersaries against this Chapter CHAP. V. The arguments against the visible Church are confuted MANY of our Aduersaries reasoÌ„s do not so much proue that Infr. c. 7. the visible Church hath perished decayed as that it hath erred in fayth the which therefore shal be confuted afterward when we declare that the Church cannot erre in matters of fayth The rest of their arguments are Tom. 2. Epi. 48. Tom. 7. de vni Eccles c. â—â— ad Donat. post col â—â— 20. in fine 3. Reg. 19. v. 10. Calu in â—râ—fâ— â—â—arum â—â—st Beza â— 5. suae Confes â—rt 9. almost all one with the old reasons of the Donatists For they in tymes past affirmed that the Church of Christ had perished through out the whole world but only in Africk Vnto whom S. Augustine answereth very well in many places But we will only heere briefly examine the more probable arguments and now a dayes more vsed by our Aduersaries 2. The first argument is taken out of those words of the Prophet Elias I am left alone and they seeke my lyfe I answere that this argument is of no moment albeit our Aduersaries Caluin and Beza do often vse it For Elias doth not speake of the whole Church but only of the Kingdome of Israel wherein the wicked King Achab 3. Reg. 16. v. 18. then reigned albeit in it also there were seauen thousand men who did not adore Baal and who made a visible Church Moreouer at that very time Iosaphat a very pious and godly King reigned there was also the temple of God and Priests and Sacrifice as also publike solemne and daily seruice of God yea out of the second book of ParalippomenoÌ„ we gather that King Iosaphat laboured very much to conserue 2. Paral. 19. v. 4. seq and increase the honour and worship of God neyther was the number of them litle who professed publikely the true Religion For in the same booke are accounted and numbred more then eleauen hundred thousaÌ„d strong souldiars besides women and others lesse sit for warre by which it appeareth that the Church of 2. Paral. 17. v. 14. seq God was not inuisible in Iosaphats Kingdome but rather very visible and coÌ„spicuous But Elias only complayned of the Kingdome of Israel they to wit the children of Israel and not the children of Iuda haue 3. Reg. 19. v. 10. forsaken thy Couenant Neyther do we deny but that in some one or other Kingdome there might sometymes peraduenture haue byn few or no Christians whiles in farre more places the Church of God was very manyfest and visible But that the Church of Christ was no where to be fouÌ„d in the whole world is most absurd and expresly against the holy Scriptures 3. The second argument is taken out of many places of Isay Ieremy wherin those Prophets complayne that all the Iewes did transgresse the Couenant made with God Moreouer they obiect the small number of those who were sometimes in the ancient Church before Christs tyme or euen in Christs time before the Gospell was promulgated and heere they make many digressions to Noë and Adam himselfe The very same argument the Donatists also vsed as the words of Bishop Pâ—â—iliâ—n testify related by S. Augustine But Vide S. August Tom. 7. de vnâ—t Eccl c. 13. S. Aug. Tom. 7. in lib. ad Don it post â—oll c. 20. in fine S. Augustine answereth very well to those generall complaints of the Prophets that the holy Scripture hath a peculiar phrase oâ— manner of speaking who so reprehendeth the euill as though euery one of that company of people were wicked men so coÌ„mendeth the good as if they were all such and this S. Augustine proueth in the same chapter out of diuers places of the holy Scripture 4. Our Aduersaries also who would seeme skillfull and cunning in the Hebrew and Greeke language should call to mind that aswell the generall particle amongst the Hebrews called col as that other which De voce Col vide Galat. l. 5. c. 4. Ioan. Fost Luth Io. Mer. Cal. in radicâ— Cal. in c. 2. Philip. v. 1â— Beza ib. in 1. Tim 2. v. 1. ed. An. 1565. in edit an 1598 v. 4. ibid. Isa 1. v. 1. Oze 1. v. 1. Amos. 1. v. 1. Mich 1. v. 1. Ierem. 1. v. 1. Ezechiel 1. v. 2. Dan 1. v. 2. Sophon 1 v. 1. answereth vnto it in the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is often vsed in holy Scripture not generally for euery thing without any exception but for that which commonly is wont to be done as also non pro singulis geâ—erum sed pro generibus singulorum the which not only the Hebrew Lexicons written by our Aduersaries themselues doe plainly demoÌ„strate but also their chiefe principall ringleaders Caluin Beza The later wherof addeth also that we haue obserued that a generall particle is almost in every leafe of holy Scripture vsed indefinitely It is therfore most true which S. Augustine sayth that this word all in these kind of places is taken for many or for that which was common euery where as Caluin and Beza say for otherwise it is well inough knowen that in the tyme of the Prophet Isay there were some holy Kings as Ozias and Ezechias in Iury as also those Prophets Ozeas
belieue by faith are inuisible but by faith we belieue there is a Catholike Church as appeareth by the Apostles Creed therefore the Catholike Church is inuisible and not visible I answere that this is a weake argument albeit Calu. l. 4. â—nstit c. â— sect 1. in prinâ— Caluin also vseth it For if it were not it would proue that the holy Scripture were also inuisible because we belieue also the holy Scripture by faith yea it would also proue euen our Aduersaries Church to be as yet inuisible for they as yet belieue their Church by faith and yet they coÌ„fesse that their Church is now visible And truly if their Church had remayned stil inuisible they had neuer caused so many tumults in the Christian Common-wealth But certainly euen as in the holy Scriptures we see one thinge and belieue another we see the letters characters the which the Infidels also see but we belieue that the Scripture is most true in all thinges the which they do not belieue so we sâ— that the Church of Christ is extant the which also the Infidels do see for Turkes Iewes do very well know that there is a Pope and that there are Bishops Princes and Christian Nations but we belieue that this Church which we see is an holy Church is gouerned directed by the holy Ghost and that she cannot erre in matters of faith all which the Infidels do not belieue 3. The fifth argument None is in the Church but by faith but faith is inuisible therfore the Church also is inuisible I answere that this is a very weake consequence for otherwise we might reason thus None is man but by a reasonable soule but the soule of man indued with the vse of reason is inuisible therfore the whole man also is inuisible Also no Scripture is to be accounetd holy but by the authority of God but this authority is invisible therefore the Scripture also is inuâ—sible For it is not necessarie that a thing may be called visible that the chiefe part or reason thereof be visible but it sufficieth if any part therof be visible as manifestly appeareth in all visible substances for their chiefe partes to wit their substantiall matter and forme are thinges inuisible 4. Secondly I answere that the faith wherby a man is made a member of the visible Church is not only an interiour faith which is not to be seene but that which is euidently seene and declared by exteriour signes as for example by confessing publikely the said faith by receauing the Sacraments and such other exteriour acts The which is so true that this exteriour profession of our faith only without the interiour faith sufficeth that a man become a member of the visible Church as Bellarmine well proueth Bell. l. 3. de milit Eccl. c. â—0 seing that otherwise none could be certaine of his Prelate or Pastour because none can see the faith or mind oâ— another 5. Hence also it is that not only the predestinate and iust men are members of the visible Church but also such as be hypocrites and wicked men who professe their faith according to those wordes of Ioan. â—â— v. 2. Ibid. v. 6. Christ Euery branch in me not bearing fruit he will take it away And if any abide not in me he shal be cast forth by whcih wordes Christ sheweth that they also who doe not remayne in him that is to say those which are not predestinate and those which do not bring forth any fruit that is to say bad Christians are in him that is to say in his visible body which is the Church the which also almost all our Aduersaries confesse as we haue said before and Bellarmine proueth more at large 6. The sixt argument our Aduersaries Apoc. 12 v. â— 14. deduce out of the Apocalyps wherein it is said That a woman â—â—uested with the sunne which signifieth the true Church fled into the desert and remayned there for the space of 1260. dayes that is to say as our Aduersaries interprete it a thousand two hundred and sixty yeares Out of which they infer that the Church remayned inuisible as it were in the desert these thousand two hundred and sixty yeares last past I answere that this is a vicious argument for many reasons For first it is very absurd to thinke that the Church of Christ did ly hidden and invisible these thousand two hundred sixty yeares past For therupon it would ensue that the Church of Christ was inuisible then when it most florished was spread abroad ouer the whole world as for example in the tymes of S. Augustine Ambrose Hilary Athanasius Hierome Chrysostome Cyril c. Yea in the tyme also of all the auncient Councels the which our Aduersaries Confess Rupell Art 6. themselues do admit in their confession of faith For all these Fathers and ancient Councels haue byn within the space of the forsaid thousand two hundred and sixty yeares the which our Aduersaries do account from Pope Siluester till Luthers tyme wherefore this place of the Apoâ—â—lyps is not to be vnderstood of yeares but literally of daies only 7. Moreouer it is not certain that by this word desert is vnderstood any solitary place or such as is depriued of all the society or comfor of men For Primasius S. Prima in cap. 12. Apoc. Augustines scholler saith that by the foresayd word is signified the whole world the which also that desert signified through the which the Children of Israel Numer 14. v. 34. passed before they came to the land of Promise euen as by the sayd land of Promise was also signified the euerlasting lyfe Some others will haue the foresayd word desert to signfy a departure or forsaking of all sinnes and vices and all other pleasures of this world according to that saâ—ng of the Prophet Osee I will carry and lead her into the desert and I will speake vnto Osee v. 14. Psal 54. v. 8. her hart And that of Dauid Behould flying away I went farre off and I remayned in the desert 8. Lastly albeit we should graunt that this desert were some wyld or forsaken place yet neuâ—rthelesse it could not be gathered thereby that the Church of Christ eyther was or euer shal be inuisible For neyther this womaÌ„ which fled into the wildernesse signifieth the whole Church of Christ but some one famous Church the which Antichrist shall persecure most of all because it will strongly oppose it selfe against his impiety and wickednesse And in the end of the forsaid vision S. Iohn playnly affirmeth that the Dragon Apoc. â—2 v. 17. after the deliuery of that woman shall make warre against the rest of her seed who keep the commandmeÌ„ts of God and haue the testimony of Iesus Christ therfore besides that woman there wil be some out of the desert who will publikely professe the true faith of Christ against whom for that cause the Dragon will fight 9. But that we may now conclude
adde also some other naturall reasons and perwasions that they may be conuerted For there are many things in holy Scripture which seeme opposite to naturall reason as the mysteryes of the Blessed Trinity Incarnation Resurrection of the dead c. 9. Ninthly there wanteth last of all the tenth property for there is nothing extant of the Scripture in the Apostles Creed 10. The holy Scripture indeed is the ground and reason why we belieue many points of faith but not the ground why we belieue all Moreouer neyther is it the first ground of all that we belieue by it For the Scripture it self is proued by some other more generall ground to wit by the authority of the Church VVherfore the Scripture is only a particuler ground and not a generall a mediate and not immediate a secondary and not the first and chiefest rule of faith CHAP. IIII. That the priuate or particuler spirit of euery one is not the ground or rule of faith THAT no priuate spirit of any can be the ground of our Faith is farre more euident by the same properties now alledged For none of these ten properties doth agree with the priuate spirit of euery one that belieueth the which we declare by these arguments 1. First there wanteth the foresaid continuance For there is no priuate or particuler person who hath continued from the beginning of the world or shall endure till the end therof as faith hath continued 2. Secondly there wanteth truth because there is no priuate man to be found which cannot erre and be deceiued for as witnesseth the Apostle Euery man is Rom. 3. v. 4. a lyar 3. Thirdly there wanteth certainty in proposing matters of faith vnto vs because none can be certaine that any priuate person can haue such a spirit yea eueÌ„ in our Aduersaries iudgemeÌ„ts For the predestinate only in their opinion haue this spirit euen as they only in their iudgments haue the true fayth but the predestinate are knowen to none but only to God according to that of the Apostle God knoweth who are his The which Caluin 2. Tim. 2 v. 19. Cal. l. 4. Inst c. 1. sect 2. expressely teacheth 4. Fourthly the foresaid strength and immutability is wanting for that a priuate man hath not that strength and immutability of his doctrine Our Aduersaries themselues confesse and experience teacheth vs that they often times change their interpretations of Scriptures and at diuers tymes they teach plaine contraries yea they confesse that this their priuate spirit is not permaneÌ„t with them but often times leaueth and forsaketh them the which they proue out of that place of the 29. or 30. Psalme the eight verse Thou hast turned thy face from me and I became Vid disp Paris an 1566. in disp 1. diâ—i sub finem troubled For thus they affirmed in that famous disputation had at Paris Anno 1566. 5. Fiftly there wanteth that fulnesse sufficiency because no priuat man can define all poynts of fayth seeing that many were defined before he was borne against the ancient heretikes and there wil be many things defined in the Church after his death assoone as there shall arise any new heresies 6. Sixtly there wanteth necessity For before there was any priuate man which now liueth there was true fayth and the same fayth will continue after he is dead 7. Seauenthly there wanteth the seauenth property of the rule of faith seing that by this priuate spirit a Christian cannot be distinguished from an Infidell But in truth all heretikes do bragge and boast that they haue this priuate spirit wheras notwithstanding one condemneth or rather damneth another 8. Eightly there wanteth the eight property For no point of faith can be certainly deduced out of this priuate spirit only seeing that it is oftentimes vncertayne and deceitfull 9. Ninthly there wanteth the ninth property For it is a ridiculous thing for one to endeauour to conuert an infidell to the fayth by bragging only that he hath this priuate spirit the which none can eyther see or vnderstand 10. Tenthly there wanteth the tenth and last property because there is no mention made of this priuat and particuler spirit in the Apostles Creed 11. And the true spirit of faith which is in euery faithfull soule wherof the Apostle speaketh when he saith that we haue the spirit of sayth is not the 2. Cor. 4. v. 13. ground or reason of fayth we heere speak of but it is the helpe of God or the supernaturall gift of fayth whereby our vnderstaÌ„ding is helped to belieue and it is in regard of our vnderstanding as it were the efficieÌ„t cause of the acts of faith But we speake in this place of the formall cause or reason of fayth as it appertaineth to the obiect of Faith which is the word of God and by which we know what is the true reuealed word of God and what is not For albeit the holy Ghost and the gift of faith moue vs to belieue yet they do not rashly moue vs without any reason or ground Eccles 19. v. 4. For he as the wise man sayth who belieueth quickely is light of hart but with a solid and sure ground according to those words of 1. Ioan. 4. v. 1. S. Iohn do not dearely beloued belieue euery spirit but proue the spirits whether they be of God But this proofe and triall necessarily requireth some good reason and sure ground whereof we will speake in the next Chapter 12. Lastly it is to be considered that we do heere disâ—ute of the Catholik faith as it is necessary to al to attaine their eternall saluation not of the speciall faith of one or other the which we know very well may arise or proceede from some particuler or extraordinary reuelation of God but this is not the Catholike faith not an ordinary but an extraordinary fayth not to be admitted generally of all till it be approued and receyued by the Church as presently we will declare more at large CHAP. V. That the Catholike Church is the ground or rule of our Faith THAT the Catholike and visible Church is the most solide and true ground of our faith is manifestly proued by the former properties of the Ground of faith For all those ten properties do very well agree to the Church and to nothing els besides The Church hath the first property to wit a continuall and neuer-interrupted Supâ— cap. 3. huius Controu duration For the Church hath alwaies continued as we haue already proued euen by the testimony of our Aduersaries 2. The Church also hath the second property that is to say a most certaine Supr cap. 7. huius Controu and vndoubted truth because she can neuer erre in faith as we haue proued before 3. She hath also the third property that is to say the infallible certainty on our partes because in the doctrine of the Church we may haue the greatest certainty perspicuity and euidency that possibly we can
perspicuously resolued Their first argument is if the authority of the Church were the ground of fayth then it would follow that our faith relied vpon men and not vpon God for the Church consisteth of men Our Aduersaries do often repeate and inculcate this argument vnto vs. I answeere that the same argument if it were any thing worth would also proue that we should not belieue Scriptures because althose who wrot the books of the Bibles were also men buâ—â—â— we do belieue their writinges not because they were men but because they had a certaine peculiar assistaÌ„ce of the holy Ghost who did so gouerne and direct them that they could not erre so in like manner we belieue the Church and make it the ground of our fayth not as it consisteth of men but as it hath a speciall and continuall assistance of the holy Ghost by whome she is continually gouerned and directed wherby it commeth to passe that she can neuer erre as we haue proued Cap. 7. praeced a little before 2. Wherefore to make the Church the ground of our fayth is nothing els then to make the holy Ghost and Christ himselfe the ground therof For it is he who speaketh vnto vs by the mouth of the Church according to that saying of S. Paul Seeke you an experiment of him that speaketh in me Christ And in another place speaking of his own 2. Cor. 13. v. 3. 1. Thess v. 8. doctrine he sayth therfore he that despiseth these things despiseth not man but God who also hath giueÌ„ his holy spirit in vs. But our Aduersaries do thinke speak too basely of the Church as though it consisted of men only as the Churches of Infidells and Heretikes seeing that the chiefe part of the true Church of Christ is the holy Ghost who is as it were the soule and spirit of the Church 3. But neither is this to make the Scripture or the holy Ghost subiect inferito our men as our Aduersaries are woÌ„t to cauil but oÌ„ly to shew that the holy Ghost is euery where conformable to himself that in all things he neuer differeth or disagreeth froÌ„ himselfe Whether he speak vnto vs by the holy Scripture or by the mouth of the Church as Caluin acknowledgeth Calu. l. 1. Instit c. 9. sect 2. disputing against the Anabaptists and Libertines who by such an argument went about to reiect the holy Scriptures to wit least the holy Ghost might be made subiect and inferiour vnto them 4. The second argument is that Christians may and ought to iudge and examine all things as the Apostle sayth therefore the spirit of euery Christian ought to be the grouÌ„d of al things I answere that by the same argumeÌ„t the Anabaptists Libertines 1. Cor. v. 15. reiectâ—d all the Scriptures that they might only retaine the spirit as witnesseth Caluin but badly for euen as Christians must discerne and iudge all things so must Calâ—â— c. 9. citat sect 1. they also obserue the rule and methode in iudging which the Scripture doth prescribe vnto them and which himselfe appointed but this rule is not euery ones priuate spirit but the spirit of the whole Church For it is altogeather necessary that the rule of fayth be most certayne free from all errors as the spirit of the whole Church is and not that of euery priuate man Hereupon sayth S. Iohn He 1. Ioan. 4. v. 6. which knoweth God heareth vs he who is not of God doth not heare vs in this we know the spirit of truth and the spirit of error We must tâ—erfore iudge of euery man by that they eyther heare or do not heare the Church c because they either agree or disagree from the spirit of the Catholike Church 5. The third argument is that Catholikes proue the Church and the authority thereof by the Scripture therfore Scripture is rather the ground of fayth then the Church I answere first that the proofe of the Church which is taken out of Scriptures when we dispute against heretikes is an argument called by Philosophers ad hominem and it is deduced out of the premises already graunted in which manner also the first principles or grounds of euery science may be proued and out of those thinges also which of themselues are not very strong and certayne So out of the old Testament agaynst the Iewes we proue the new Testament albeit this also is the ground of our fayth because the Iewes do admit and receiue the old Testament but not the new yea also euen out of the Iewish Talmud we proue many things against the Iewes because they admit and approue it as the word of God but yet their Talmud is not the ground of our fayth because this only is as I sayd an argument deduced out of such thinges as they graâ—â—t vnto vs. So in like maÌ„â—er because almost al heretikes admit the Scripture and reject the authority of the Church therefore when we dispute against them we proue the authority of the Church by the Scriptures as premisses already graunted by them But if we were to deale with Infidells or others who doe not admit the Scriptures then the sayd Scriptures were to be proued by the authority of the Church and not contrarywise For it is a thing farre better and more commonly knowne that there Infra 18. buius coÌ„ â—r §. 10. is a Church then that there are the holy Scriptures as afterward we will shew more clearly 6. Secondly I answere that there is so great connexion betwixt the Scripture and the Church that the Scripture may very well be proued by the authority of the Church and againe the church by the authority of the Scripture Neyther should this seeme strange to our Aduersaries For Logicians also know very well that that which by it owne nature is more certaine better knowne may be proued by that which is more certaine and beter knowne vnto vs by a demonstration called by them à posteriori And coÌ„trary wise that which is better knowne vnto vs may be proued by that which is better knowne and more certaine in his owne nature by a demonstration called à priori So the cause is proued by the effect the effect by the cause as fyre is proued by heate à posteriori and heate by the nature of fyre à priori So in like manner by the authority of the Church the which in regard of vs is more certayne and better knowne we proue the Scripture as it were à posteriori and by the authority of the Scripture which in it owne nature is more certaine we proue the true Church of Christ as it were à priori 7. The fourth argument S. Paul testifyeth that the Church is supported by the ground and foundation of the Prophets and Apostles that is to say by their Propheticall and Apostolicall doctrine but if the foresaid doctrine be the ground of the Church it necessarily followeth that this doctriue appeareth to
be certaine in it selfe before the Church began to be The Church therefore must be that which giueth certainty to the doctrine or writings of the Apostles but rather their doctrine and writings do affoard sufficient certainty to the Church So Caluin Calu. lib. 1. â—nst c. 7 sect 2. Beza in 2. cap. ad Ephes v. 10. I answere first if we will follow the interpretation of this place alledged by Beza Caluins argument wil be nothing worth For Beza will haue this to be the sense of those words that the Church is built vpon Christ who is the ground and foundation of the Apostles and Prophets and he will haue only Christ to be the ground-worke and the Apostles and Prophets he saith were only as the Architects and builders of this Church as also all faythfull Ministers of Christ are at this day but not the ground it selfe Beza also addeth that he is truly Antichrist who attributeth that vnto himselfe which belongeth only to Christ that is to say to be the ground and foundation of the Church 8. Out of which doctrine of Beza it followeth manifestly that Caluin is truly Antichrist For he attributeth vnto all Ministers of the Church and to their doctrine and consequently vnto himselfe and his owne doctrine that they are the foundation of the Church but according to Beza whosoeuer attributeth this vnto himselfe is plainly Antichrist because he attributeth that vnto himselfe which only belongeth vnto Christ 9. Secondly I answere that yet whatsoeuer Beza sayth Caluins exposition is the trewer agreeing therin with S. Chrrsostome S. Chrys Hom. 6. inc 2. ad Ephes S. Aug. Tom. 8. in Psal 86. adv 1. Theoph in e. 2. Ephes S. Augustine Theophilact and other auncient Fathers that is to say that S. Paul in this place calleth the Apostles and Prophets the ground and foundation of fayth or that which is alone their doctrine for in the sameplace he compareth Christ to the chiese corner stone and the foundation of this spirituall building doth consist of many stones but there is one lowest and chiefest to wit Christ Iesus who supporteth all and who is that corner stone which vniteth Ephes 2. v. 14. the Iewes and Gentills togeather as S. Paul sayth in the same Chapter 10. Hence it is that S. Iohn in the Apocalyps affitmeth that this heauently Apoc. 2â— v. 14. Citty hath twelue foundations and not only one and Christ notwithstanding is S. Aug. Tom 8. in Psal 86. initio the chiefest of all the foundations and the foundation of foundations as S. Augustine sayth that is to say of all those twelue foundations he is the foundation 11 And heere the Apostle vseth tâ—e Hebrew phrase in which it is all one to say Vpon the foundation of the Apostles and Prophets to say Vpon the Apostolicall and Propheticall foundation For the Hebrews Psal 5. v. 7. often vse the Genitiue case of the substantiue for the adiectiue as a man of bloud deceit in the fifth Psalme signifieth a blouby and deceitfull man 12. Furthermore that which Caluin sayth that the Apostolicall and Propheticall doctrine hath it certainty of it self before the approbation of the Church that indeed is true but this is the certainty which it hath of it owne nature from Cap. 13. praecedent §. 17. 19. God himselfe but in regard of vs it receiueth it certainty from the Church as Caluin and Bezâ— witnesse as we haue already declared 13. But Caluin erreth in this that he thinketh S. Paul to treate in this place of the Scripture only of the Apostles and Prophets For not only the Apostolicall Scripture is the ground of our faith but all the doctrine of the Apostles And few of the twelue Apostles to wit only fiue haue written any thing but of the other seauen there are no writings extant but yet they all taught the Apostle therfore speaketh of the Apostolicall doctrine and only of the Scripture 14. But neyther do we deny that fayth dependeth of the Apostles doctrine yea more then that we say that our faith dependeth of the doctrine of the present Church For when we affirme that the Church is the ground of our faith we ad Rom. 10. v. 17. do not vnderstand by the Church the shoulders or bodyes of them who are in her but their authority doctrine and preaching for by these thinges faith is ingendred and as the Apostle witnesseth faith is by hearing 15. But whensoeuer we treate of the true Church of Christ we do not speake of that which wanteth true faith which is deafe dumbe or foolish and which also eyther neglecteth or not vnderstandeth the Word of God or Scriptures for such a Church is not the true Church of Christ But we speake of that which belieueth which speaketh which preacheth the pure word of God which keepeth and expoundeth the Scriptures most faithfully and which fitâ—ly applyeth them in Sermons Exhoâ—tations AmoÌ„g vs therfore all these wordes haue one and the same signification the Church the faith of the Church the preaching and doctrine of the Church the word of God preached by the Church and the truth of God proposed vnto vs by the Church And we vnderstand all these thinges by the Name of the Church when we say that she is the grouÌ„d of our fayth For all these thinges are eyther properties actions or offices of the Church which cannot be separated from her 16. Wherefore our Aduersaries doe erre exceedingly wheÌ„ they separate euery one of these from the Church and oppose or obiect it against her as though it were a quite distinct thing from her nay of the true Church of Christ they make her the Sinagogue of Sathan Therfore the Apostolicall Propheticall doctrine must not be separated and made opposite vnto the Church as Caluin doth seeing that it is an essentiall part of the visible Church Caluin therfore disputeth as if one should make this argument A man without his soule neyther seeth speaketh nor vnderstandeth therefore a man neyther seeth speaketh nor vnderstandeth 17. But peraduenture some will say We haue said a little before that faith is the ground of the Church and now we say that the Church is the ground of faith wherof the one seemeth to be contrary to the other I answere that heerin there is no contrariety For there be two kindes of faith the one is the particuler faith of euery Christian wherby togeather with hope and charity euery one is iustified the other is the generall and common faith of the whole Church The particuler faith of ech one relyeth vpon the Church to wit vpon the faith preaching and authority of the whole Church But she her selfe relieth vpon the generall faith and profession and preaching therof in the whole Church which is an essentiall part of the visible Church When therfore we say that the Church is the ground of faith we speak of the particuler faith of euery Christian But when we say that
this office as we haue proued before 17. This continuall sucession is also a visible signe because in some parts or persons thereof it may be seene at all tymes as successiue and transitory things are wont to be seene for in this manner only can a riuer for example sake tyme it selfe be seene 18. Finally this signe is also certaine and euidently well knowne among the Infidells for vnlesse this succession be continuall the true Church of God shall altogeather perish and decay all honor worship of the true God wil be ouerthrowne and there will remayne no way for men to their eternall saluation But on the other side where there is a continuall succession and a neuer-interrupted continuance of the same Religion there appeareth sufficiently a great prouidence and a singular assistance of Almighty God towards men 19. Furthermore that which we haue hitherto sayd of these foure signes might suffice but that the pertinacy and inconstancy of our Aduersaries is so very admirable and great For albeit in one place they acknowledge themselues to receiue Râ—â—ell Confess Art 5 in fine the Nicen Creed wherein these foure signes of the Church are expresly conteined yet notwithstanding els where when they see themselues manifestly conuinced Extatbis lib. in 3. volumâ— Tract Theol. Bezae Tract 6. by these signes of perfidious dealing they do vterly reiect theÌ„ For Beza in his booke of the true visible signes of true Catholike Church wherin notwithstanding he goeth about nothing els but to establish those his inuisible markes of the Church albeit he affirmeth that his followers doe acknowledge all those Creedes which haue beene alwayes approued by the common HabeÌ„tur hâ—c p. 138. sub fin edit Geneu Anno. 1582. consent of the whole Church to wit that of the Apostles the Nicene that of S. Athanasius the Constantinopolitane and the Calcedon yet for all this he impugneth these markes of the Church of which he knoweth that he and his are altogether destitute and especially the fourth which is deduced from the Apostolicall succession 20. He therefore obiecteth these Ita Beza p. 137. in princip vbi supra signes that they are not proper vnto the Church quarto modo as Prophyrius and other Logitians define proprium quarto modo because they doe not agree to the true Church only For vnity and succession may also be found amongst wicked men as appeareth by the Iewes and Mahomets But these are easily answered For these signes are not alledged as properties quarto modo as Beza thinketh but rather as it were accidents by the collection wherof Indiuidua are distinguished one from another Porph. c. de specie inâ—â—â—e as the same Porphyrius teacheth for those accidents whereby Indiuidua are distinguished may be found separated one from another in diuers substances but not all gathered togeather in one 21. Wherfore seing that the Church is one singular and indiuisible we must not only alledge the properties thereof but also other signes as it were qualities and accidents whereby this true Church may be distinguished from all others For albeit some one or other of these signes may be found in some other things yet they cannot all fower togeather be found any where but in the true Church 22. Therefore any one of these signes considered by it selfe separateth the true Church from the false as for example the vnity of doctrine and continuall succession doth separate and distinguish her from any hereticall Church but all these signes or markes ioyned and vnited togeather do distinguish the Church of Christ altogeather from euery false Church and this is sufficient that they may be called most true signes in their kind Supr c. 1. huius coÌ„trouers 23. We surely haue already in the beginning of the precedent controuersy spoken of the true properties of the Church to wit wheÌ„ we declared that she is the spouse body Kingdome inheritance and citty of Christ for these are propria quarto modo and in this manner they all alwayes and only agree to the true Church of Christ 24. Moreouer seeing that these properties are so inuisible as that they cannot be perceyued by any sense but only by faith they are not sufficient to conuince Infidels Heretikes and others which want true fayth and for this cause other visible signes are also necessary which may be perceyued by all as also conuince them of which sort are these foure signes which we haue now alledged 25. That in the meane tyme we may omit that the late and new vpstart Churches of our Aduersaries are so much worse then the Churches of Iewes and Infidels because sometymes in these some one or other of the aforesayd signes may Infr. cap. 22. huius Controu be found But in our Aduersaries Church as we will shew herafter not one of them can be found CHAP. III. That the Roman Church only is the true Church of Christ is proued by the properties of the true Church HITHERTO we haue described out of holy Scripture the true Church of Christ and that by the properties offices and peculiar signes therof Now it remaineth that we by the same enquire and examine in what part or place of the world this true Church of Christ may be found the which will easily be done if we declare that all these propertyes offices and signes must needes agree to some one We therefore do affirme that all the offices properties and signes of the true Church do only agree to the Roman Church 2. It is heere notwithstanding to be considered least some perchance by the ambiguity or equiuocation of the word be deceyued that we doe not vnderstand by the Roman Church that which is only at Rome as our Aduersaries go about to perswade the ignorant but plainly euery Church which agreeth in the vnity of the same faith with the Roman and which obeyeth the Bishop of Rome whersoeuer that Church be whether at Rome or els where yea euen the furthest part of the Indyes Moreouer that this Roman Church thus vnderstood is the only true Church of Christ and consequently that out of her we cannot hope for eternall saluation seing that out of the true Church as we Cap. 1. buius Controuers haue sufficiently declared before we cannot be saued we will euidently demonstrate by all the properties offices and signes before alledged of the true Church And first we will speake of the properties to wit of those which agree vnto her quarto modo For all these do very well agree to the Roman Church and to no other The which we declare in this manner 3. First the Roman Church is the espouse of Christ For that she was betrothed and espoused vnto Christ by trueÌ„ faith those wordes of the holy Scripture do plainly testify Your faith saith the Apostle Rom. 1. v. 8. writing to the Romans is renowned in the whole world And a little after S. Paul professeth himselfe to agree in the vnity of faith
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
assembled togeather to Calu. eadeÌ„ sect 13. discerne the truth from falshood then if any one should attempt it at home 2. The second thing which our Aduersaries graunt is that Generall Councells Mat. 18. v. 20. Calu. c. 6. citato sect 2. 6. 9. sequeÌ„t Beza 3. volum Tract Theol. Tract 6. de Eccles notis pag. 1. 8. 〈◊〉 ann 19â—â— Calu. l. 4 Inst cap. 9. sect â— when they are assembled togeather in the name of Christ do not err in matters of faith for they consesse that Christ promised this to two or three assembled togeather in his name Thus Caluin and he addeth that they may erre when they are not callâ—d togeather in the name of Christ the which no Catholike did euer deny as will appeare hereafter 4. The third thing which they admit is that the first Generall Councells were lawfully assembled and that they did not erre in points of fayth Thus Beza expresly who admitteth also the fifth sixt generall Councell he sayth that all those of his Religion are of this opinion Caluin also of the auncient Councells writeth thus I reuerence them from my hart and with them to be had in their due honour Calu. eodâ— c. 9. sect 8. with all men And a little after wheÌ„ he treateth of the ancieÌ„t CouÌ„cells he saith that besides those foure first generall Councells to wit Nicâ—num CoÌ„stantinopolitanuÌ„ the 1. Ephesine Chalcedonerse he admitteth also such other auncient Councells the which cannot be vnderstood Eodem c. 9. sect 9. but of the fifth and sixt For a little after he plainly reiecteth the seaueÌ„th 5. Heere it is also to be noted that Luther in the beginning reiected wholly Luth. in l. contra Regem Angliae all generall Councells but the Caluinists afterward by reason of Seruetus and other Anti-trinitarians were forced to admit the first foure Councells Moreouer by reason of the Vbiquitarian Lutherans who confunded the properties of the two Natures of Christ they were coÌ„streined to admit also the fifth sixt And these things euen the Caluinists themselues do graunt vnto vs. 6. But Catholikes teach these fiue things of the generall Councells The first is that a generall Councell cannot without the word of God make any new articles of fayth but her office is to explicate clearly and propose the word of God to be belieued of all the which the Church hath receaued from Christ and his Apostles For a lawfull generall Councell defineth nothing in matters of fayth which eyther is not extant in the holy Scripture or Concil Trident. sess 4. may not be gathered by the traditions of the Apostles or lastly may not euidently be deduced out of both The which the Councell of Trent doth manifestly professe for now we must not expect new reuelations Calu. l. 4. Inst c 8. sâ—ct 10. in fine from heauen Wherfore it is a meere slaunder that Caluin sayth that Catholikes teach that the Church hath authority to make new articles of fayth and that Catholikes despising the word of God do coyne at their owne pleasure new points of fayth 7. The second is that we acknowledge S. Aug. ToÌ„ 7. de Baptis cont Donat l. 2. c. 3. that Generall Councells may erre in matters which do not belong vnto our fayth and in this sense sayd S. Augustine One full and perfect Councell may be corrected by another Not in fayth the which is neuer changed but in Ecclesiasticall Constitutions the which according to the diuersity of tymes both are and should often be changed Whereupon in the same place he writeth that things ordeined before may be changed by those which come after when we see by experience that is opened and made knowen which before was hidden and secret For the experience of new matters which happen may change or correct the Ecclesiasticall lawes Constitutious but it cannot alter and change matters of fayth 8. Wherefore Caluin wrongfully obiecteth against vs that S. Leo the Cal. l. 40. Iust c. 9. sect 11 Pope reprehended the Councell of Chalcedon seeing that Caluin himselfe acknowledgeth in the same place that to appertaine nothing to fayth which S. Leo reprehended And he also confesseth that Catholikes teach that Councells may erre in those thinges which nothing concerne fayth And no lesse foolishly Caluin reprehendeth the first Councell of Calâ— eodâ— c. 9. sect 17. Nice about matters which do not belong vnto fayth 9. The third is that we acknowledge those Councells may erre which eyther are not lawfully assembled or do not proceed lawfully in their busines they haue in hand For such Councells indeed are not assembled togeather in the name of Christ and of this sort was the Councell of the Arians holden at Ariminum that of the Eutichians at Ephesus the seauenth Constantinopolitane Councell of the Image-breakers the which therefore our Aduersaries doe in vayne obiect against vs. 10. The fourth is that albeit a Councell be lawfully assembled and seeme to proceede orderly the definitions notwithstanding thereof will not be altogeather certayne according to the opinion of many Catholikes vnlesse they haue their approbation from the Vide Bell. l. 2. de Eccles milit cap. 11. Bishop of Rome if he be not present at the Councell The reason is because before that the Councell be approued and allowed of by the Pope it is as yet an vnperfect body of Christ without any visible head and such a body may stumble Concil Trid. sess vlt. infine Conc. Nicaenumâ— dequo Baron ToÌ„ 3. Anno 325. n. 111. Chalced. Act 1. in fiâ—e in epist â—d Leonâ—m Papam Sexta Synod in ep adâ—dgathoâ—eÌ„ Papam Suprac 17. huius Controu fall 11. And hence it is that the Councell of Trent demanded her confirmation from Pius 4. who solemnely afterward confirmed it The which also the other auncient Councells demaunded yea euen those which our Aduersaries do admit as for example the first Nicene Councell that of Calcedon the sixt Synod to omit other later Councells 12. The fifth is that we affirme a Generall Councell approued by the Pope cannot erre in fayth The reason is because it is altogeather necessary that there be some supreme iudgment in the Church of God wherunto all should submit themselues and belieue assuredly in all matters in CoÌ„trouersy as we haue proued before but there can be no other supreme iudgment but this 13. Moreouer we see that euen froÌ„ the beginning of the Church till now all heresies and controuersies concerning matters of faith haue byn still ended and taken away by the generall Councels Wherfore they who deny this do open and make way for all old Heresies The which when our Aduersaries had learned by experience in the Anti-trinitarians Anabaptistes Vbiquitarians and such other sectes they were forced to admit §. 4. hâ—iuâ— cap. those six more auncient Councels as we sayd before but the authority of all Generall Councells is alike and equall 14. Finally our Aduersaries themselues
be very hard for them to discerne that which is true from that which is false Wherfore we will endeauour in euery particuler Controuersy to set downe the true state of the question Afterward we will lay open the foundation of the Catholike doctrine And lastly we will plainly and briefly answere the chiefe obiections of our Aduersaries whether they be drawne out of the Scriptures or taken from the Fathers 3. And because our Aduersaries euermore boast and brag of the written Word of God pretending out of it only to proue their doctrine impugne ours our chiefe care shal be to shew that the Catholike and Roman faith is both euidently and strongly to be confirmed out of the wrirten Word of God and the doctrine of our Aduersaries to haue no foundation at all in the holy Scriptures but is manifestly opposite repugnant therunto yet so as we will set downe the vniforme conseÌ„t of the auncient Church to be agreeing with vs in euery Controuersy leauing the more ample search of antiquity vnto others to whome we will referre the Reader setting downe their particuler names so loath we are that this booke of ours should grow too great and for the same reason we haue thought good to omit many arguments which might be drawne out of the holy Scriptures for confirmation of the Catholike faith contenting our selues to set downe only the more solide and euident proofes because we are resolued to be as briefe as may be CHAP. II. Of the Word of God in generall THE word of God if we speake of it in generall may be considered two wayes either for that One Eternall and Infinite Word which contayneth perfectly in it selfe whatsoeur is in the mind of Almighty God which is the same with the Sonne of God and Word of the Father of whome S. Iohn speaketh in his Ghospell saying In the beginning was the VVord and of this Word we are to say nothing heere but the Word of God may be other wise coÌ„sidered and taken for that Word which was not alwayes nor contayneth all thinges which are in the mind of God but a small part only of them to wit such thinges as God would haue vs know and belieue and of the Word of God in this sense we speake now For this Word is the proper and complete obiect of our faith 2. Moreouer this Word hath two conditions or properties the one is that the same be reuealed vnto vs for there are innumerable verities in the mind of God the which bâ—cause they are not reuealed to vs do not appâ—rtayne to this Word The other is that it be immediatly reuealed by God for such thinges as God manifesteth Rom. 2. v. 19. â—0 Heb. 11. v. 1. vnto vs by naturall reason appertayne not to this Word of God called therfore by the Deuines the reuealed Word of God 3. Of this Word of God so vnderstood there is no Controuersy betwene vs and our Aduersaries but only in wordes for wherâ—s our Aduersaries say that Catholikes affirme that we must with diuine fayth belieue the words of men or which is worse rather belieue the words of men then the Word of God it is a meere slaunder for there is no Catholike so ignorant but he knoweth that the Theologicall vertue Faith relieth altogeather vpon the pure sincere and certayne Word of God alone according to that of S. Paul VVhen you had receiued of vs the 1. Thes 2. v. 13. word of the hearing of God you receaued it not as the word of men but as the VVord of God as indeed it is Neyther can any man doubt but that the reuealed word of God is partly the written Word contayned in the Canonicall bookes of the old and new Testament partly vnwritten and deliuered by tradition and preaching of which vnwritten â— Thes c. 2. v. 14. 1. ad Cor. 15. v. 1. ad Gal. 1. v. â— 1. Pet. 1. v. vlâ— word the Scripture maketh mention in many places but we will first treat of the written Word CHAP. III. Of the written Word of God THE witten Word of God consisteth of two parts of the Letter which euery man may read in the books themselues and in the true seÌ„se of the Letter which is as it were the very soule and life thereof without which the Letter alone rather killeth theÌ„ quickneth or giueth life as we see euidently by experience in the Iewes Arians all other heretikes as well new as old for the Iewes hold theÌ„selues stiffely to the Letter of the old TestameÌ„t the Arians as also in a manner all other heretikes receiue eyther altogeather or for the greatest part the Letter of the new but because they will not acknowledge the true sense of the Letter Iewes they are Heretikes they are Catholikes they are not And surely the Letter alone without the true sense cannot truly and properly be called the Word of God no more then a body without a soule can truly and properly be called a man wherefore they which spoile the Letter of the true sense may be compared to them who beâ—eaue a man of his soule and life 2. But whosoeuer do substitute another contrary sense and meaning in place of the true do no otherwise then they who not only kill a man but by Art Magicke bring into the body of the man killed some other diabolicall spirit by which the dead body is so moued and stirred as it seemeth to many to be aliue all this is so manifest a truth as our Aduersaâ—ies themselues are not able to deny it 3. This to haue byn the doctrine of the auncient Church sufficiently appeareth Aug. ser â—8 de temp by the words of S. Augustine The vnhappy Iewes sayth he more vnhappy Heretikes whilst they attend only to the sound of the Letter as a body without a soule so they remayne dead and voyd of the spirit which quickneth And els where All Heretickes which receiue Aug Epist 22â— the Scriptures and their authority will seem to follow them wheras indeed they follow rather their owne errors and are therefore Heretikes not because they contemne them but because they do not vnderstand them And before him S. Hilary that honour of the French Nation RemeÌ„ber Hil. l. ad Constant Imperat. saith he that there is not one of the heretikes which doth not say that he preacheth now according to the Scriptures euen those thinges in which he blasphemeth albeit he lieth in so saying And a little after All of them speake Scriptures without the true sense meaning they preteÌ„d sayth without fayth indeed for the Scriptures consist not so much in the reading as in the vnderflaÌ„ding neither are they vnderstood of such as go into preuarication but continue and abide in charity Moreouer S. Hierome Let vs not thinke sayth Hieron in c. 1. ad Gal. he the Ghospell to be in the words of the Scripture but in the sense not in the out side but in the inside
followeth the word of God and as long as the ordinary vocation remaineth in her But in vayne do they adde these conditions because we haue already proued that the true Church alwayes followeth the word of God nor can depart or decline in any sort from it For otherwise Supr c. praecedent ad Ephes 4. v. 11. 13. she were not the true Church of God but the Synagogue of Sathan And the Apostlâ— also expresly saith that the ordinary vocatioÌ„ of Pastors their continuall successioÌ„ shall remaine alwayes in the Church oâ— God vntill we meete all with Christ in the end of the world By which wordeâ— of the Apostle Caluin also and Beza being Calu. Bez. inea verba ad Ephes â—tem Cal. l. 4. Inst c. 3. sect 4. conuinced do confesse that there must alwaies be Pastours and Doctours in the Church of God and that the said Church cannot consist without them The same also their Confession made at Rochell acknowledgeth in the 25. article 9. Some of our Aduersaries doe heere obiect vnto vs the example of Christ and his Apostles for say they their doctrine was neuer approued by the auncient Church of the Iewes wheras notwithstanding it was extraordinary But this is a very friuolus and odious comparison of Christ and his Apostles with their ministers For it was expressely foretould by the Prophets that Christ was to abrogate the old Law and the carnall vocation and succession thereof and that he was to ordayne another more excellent and spirituall the which he effected indeed Wherefore seing that now the Apostles had another farre more excellent vocation instituted by Christ there was no reason they should aske any vocation from Moyses But we read no where that the vocation ordained by Christ was to be abrogated by any other whosoeuer but contrarywise the holy Scriptures do plainely teach that the vocation ordained by Christ should endure till the end of Matt. 28. v. vlt. Ephes 4. v. 2. 13. the world wherefore our Aduersaries can proue nothing by this argument vnlesse they will bring in and establish another Messias and a new Law-maker who hath authority to abrogate and change the law and vocation of Christ which is the blasphemy of both Turkes and Iewes FINIS OF THE GROVND OF FAITH The second Part of the second Controuersy CHAP. I. Whether the Church be the foundation and ground of our faith IF the pertinacy of our Aduersaries were not so great it were an easy matter to define this question out of those few wordes of the Apostle affirming that the Churh is the Pillar and Ground of truth for seing that our faith relieth vpon truth that is to say vpon the most true word of God and that 1. ad Tim. 3. v. 15. the Church is the Pillar and Ground of this truth it must needes follow that the Church is the Pillar and Ground of our faith as afterward we will declare more at large But because our Aduersaries goe about to obscure this great and renowned prayse of our Church we will treat of this matter more exactly especially Cap. 13. seq §. 16. because this is a question of great importance seing that theron dependeth our whole faith For euery thing relyeth and dependeth of his foundation Moreouer heereby is declared the great excellency and authority of the Church Hence also other opinioÌ„s of our faith are to be proued which our Aduersaries deny their errors confuted and they themselues very easily conuinced And that the true state of this Controuersie may the better be vnderstood three thinges are to noted 2. The first is that euery science and doctrine hath her grounds principles out of which all other thinges are deduced proued and do depend wherefore we must heere diligently examine and search out the true principles of our faith least otherwise our faith become doubtfull and vncertaine 3. The second is that there are two principles of our faith the one that God is true and the Author of truth the other that these thinges which we belieue are spoken and reuealed vnto vs by God There is lesse difficulty of the former principle For all who conâ—eâ—â—e that there is a God may easily know euen by natural reason that he is true or rather the very Truth it selfe And seeing that he is the chiefest good he can deceiue no body and seing that he is Wisdome it selfe he Ad Heb. 6. v. 18. cannot be deceyued Hereupon the Apostle taketh this as a principle manifestly knowne by it selfe It is impossible for God to lye 4. But the doubts and difficulties which we coÌ„câ—yue concerning matters of faith do especially arise of the secoÌ„d principle to wit because we know not certainly that such things as we belieue are reuealed by God for hence ariseth the whole coÌ„trouersy with Iewes Turkes Heretikes For all do coÌ„fesse that God is true but the Turkes say that their AlcoraÌ„ was reuealed vnto theÌ„ by God the Iewes their Talmud the Anabaptists their bible corrupted maymed by them the Anti-trinitarians their blasphemies vttered against the Blessed Trinity the Lutherans their opinions the Caluinists theirs and the Catholikes theirs And hence it is that we need greatly some sure foundation principle rule and meanes whereby we may know certainly which is the doctrine indeed reuealed by God and which is not otherwise our fayth will alwayes remayne doubtfull and vncertayne 5. The third is that God is accustomed three wayes to assure his Church of this his reuelation The first way is when God himselfe appeareth froÌ„ heauen and speaketh to his Church for so in times past he spake vnto all the children of Israel when he gaue them the tables of Exod. 20. v. 22. his Law in the mount Sinay 6. The second is when God speaketh to one alone from heauen and he sendeth him to the Church that he may reueale vnto the whole Church such things as God hath spoken vnto him So in tymes past in the old Testament God spake by Exod. 24. v. 2. 3. Ad Gal. 2. v. 12. himselfe to Moyses and Moyses reuealed the same things to the people And in the new Testament Christ in this manner reuealed his Ghosptell to S. Paul which he afterward reuealed vnto others But these two wayes are extraordinary and are ceased as all do coÌ„fesse excepting only a few Anabaptists and Swenkfeldians whose madnesse and folly all men disproue 7. The third way is ordinary which alwayes remaineth in the Church and whereof the whole controuersy is For almost all Lutherans the purer sort of Caluinists will haue the sole Scripture to be the foundation and rule wherby we may certainly know the true reuelation of Cal. l 1. Iustit c. 7. sect 1. 2. God from the false But Caluâ—n himselfe at the first blush seemeth to attribute this to the sole Scripture and very coÌ„tumeliously inueygheth against Catholikes who deny it whome therfore he calleth brawling and sacrilegious persons yet
age afterward she hath done the same For since the sixt hundred yeare all these Nations were conuerted to the faith of Baron Tom. 9. 10. 11. 12. Magdeb Cenâ— 7. 8. 9. 10. 11. 12. 13. vbiq cap. â— Christ by the children of the Roman Church the Germanes the Francones Bauarians VVandalls Bulgarians Sclâ—uonians Polonians Danes Morauians Hungarians Nâ—râ—egians Frisones Normans Sueuians Visigothes Lituanians as not only Catholike writers do testify which Baronius alleadgeth but euen our Aduersaries also in their Ecclesiasticall histories And in this our age how many haue byn conuerted from Idolatry to the faith of Christ in the East and VVest Indies by the preachers of the Roman Church only none is ignorant 11. This office of the Church in tymes past Tertullian obserued VVhat shall I Tertull. de praesc aduers Haeret. 42. speake of the preaching and administration of the word of God seing that this office and busines belongeth not vnto them he speaketh of heretikes who do not conuert Infidells but ouerthrowe and peruert Christians 12. And S. Augustine for the same cause S. Aug. Tom. 8. l. 13. cont â—austum Manich. c. 12. Ierem. 7. v. 11. saith that Heretikes are compared to a Partridge by the Prophet Ieremy where it is said That a Partridge nourisheth and gathereth togeather those which she hath not brought forth For S Augustine affirmeth that Heretikes go about to seduce and deceyue Christians whom they see borne againe to God by the Ghospell of Christ 13. The third reason The proper office of the Church is to preuaile against all persecutors The gates of hell saith our Matt. 16. v. 18. S. Hilar. l. 7. de Trinit circa principiâ—m Lord shall not preuaile against my Church Hereupon saith Hilary This is the propertie of the Church that she then preuâ—ileth most when she is persecuted then she is vnderstood when she is reprehended then she getteth the victory when she is as it were forsaken But the Roman Church hath susteyned hitherto many persecutions contradictions assaults and false slaunders but she hath euer gotten the victory both of the Gentills Heretikes bad ChristiaÌ„s persecuting the Church of God as all Ecclesiasticall histories experience also doth testify For euen to this day for the space of almost a thousand and six hundred yeares she is still constant immoueable and inuincible in despite of all her Aduersaries 14. Our Aduersaries indeed in diuers bookes published against the Pope of Rome heape vp togeather many in diuers ages who haue opposed themselues against him but they can find none who haue at any time quite ouerthrowne the Roman Church VVe know very well that wicked men are neuer wanting who vehemently oppose themselues against Balâ—us Magdeb. Centur. the deuout seruants of God but at the last they are all ouercome by the Church and they shall neuer get the victory against her For Christ did not say that the gates of hell should not oppugne his Church but that they should neuer preuaile against her 15. Finally looke how many oppugners and perlecutors of the Roman Matt. 16. v. 18. Church our Aduersaries heape togeather so many famous monumeÌ„ts vnawares do they erect by which the triumphes of the Roman Church are commended to posterity against their wills But there cannot be a famous victory vnlesse some conflict went before so we see truly fullfilled in the Church of Rome that which loÌ„g before was foretold by the Prophet Dauid in the person of the true Church of God They haue often oppugned me euen from any youth but they could not preuaile the which is Psal 128. vel tuxta Heb. 129. v. 2. better expressed in the Hebrew text as may be seene in the Latin Edition 16. This continuall victory of the Romane Church against her enemies S. Paul foretold very clearly when he wrote in this manner to the same Church the God of peace wil crush SataÌ„ vnder your feete quickly Rom. vlt. v. 20. S. Hier. in Apol. aduers Ruffin S. Cypr. Epist 55. ad Cornel seul 1. Epist 3. To this very place appertaineth that which S. Hierome writeth to wit that the Roman faith being confirmed by the althority of S. Paul cannot be changed albeit an Angell should teach the contrary to that which was once preached And before him S. Cyprian when he sayth that the Romans are those vnto whom falshood or infidelity can haue noe accesse 17. The fourth reason The office of the true Church to is keepe and preserue alwayes fayth sound and without any stayne of heresy which then she performeth when she discouereth and condemneth all hereticall and erroneous opinions and when she explicateth and declareth all doubtfull and obscure points of fayth Moreouer she commaundeth obstinate and wilfull persones to hold their peace Finally she ceÌ„sureth all erroneous and daungerous books lest Catholikes be indomaged therby eyther in fayth or in good manners All these things the Roman Church and no other as appeareth by all historiographers hath alwayes euer since the Apostles tyme performed yea there are many heresies the which euen our Aduersaries doe condemne which were in tymes past not by any generall Councell but only by the Church of Rome suppressed as that of the Pelagians Donatists Priscillianistes c. 18. The fifth reason The office of S. Ambr in orat de obitufratris Satyri Victor l. 1. 2. de Vandal persecut the true Church is by her name coÌ„munion to distinguish true Catholikes from false and counterfaite but by the name and Communion of the Roman Church Catholikes were alwayes distinguished from heretikes He asked the Bishop sayth S. Ambrose speaking of his brother whether he agreed with the Catholike Bishops that is to say with the Roman Church So also S. Ambrose and S. Victor S. Greg. Turon l. 1. de glor Mart. c. 25. 79. 80. Vide CoÌ„cil 3. Tolet. in princ Baron Tom. â— an 584. n. 35. in fine Euthin 2. pan tit 21. Vticensis who liued in S. Augustines tyme do testify that the Arians were wont to call Catholikes Romans or Romanists the same writeth S. Gregory Turonensis of the Arian Gothes which were in Spaine The Bishops also of Spayne being coÌ„uerted from Arianisme to the Catholike â—ayth among other things they condemned a certayne booke set forth by the Arians with this title The passage of the Romans to the Arian Church So the heretiks called Paulinians called Catholikes Romanists as Euthimius testifieth Soe finally now a dayes Catholikes are by our Aduersaries called Papists and Romanists of the Pope and Bishop of the Roman Church 19. The sixt reason the office of the true Church is to keepe and mayntaine the holy Scripture faithfully continually But our Aduersaries can assigne noe other Church as keepers of the holy Scriptures besides the Roman Church Therfore it is only the true Church of God For our Aduersaries cannot say that they receaued the holy Scripture from heauen not from
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
euery man is Christ and the head of Christ is God as the Apostle testifieth And so the woman hath three heades her Husband Christ and God but each one of them is subiect vnto another So S. Peter or the Pope of Rome is the head of the Church but vnder Christ and subiect vnto him Because Christ is the head Ephes 1. v. 22. of S. Peter and of the Byshop of Rome Moreouâ—r Christ is the head of the whole Church â—swell present as to come aswell of the old Testament as of othe new But S. Peter or his successor is only head of the Church in this world and of the new Testament only Hereupon sayd Matt. 16. v. 18. Christ vpon this rocke I will build my Church that is to say the Church of the new Testament which was then to be built 2. Yea euen by the nature of a head we way gather very well that besides Christ who is the head of all Churches aswell visible as inuisible as the Apostle saith there is also another visible head of Ephes 1. v. 22. the visible Church for otherwise it were a monster because it should be a visible body without a visible head Yt is necessary therfore that besides an inuisible head which is Christ there be also a visible heade in the visible Church to wit S. Peters successor 3. Furthermore the actions which Christ exerciseth in his Church are of two kindes some are inuisible as our vocation iustification sanctification c. and these Christ exerciseth and doth by himselfe Some other actions are visible as to preach administer Sacraments and to gouerne visibly the Church c. These Christ doth not exercise by himself alone but also by visible men which represent his person Wherfore euen as Christ should not be sayd truly to baptize any vnlesse there were sâ—me visible man who in the person of Christ should visibly baptize neyther can he be sayd truly to gouerne visibly euery particuler Church vnlesse in each of them some particuler persoÌ„ do visibly gouerne in Christs steed so also neyther should Christ be sayd truly to gouerne visibly the whole Church vnlesse there were some one who in his person migh visibly gouerne the whole Church But this person can be no other but the Byshop of Rome 4. And that which hath byn said 1. Cor. 3. v. â—1 before of the hâ—ad is also to be vnderstood of the rocke and foundation For Christ is indeed the chiefest foundation of all true belieuers but the secondary Ephes 2. â— 20. and subordinate foundation vnto Christ is also the doctrine of the Apostles and Prophets as the Apostle expressely saith to the Ephesians and Caluin also acknowledgeth it to be most true But if the doctrine Calu. ibid. l. 1. Inst cap. 7. sect 2. of all the Apostles be also the foundation of the Church why should not also S. Peters doctrine be the same For when we say that S. Peter is the foundation of the Church by S. Peter we doe vnderstand not his person only but also his doctrine preached in the Church of Rome 5. Moreouer seing that S. Iohn in his Apocalyps sayth that the Citty of God hath Apocal. 21. v. 14 twelue foundations and in them twelue names of the twelue Apostles of the lambe VVhat meruaile is it if S. Peter the first of the Apostles be called a rocke or foundation of the Citty of God 6. And heere it is to be considered that when the Apostle sayth that there is no other foundation besides Christ this word besides hath the same signification 1. Cor. v. 11. that contrary or against hath as appeareth by many other places of holy Scripture For otherwise all the Apostles are called the foundations of the Church as we haue sayd before but they are not contrary or against Christ but vnder Supra cap. 35. §. 2. Cotr. 1. Christ and subiect vnto him 7. Finally if we examine more exactely the true sense of those wordes of S. Paul to the Corinthians it will appeare manifestly 1. Contr. 3. v. 11. that our Aduersaries wrest the said wordes of the Apostle to a contrary sense and meaning For the Apostle doth not speake of the foundatioÌ„ of the whole building of the Church of Christ wherof â— Cor. 3. v. 11. only is our present CoÌ„trouersy but of the foundatioÌ„ of particuler priuate actions of euery true belieuer For S. Paul manifestly writeth that he layd that foundotion wherof he speaketh that euery one buildeth his owne proper worke vpon this foundation But there is a great difference among these foundations because heere Christ himselfe is the who made ordayned S. Peter to be a foundation I say Matt. 16. v. 18. vnto thee saith Christ to S. Peter that thou art Cephas there S. Paul is he who â—ogaâ—â—er â—aid that foundation wherof he speaketh as a wise worke mayster sayth he haue I layd the 1 Cor. 3. v. â—0 foundation Heere Christ himselfe is â—e who buildeth Vpon this rocke saith our Lord I will buyld There euery priuate man is he who buyldeth but let euery one looke saith the Apostle how he buildeth theron heere Matt. 16. v. 18. the Church is that which is built theron I will build saith our Lord my Church There the worke of euery priuate man is that which is built theron If any mans worke abide saith the Apostle that which he built 1. Cor. 3. v. 14. therupon shall receaue reward S. Paul therfore speaketh of the foundatioÌ„ of good workes which belong vnto iustice and life euerlasting wherof as we haue said Christ is the â—â— â—huius cap. only foundation We treat here of the founddation of the outward and visible gouernement of the Church and doctrine of sound faith Now S. Peter his successors were such a foundation Wherfore that which our Aduersaries alleadge out of S. Paul doth nothing concerne this our present disputation 8. The second argument S. Peter denyed Ioan. 18. v. 25. Christ thrice therfore be could not be the rocke against whome the gates of hell should neuer preuaile I answere that when S. Peter denyed Christ he was not as then the foundation of the Church For promise was made vnto him only Matth. 16. I will build c. I will giue thee c. speaking alwaies in the future tense but afterward Ioan. 21. the authority was Ioan. 21. v. 15. actually giuen which was before promised vnto him and that after that denyall of S. Peter as also after the resurrection of Christ feede my lambes saith Christ feede my sheepe 9. The third argument After that the forsayd authority was giuen Ioan. 21. S. Peter was reprehended by S. Paul Gal. 2. I answere that as witnesseth Tertullian the Tertull. l. 5. centra Maâ—ci c. 3. Tertull. de praesc aduersus Haeret. c. 23. infine Marcionists obiected this very same place against Catholikes vnto whome Tertullian answereth in
these words Indeed saith he it was a vice or fault of his conuersation and not of his preaching And he answered very well for S. Peter might peraduenture theÌ„ haue svnned but he could not erre in fayth because he knew very well that the Moysaicall Law was not necessary to saluation for the Gentills neyther did he euer teach the same to be necessary Yea when there arose any controuersy about this matter he manifestly taught that the Gentills were not obliged by it as may be seen in the Acts of the Apostles Wherfore if S. Peter offeÌ„ded in any thing it was a synne of his Act. 15. v. 10. 11 â—ell l. 1. de RoÌ„ Pont. c. vlt. infine Baron Tom. 1. an 5 52. â— seq 1 Cor. 1 v. 13. 1. Cor. 1. v. 13. conuersation and not of his preaching doctrine wherof we now only dispute albeit there are many who thinke that S. Peter did not offende at all in any respect of whom see Bellarmine and Baronius 10. The fourth argument S. Paul reprehended those that said they belonged to S. Peter I answere that those men deuided Christ from S. Peter and S. Paul and they opposed them against Christ as eqalls vnto him making them as it were so many Christs The which S. Paul declareth in these wordes Is Christ deuided Moreouer they attributed to S. Peter and S. Paul the internall and inuisible giftes of 1. Cor. 1. v. 13 the holy Ghost and the effect of the Sacrament yea and our redemption also no otherwise then they did vnto Christ Hence are those wordes of S. Paul in the same place why was Paul crucified for you or were you baptized in the name of Paul 11. But we teach that the Pope of Rome is inferior and not equall vnto Christ wherupon he is also called the Vicar of Christ as subiect vnto him and not deuided from him Moreouer we teach that the Pope doth not giue the inward and spirituall gyftes of Fayth Hope and Charity but he is only the Vicar of Christ in the doctrine of fayth and exteriour gouernement of the Church 12. The first argument The Apostle to the Corinthians and Ephesians doth recount diuers offices of the Church and 1. Cor. 1. v. 18. Eâ—bes 4. v. 11. yet he sayth nothing of S Peter I answere first that it is not necessary that the Apostle make any mention of S. Peter in euery place for it is sufficient that in some one place or other he hath euidently declared that S. Peter was a chiefe member of the Châ—rch the which he did when he said that he came to Hierusalem to see S. Peter and tarryed with him fifteene Gal. 1 v. 18. dayes 13. Furthermore in these very places he manifestly maketh mention of S. Peter For euery where he putteth the Apostles in the first place and all Christians knew well inough that S. Peter was chiefe of all the apostles according to that of S. Matthew the first Simon who was called Peter Heer upon saith S. Augustin who knoweth not that S. Peter was the chiefe of the Apostles 14. Finally the Apostle himselfe doth not indeed speake in these places of the ordinary Ecclesiasticall Hierarchy but of those extraordinary giftes which were giuen to the members of the primitiue Church For he recounteth there also the Euâ—ngelists Prophets the grace of doing cures or helpes kindes of tongues c. which are certainely extraordinary gyftes as S. Chrâ—sostome Theophilactus Oecumenius and others expounding these wordes of the Apostle haue well noted 15. The sixt argument Many of the Bishops of Rome were wicked bad men and giuen to many kindes of synnes as all euen Catholike writers do testify As therfore they haue grieuously erred in manners so they might also erre in faith and doctrine I answere that this was S. Aug. Tom. 2. Epist 165. ad Gener. ToÌ„ 7. coÌ„tr literas Petil. Donatist â—ib 2. c. 5. 6. 51. in tymes past the argument of the Donatists agaynst Catholikes wherunto S. Augustine hath often answered For there is a great difference betwixt their conuersation and doctrine because an error committed in our manner of conuersation only hurteth him which erreth but an error in doctrine is also hurtfull to many others yea euen to the whole Church of God Heâ—ce proceeded proceeded that admonition of Christ all thinges therefore whatsoeuer they shall say to you obserue yee and doe yee but according to their workes do ye not Caluin also refuteth this argumeÌ„t of our Aduersaries more at length as the foolish inuention or dreame of the Anabaptistes for he knew very well that among his Ministers there were many most wicked vngodly men Wherfore it is very strange that his followers will repeate and inculcate this argument so often 16. Our Aduersaries haue many other arguments besides these which need no confutation for they are not taken out or the word of God but all do rely and are grounded vpon lyes and meere fables forged by auncient Heretikes or Schismatikes or at the leaste by such as were no fauourits nor welwillers to the Sander l. 7. citat Baron in omnibus 12. â—oÌ„ 2. Tim. 4. v. 4. Church of Rome the which Doctor SaÌ„ders and Cardinall Baronius prosecute particulerly throughput all ages Wherfore that saying of the Apostle doth very well agree to our Aduersaries And from the truth certes they will auerse their hearing and to sables they will be conuerted 17. We will heere alledge one most certaine example of those Slaunders the Calu l. 4. Inst c. 7. sect 18. which our Aduersaries cast against the Church of Rome And that we may also omit that Caluin in few words hath no lesse then fiue manifest lyes of one only Byshop of Rome Iohn 22. as Bellarmine clearly proueth the same Caluin truly hath forged three most famous and markable lyes against the whole Church of Bellarm. l. 4. de RoÌ„ PoÌ„t cap. 14. cum agit de loan Papa Calu. lib. 4. inst c. 7. sect 27. S. Aug. Tom. 7. devnitate Eccles c. 2. 3. Rome for he saith that these are the three principle articles of that Diuinity which is taught by the Bishops and Cardinalls of Rome First that there is no God The second that all thinges which are written taught concerning Christ are lyes and sables The third that there is no lyse after this 18. But that one answere which S. Augustine gaue the Donatists slaundering wrongfully Catholikes in tymes past may suffice to confute all these reproachfull and iniurious lyes of our present Aduersaries Let vs not heare saith he what this or that man saith but what our Lord saith let vs not hâ—ere this say I thus sayest thou but thus saith our Lord and what the holy Scriptures say vnto vs concerning the Church 19. Moreouer that which in general S. Aug. Tom. 7. de vnitate Eccles c. 12. the same holy Father in another place saith against the lyes of the Donatists may now