Scripture might seeme to be called in question he was not a shamed to write that Baptisme might be giuen in any liquour and by this meanes it wil be true and lawfull Baptisme though it be giuen in milke wyne yea in Inke or any other filthy liquour Thus are our Aduersaries forced to admit these absurdityes least they might be forced to depart from that their principle of belieuing only Scripture 6. Furthermore to the end that Beza might more easily perswade the ignorant common people to admit this his strang paradox he addeth presently a very grieuous slaunder against the Catholike Doctors Let water be wanting saith Beza Beza ib. Epist 2. and yet the Baptisme of any cannot be deferred with edification nor must not be I truly would as well and as lawfully baptize in any other liquour as in water neyther are the most superstitious Deuines of any other opinion in these matters Thus far Beza But these thinges which he writeth are most false For there is no Catholike nor Scholasticall Doctor Concil Trid. sess 7. car 2. de baptismâ— who hath euer eyther thought or written so yea the playne contrary is defined by the Catholike Church as a poynt of Fayth 7. The fixt poynt of fayth is that bread and wyne is only the necessary matter of the Blessed Sacrament of the Eucharist This poynt of faith is also very necessary for the Church least so great and so excellent a Sacrament should be prophaned yet our Aduersaries will neuer be able to proue it effectually out of Scripture only For by this word Bread any kind of meate is oftentymes signifyed in Scripture of wine it is fâ—â—re more doubtfull For the Scripture maketh only mention of the Chalice and not of the liquor which was in the Chalice and Luc. 22. â— 18. Cal ibid. in sua harmonia Beza Ep. 2. cit Caluin himselfe acknowledgeth that these words of the fruit of the vyne were spoken before the institution of this Sacrament 8. The which when Beza easily preceaued heere also be went about to bring in another error least indeed he should be fored to forsake his former principle of belieuing only Scripture For he was not afraid to write that he erred nothing from the institution of Christ who in the consecration of the Euchâ—rist should vse insteed of the bread appointed for that purpose any other vsuall meate and insteed of the wyne any other ordinary kind of drinke and by this meanes one may consecrate the Eucharist eyther in cheese flesh fish or egges as also in milke water beere or vinager or any other liquor which hitherto was neuer heard of in Gods Church And yet for all this Beza is not ashamed to attribute this most absurd error of his to all the Scholasticall Doctors For of both these errors he treateth in the words before alledged because when he sayth the Scholasticall Doctors were of no other opinion he speaketh as well coÌ„cerning the matter of the Eucharist as of the matter of Baptisme After this manner our Aduersaries do force so many and so great errors out of that their principle of belieuing only Scriptures wherof more might be alledged which for breuities sake we omit 9. But there is one thing I cannot let passe because therby we clearly conuince that the Traditions of the Church do not only contayne vn written points of fayth but that which is more euen in our Aduersaries iudgment they change and abolish such things as are expresly commaunded in Scriptures for euen in the Table of the Law of God which is sayd to be written by Gods owne hand in many and manyfest words the keeping of Exod. â—4 v. 1. Exod 20. v. 8 9. 10. 11. the Sabboth day is comaunded the which notwithstanding now all except a few Anabaptists do confesse to be abrogated by Ecclesiasticall Traditions only without any expresse testimony of Scripture The Anabaptists I say being also deceiued by that coÌ„mon principle of our Aduersaries of belieuing only Scriptures they go about to bring the obseruation of the Sabboth day into vâ—e and custome agayne and for this Viâ—e Prateolum V. Sabatharij cause they are called Sabatharians but not so much the Heresy as the madnesse of these men is condemned of all and namely of Luther in his booke against the Sabbatharians in the seauenth Tome CHAP. V. Wherin it is proued that there are Traditions by the testimonies of the holy Fathers THE third argument wherby we proue that all the points of our fayth are not set downe in writing by the Apostles is the authority Coâ—cius Tom. 1. l. â— Artic. vâ—timo Bellarm. Tom. 1. l. 4â— de verbo Dei c. 7. of the auncâ—eÌ„t Fathers who affirme and teach this in many places The which places of the holy Fathers as well the Greekes as the Latins â—odocus Coâ—cius hath very diligently gathered togeather in his booke intâ—tuled Thesâ—urus Catholicus and before him Bellarmine did the same But least we be longer then the order of Epitomes doth permit especially in a thing so manyfest it shall suffice vs to alledg one chiefe Doctor of the Greeke and another of the Latin Church 2. Among the Grecians S. Chrysostome is the most famous who doth not only affirme it but also manifestly proueth it out of holy Scripture For when he expoundeth those words of the later Epistle 2. Thes â— 2. v. 14. to the Thessalonians Therefore brethren stand and hold the Traditions which you haue learned whether it be by word or by our Epistle he writeth thus Hence it appeareth sayth S. Chrysostome that he did not deliâ—â—r all things vnto them by his Epistle but many things also without his letters but as well these as those other worthily deserue S. Chrys Hom. 4. in 2. ad Thes to be belieued therfore â—e esteeme the Tradition also of the Church to be worthy oâ— credit It is a Tradition seeke no further Thus S. Chrysostome But it is most certayne that the Calu. l. 4. Instit c. 14. sect vlt. S. Aug. Tom. 7. de baâ—t contra Donat. l. 2. cap 7. Apostle and consequently S. Chrysostome also who expouÌ„deth him doth not only speake of ceremonies and customes but also of poynts of Fayth 3. S. Augustine whom Calâ—in acknowledgeth to be the best and most â—aythfull witnesse of antiquity writeth in this manner Many things are not to be sound in the Apostles writings nor in the ensewing Councells and yet notwithstaÌ„ding because they are generally kept through out the whole Catholike Church they are iuged to haue byn deliuered and commended by none but by them Thus S. Augustine Neyther can it be sayd that S. Augustine speaketh of ceremonies and not of poynts of fayth For in that place he proueth against the Donatists that those which were baptized in the accustomed forme and matter by heretikes were not to be baptized againe but none vnlesse he be an Anabaptist will deny that this is a point of fayth CHAP.
or marrow not in the leauâ—s of the words but in the sappeâ—pâ—th or roote os reason And a little after otherwise Matt. 4. v. 6. euen the Diuell himselfe speaketh Scriptures and all heresies according to Ezechiel make vnto themselues pillowes which they may lay vnder the elbow oâ— euery age Ezec. 13. v. 18. 2. By that which hath byn sayd answere may be made to our Aduersaries when they obiect against vs that we affirme the Scripture to be imperfect obscure like a nose of wax which a man may writh which way he will and lastly the origen and spring in a manner of all heresies for we affirme this of the naked and dead letter alone destitute of the true sense or rather of the letter to which the Heretikes adde their owne peruerse sense and meaning neyther haue our Aduersaries any cause to wonder at this seeing S. Paul himselfe saith of the bare letter alone that it killeth and bringeth eternall death 1. Cor. â— v. 6. 7. 9. and damnation But neuer any Catholike did euer attribute any such thing to the liuing letter which hath conioyned with it the true and natiue sense and which alone is truly and properly the word of God CHAP. IIII. How we are to seeke out the true sense and meaning of the holy Scripture THERE is great contentioÌ„ beweene vs and our Aduersaries about the meanes how to finde out the true and naturall interpretation of the letter a thing so necessary to eternall saluation They teach diuers thinges concerning this matter but deliuer nothing that is certayne One assigneth more rules to this purpose another fewer but when they haue sayd all they confesse at last that there was neuer any which hath not at sometyme erred in seeking out the true interpretation of holy Scripture For they gyue not their assent either to the ancient Fathers or to their owne Maisters in all thinges they teach or write nay they cannot assigne any one whom they acknowledge not to haue erred sometyme nor dare affirme to be free from error seeing as they say Euery man is a lyar and so at last all Rom. 3. v. 4. thinges are left by them doubtfull and vncertayne 2. But the Catholikes do proceed after another manner who teach that the certayne vndoubted sense of the Letter is not to be taken from the iudgment of any particuler man but from the vniforme consâ—nt of the ancient Fathers and especially from the iudgment and interpretation of the Catholike Church to whome it appertayneth to iudge of the sense and meaning of the holy Scriptures as the holy and Oecumenicall Councell of TreÌ„t teacheth very well for there is no doubt Concil Trident. sess 4. but that it is more safe to follow such an interpreter as cannot erre then such a one as erreth somtymes or at leastwise may erre but the Church cannot erre in her iudgment seeing that Christ and the â—oly Ghost remayne with her to teach Matt. 28. c vlt. Ioan. 14 v. 16. â—oan 16. v. 13. â—er all truth wherof more herafter when we shall come to treat of the Church 3. It shall suffice to obserue and â—ote here that according to the doctrine of our Aduersaries nothing either solide or certayne is contayned in the holy Scriâ—ture for wheras all dependeth of the â—rue sense of the Letter and with them â—here is no certayne or sure meanes by which to finde out this sense it followeth â—hat they call all into doubt which is in â—he Scripture wherby who seeth not how much they iniure them But contrariâ—yse according to the Catholike doctrine all thinges are euident and cerâ—ayne which are contayned in the holy Scriptures appertayning eyther to faith or good manners the Catholikes hauing euer a certayne and faithful Interpreter to wit the Catholike Church And surely whosoeuer reiecteth the sense which the Church giueth and in place therof substituteth another altogeather repugnant to it doth all one with him who reiecting the holy Scripture should in place therof bring in a new Scripture of his owne forging the sense of the Scripture being no lesse a part of the word of God then the letter which in these few wordes Tertullian confirmeth out of the tradition of the auncient Church The sense adulterated or falsified is no lesse repugnant Tertul. de prâ—sc c. 17. to the truth then the letter or stile corrupted 4. And to conclude it may be inferred that saluation is to be found in the Roman Church only and none at all out Marc. vlt. vers 16. â—om 3. v. 1â— Heb. â—â— v. 9. of it which I proue thus Both the Scripture testifyeth all meÌ„ confesse that diuine fayth is necessary to saluation but such as forsake the RomaÌ„ Church cannot haue diuine faith which wholy relieth vpon the word of God only but meerly humane seing their fayth is founded not in the word of God interpreted by the Church which cannot errâ— but in the word and interpretation of Luther Caluin or some other priuate man who as they themselues graunt may erre and be deceiued such an humane fayth then so doubtfull and vncertayne and only warranted by mans authority cannot iustify or bring a man to eternall saluation CHAP. V. How we may know which is the true letter of the holy Scripture ALL such as forsake the Roman Church and make little account of her authority are not only doubtfull vncertayne which is the true sense of the Scripture but they can haue no assurance at all eyther of the whole or of any part of the letter therof For whilst they goe about to call in question and make doubtfull certayne bookes only of the old Testament before they are aware they take away all authority from all other bookes both of the old and new Testament For whereas there is but one certaine and vndoubted Canon of these bookes to wit that which is receaued and approued by the iudgment of the Catholike Church which cannot erre our Aduersaries reiecting this Canon make all the books doubtfull conteined therin for no certayne testimony can be had of these bookes but eyther by this Canon only or by the auncieÌ„t tradition of the Church but they neyther admit this Canon nor wil stand to this vnwritten TraditioÌ„ or acknowledge it for the true word of God 2. Now as for the Canons lately set out by themselues no man can safely belieue them seeing they neyther agree one with another nor with the auncient Canons of the Church nor are any where found in the writteÌ„ word of God which as they teach is only to be belieued neyther can they bring any thing eyther concerning the Canon of the Hebrewes or any other auncient Canon which they haue not taken from the writings of the auncient Fathers whose authority without the expresse written word of God they will haue to be in no wise sufficient to engender fayth so as euen by the iudgment of our Aduersaries none of all these
with the word of God in generall the which they should not doe for ther are three sorts of the word of God to wit that which is belieued preached and written The belieued word is in the hart of the Church that which is preached is in her mouth and that which is written is in her bookes Of the belieued and preached Word the Apostle sayth the word is in thy mouth and in thy hart this is the word of fayth which we preach We Rom. 20. v. 8. confesse that in the belieued and preached word the Church is founded because by the same it is ingendred nourished Rom. 10. v. 10. Ibid v. 14. and gouerned and that vnto this word it is subiect and obedient as vnto the Words of her spouse For indeed this kind of word is necessary for the Church For with our hart sayth the Apostle we belieue vnto Iustice but with the mouth confession is made to saluation And againe How shall they heare without a preacher 2. But the nature of the written word is farre different for this is neyther altogeather necessary for the Church seeing that the Church was without it more then two thousand yeares neyther can the written word be profitable to the Church vnlesse it be also rightly preached and belieued For what doth it profit a man to haue the Bible vnlesse he rightly belieue and vnderstand it 3. But the Scripture whereof we now dispute doth only conteyne the written word but the belieued and preached word is conteined in the visible Church as the necessary and essentiall parts therof seing the one is as it were the life in the hart of the Church the other as it were the speach in her mouth neither can they euer be separated from her according to that saying and promise of God The words which I haue put in thy mouth shall not Isa 59. v. vlt. depart from thy mouth nor from the mouth of thy seede nor from the mouth of thy seedes seede from henceforth for euermore 4. Wherefore this argument doth proue the quite coÌ„trary for seeing that the written word receiueth it profit and authority from the rightly belieued and preached word which are the partes of the Church it is necessary that the written word receiue that authority and vtility from the Church as that wherin only the word rightly preached and belieued is to be found 5. The second argument If the Church should teach any thing contrary to the Scriptures we were not to belieue the Church Therefore the Scripture doth not receiue that authority from the Church but rather the Church from the Scripture I answere that in the same maÌ„ner it may be said that if the Scripture should conteine any thing against truth we should not also belieue it if the holy Ghost should vtter and speake any lye we should not belieue him But thâ—se conditions are indeed impossible and blasphemous against God wherefore they are not only to be admitted but not euen to be proposed of Christians For it is impossible that the Church should teach any thing contrary to the Scriptures for then the holy Ghost should lye because he should teach one thing by the Church and the contrary by the Scriptures 6. The third argument if the Scripture receiue that authority from the Church then the Church should be aboue the Scripture which seemeth to be very absurd I answere That the Church is aboue the Scriptures may be vnderstood two wayes First because the Church exceedeth the Scripture in dignity and excellency and in this sense without all doubt the Church is about the Scripture for the Scripture is made for the Church and not contrary wise All things sayth the Apostles 1. Cor. 4. v. 51. are done for you Christ dyed for the Church and not for the Scriptures the Church belieueth hopeth loueth and prayseth God but the Scripture doth none of these The Church shall reigne and liue euerlastingly with Christ in heauen the Scripture shall perish after the day of Iudgement Lastly the Church conteineth in it the word of God rightly belieued preached and the Holy Ghost it selfe all which do farre exceede the written word in excellency and dignity 7. Secondly it may be vnderstood that the Church is aboue the Scripture so as she may change the Scripture or of Scripture make no Scripture or lastly she may teach some what contrary to Scripture or depart from the true sense of Scripture In which sense the Sectaries of this tyme say that we affirme the Church to be aboue the Scripture And thus it is false that the Church is aboue the Scripture but neyther is there any Catholike which in this sense will affirme that the Bellar. l. 3. de verbo Dei c. vlt. in resp ad 14. argum Church is aboue the Scripture as Bellarmine truly affirmeth For if the Church were in this sense aboue the Scripture the Church should erre and be opposite vnto her â—elfe because in that the Church hath once approued the Scripture she cannot any more reiect and disproue it vnlesse she contradict her selfe which is impossible 8. The fourth argument The holy Scripture receiueth her authority immediatly from God himselfe because he is the Author of the Scripture therefore it doth not receiue it authority from the Church I answere there be two kinds of certaynties the one of the thing in it owne Nature the other in respect of vs so also there are two kinds of authorityes the one of the thing considered in it selfe and this hath the Scripture from her principall Author to wit God himselfe the other is in respect of vs and this it hath from the Church as we haue Cap 13. praeced §. 17. 19. proued before out of Caluin and Beza For we know not otherwise that God is the Author of the Scripture with any certainty of fayth but by the testimony of the Church 9. And that which we haue sayd of the Scripture may also be euidently seene in Christ our Lord who is aboue the Scripture For Christ was forced to proue his authority by miracles that it might the better be knowen and allowed of men For otherwise the Iewes had not beene bound to haue admitted his authority Ioan. 15. v. 14. S. Aug. Tom. 9. Tract 91. in Ioan. Hereupon saith Christ speaking vnto his disciples of the Iewes If I had not done among them workes that no other man hath done they should not haue sinned that is to say of Infidelity not belieuing in Christ aâ— S. Augustine very well expoundeth And in another place speaking vnto the Iewes Ioan. 10. v. 17. he sayth If I doe not the workes of my Father belieue me not 10. But if the authority of Christ which was most exellent in it selfe and immediatly from God stood in need of those meanes wherby it might become knowne vnto vs to the end it might oblige vs to belieue it much more the authority of the Scripture will stand in need
of it albeit it be immediatly from God to the end it be made manyfest vnto vs. For otherwise we should not be obliged by the authority therof But this is not done now by miracles nor by the immediate or extraordinary reuelation of God Therfore it resteth that we say it is done by the ordinary mediate reuelation of God that is to say by the Church or rather by the holy Ghost which speaketh vnto vs by the Church CHAP. IX That the Church is the Iudge of all Controuersies in matters of Faith SEING that there arise daily so many disputations and Controuersyes of matters of faith none can deny but that there must necessarily be some Iudge appointed who must define end and determine such Controuersyes for otherwise there will neuer be an end of such matters But it is a great difficulty who must be this Iudge The Sectaries of this tyme almost all refuse the Iudgment of the Church For they see very well that if they admit her as iudge all their errors wil be quite ouerthrowne Wherfore some of them affirme that the sole Scripture must be the Iudge of all Controuersies and this was the first doctrine of our Aduersaries to wit Luther Zuinglius 2. But our later Aduersaries when they consider that it is an absurd thing to make the Scripture being a thing Cap. 18. Controu 1. without life the Iudge as we haue declared before they fly vnto their priuate spirit the which they will haue the iudge of all Controuersies But least they may seeme to attribute too much vnto themselues they endeauour to colour their priuate spirit with the famous title or name of the holy Ghost affirming the holy Ghost to be the only iudge of all Controuersyes 3. Wherfore there are three thinges heere to be proued First that the Scripture cannot be Iudge Secondly that neyther the priuate spirit can be it Thirdly that the Catholike Church is the only and most true Iudge of all Controuersies 4. As concerning the first wheras our AduÌ„ersaries euery where teach that nothing is to be belieued which is not expressely to be found in holy Scripture it is a strange thing that they would perswade men that the Scripture is the Iudge of all Controuersies wheras we read no such thing in any place of holy Scripture 5. Yea euen in these testimony is only attributed to the Scriptures and not Iudgment Search the Scriptures saith Christ Ioan. 5. v. 19. and the same are they that giue testimony of me And hence it is that the law of God is often called in Scripture in the Hebrew phrase Eda or Eduth or Tenda that is to say Psalm 118. a Testimony yea euen in one Psalme it is called aboue twenty tymes by that name 6. Moreouer in the Prophet Isay in the same place falsely cited by our Aduersaries that they may proue therby the Scripture to be the iudge of Controuersies it is called a witnesse or a testimony and not a Iudge nay rather to the Isa 8. v. 20. Law saith the Prophet and to the testimony 7. Furthermore one thing is more absurd that in matters of such moment to appoint such a deafe and dumme iudge and who may also be corrupted for both parties and whose sentence eytâ—er party vseth indifferently But it is manifest that the Scripture is such a iudge for it can neyther speake nor heare and so in like manner do all Heretickes ancient and moderne also vse the Scriptures Lastly almost all our Aduersaries do see how absurd these things are and therfore they fly vnto their owne priuate spirit the which they call the holy Ghost Wherfore let vs come now to the second point 8. As concerning therfore this priuate spirit first there is none who doubteth but that the holy Ghost is the chiefe Iudge of all Controuersyes But the question is where this holy Spirit is to be found and in whome it remayneth 9. Moreouer it is certaine that the holy Ghost doth not remayne or is to be found in any booke least peraduenture our Aduersaries should send vs to their Bibles but in the hartes of the belieuers Now we aske whether this holy Ghost which is the Iudge of all be in the hart of euery belieuer or rather in the hart of the whole Catholike Church If they say in the hart of the Catholike Church we haue our desire if they say in the hart of euery priuate man it will follow that no priuate person can erre in his owne iudgment seeing that the holy Ghost cannot erre in his iudgment Heâ—re truly we seeke for that Iudge which caÌ„not erre 10. Furthermore euery priuate man shall be come the Iudge of the whole Church if euery such priuate person haue this spirit which is the Iudge of the whole Church whereupon there will ensue a great confusion in the Church of God 11. Besides that if euery belieuer be the Iudge theÌ„ our Aduersaries must needs admit the auncient Fathers as Iudges of all Controuersies the which they will neuer do for they dare not deny but that the auncient Fathers were true belieuers why therfore do they attribute vnto themselues that which they so vâ—hemently deny to all the auncient Fathers 21. Moreouer if euery belieuer cannot erre in his iudgment much lesse can a great many such erre and least of all can the Church of all belieuers erre Wherefore whatsoeuer our Aduersaries say they wil be forced to confesse and graunt that the holy Ghost is the Iudge as he remaineth in the whole Church speaking and iudging by the mouth therof and in this manner euen out of our Aduersaries doctrine we gather by a necessary consequence our opinion 13. Lastly that which they affirme that the priuate spirit of euery particuler person is Iudge is therby declared to be false that they themselues acknowledge that there is no priuate man which at some tymes cannot erre in his indgment but heere we inquire for a Iudge which cannot erre For otherwise in matters of such moment and of which our eternall saluation dependeth we should dangerously be forced to haue recourse to an erroneous Iudge whose iudgement is variable vncertaine deceitfull and oftentymes manifestly false 14. But now as concerning the third point that the Church is the iudge of all Controuersies we proue by these arguments First the Church hath all the properties of a fit iudge for first she hath an exact knowledge the holy Ghost shall teach you saith Christ all truth 15. Secondly the Church cannot be corrupted by any giftes or praiers For she is as the Apostle witnesseth the pillar and ground of truth 16. Thirdly the Church heareth 2. Tim. 3. v. 15. speaketh giueth her iudgment and examineth the testimonies of Scriptures and Fathers as experience it selfe teacheth vs. 17. Fourthly we are bound to stand to the iudgement of the Church VVho will not heare the Church saith our Lord let Matt. 18. v. 17. him be vnto thee as an â—eathen and
publican 18. Fiftly the Church hath power and authority to punish VVhat will you 1. Cor. 4. v. vlt. 2. Cor. vlt. v. 2. 2. Cor. vlt. v 10. sayth the Apostle that I come vnto you with a rodde or in charity and with the spirit of mildnesse And in another place If I come againe I will not spare And againe that being present I may not deale hardly according to the power which our Lord hath giuen me vnto edification and not vnto destruction 19. Sixtly the Church absolueth byndeth and retayneth sinnes excommunicateth Matth. 18. v. 19. Ioan. 20. v. 23. as the holy Scriptures doe expresly testify and our Aduersaries doe also confesse all which actes belong vnto Iudges but the Scripture doth none of them 20. The second argument The holy Scripture expresly affirmeth that the Church doth sometymes iudge I indeed absent in body but present in spirit haue 1. Cor. 5. v. 34. 5. already iudged as present him that hath so done in the name of our Lord Iesus Christ you being gathered togeather and my spirit with the vertue of our Lord Iesus Christ to deliuer such an one to Sathan And a little after Do not you iudge of them that are within where the Apostle â— Cor. 5. v. 12. plainly saith that the Pastours of the Church iudge those which are in the Church 21. The third argument is taken from the common practice of the Church aswell in the old as in the new Num. 11. â— 16. 17. 25. Deut. 17. â— 8. â—eq 2. Par. 19. v. â—0 11. Testament For in the old Testament the chiefe iudgement of all causes was ordeined by God himselfe first in the booke of Numbers and afterward it was confirmed in Deuteronomy in which Iudgment the priestes did sit as Iudges and the chiefe Iudge who did giue his sentence for in all thinges which were doubtfull by the expresse commaundement of God the common people were sent to this Iudgment of the Church and not only to the holy Scriptures or to the priuate spirit of any 22. Moreouer till the comming of Christ this manner of iudging continued in the old Law For of it Christ himselfe sayd Vpon the chaire of Moyses haue sitten the sâ—ribes and the Pharisies All thinges therfore whatsoeuer they shall say to you obserue yâ—e and doe yee this Councell or Iudgment in the yeares following by corâ—upting the Greeke word the Iewes called Sanhedrin Matt. 2. v. 2. 3. as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say an assembly or Councell 13. In like manner in the new Testament when there arose that controuersy about the obseruation of the legaâ—l ceremonies or customes the Apostles did not Act. 15. v. 28. send their disciples to the holy Scriptures only or to the priuate spirit of any but they assembled themselues togeather and defined what was to be belieued It seemed good say they to the holy Ghost and vs. For Act. 15. v. vlt. Act. 16. v. 4. the holy â—host is as it were the soule of the Church And this Decree of the Apostles S. Paul and S. Barnabas did diuulge and promulgate euery where as appeareth by the same Chapter and the next following where these determinations of the Apostles are called Decrees or according Act. 21. v. 25. to the Greek Phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to sâ—y things already iudged wherupon Act. 21. vers 25. the Apostles doe say that iudging and decreeing they had written this 24. In the same manner in the next ages the Arians the MacedoniaÌ„s the Nestorians Eutichians and other old Heretikes were iudged condemned by the Catholike Church in the generall Councells holden at Nice Constantinople Calcedon and others 25. Lastly our Aduersaries in their Consistories and Assemblies doe vsurpe vnto themselues the authority of iudges neither doe they referre the iudgment to the Scriptures alone or to the priuate spirit of any 26. Yea Caluin conuinced by these reasons confesseth that the writinges of euery priuate person must be submitted to the iudgmeÌ„t of the Church Where he also concludeth thus Neither therefore sayth he do we condemne or diminish the authority of the Church neyther do we giue liberty â—o euery froward Calu. in Antid contra Conâ—il Trid. sess 1. in fine fellow to do what he list I would to God they would shew vs such a Church as the holy Scripture doth paint or describe vnto vs we would easily agree about the honour thereof Thus he But we will shew in the ensuing Chapters such a Church as the Scripture describeth I wish also we may agree concerning the honour and authority thereof 27. There are two principall argumentâ— of our Aduersaries the first is that the holy Ghost is not tyed vnto men but â—udgeth freely in whatsoeuer it pleaseth him therefore he is not tyed vnto the Church But the same argument would proue that there is no certainty in the holy Scriptures For they who wrote the Scriptures were men vnto whome according to our Aduersaries opinion the holy Ghost was not tyed I answere therfore that the holy Ghost is not absolutly bound or tyed vnto men but he is tyed to his owne promise as also to the words and promises of Christ For neither the holy Ghost nor Christ himselfe can deceiue vs in not performing their promises because as the Apostle Tit. 1. v. 2. sayth God cannot lie But God hath promised that he wil be with his Church not only one or two dayes or one yeare but euen till the end of the world He promised that he would giue the holy Ghost to remayne Math. vit v. vlt. and stay with vs not for one or two yeares only but euerlastingly It is needfull therfore that he performe and stand to his promises 28. The second argument If those things which we haue said of the Church as Iudge were true it would also follow that the Church is Iudge of the holy Scripture and consequently of the word of God in generall I answere that the word of God in generall cannot be called in question or doubted of by any which professeth Christ For the diuine faith cannot be without some word of God but where there is noe controuersy there is no neede of any Iudge But if of any one part of the word of God whether it be written or not written there arise any controuersy as for example of the true sense of the written word without doubt we must recurre vnto the iudgement of the Church for it belongeth vnto her to iudge of the truesense of the holy Scripture and of the exposition thereof which is the chiefer Ioan. 14. v. 16. part of the written word as also of any doubtfull letter of the holy Scripture for seeing that in times past there haue beene many controuersyes of diuers books of holy Scripture and of the particuler Chapters and parts thereof as also of the true sense of the letter and other
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
diuers mysteries which lye hidden in the Hebrew text and cannot sufficiently be explicated in Latin wordes may be the better vnderstood And lastly that we may the more fully attayne vnto the force and Emphasis of that holy tongue 3. But as for the Hebrew text now extant we do not acknowledge it to be of so great either authority or perspicuity as our Aduersaries pretend and we further deny that the vulgar EditioÌ„ wherinsoeuer it differeth from it is to be corrected by it and that for two reasons The first is for that the Hebrew text though neuer so incorrupt further then it is approued by the authority of the Church is much more doubtfull and vncertayne then the Latin The other reason is for that the Hebrew text which is now in vse is in maâ—y places corrupted and depraued in which the vulgar Edition is entire and vncorrupted Both these reasons shâ—lbe confirmed in the ensuing Chapters which the learned Reader may see in the Latin edition from the seauenth Chapter to the 14. all which I haue omitted to put into English because I intend to help the lesse learned who are not so capable of that so profouÌ„d and learned a discourse CHAP. VII Of our Aduersaries new Translation of the Bible THE Catholike Church of Christ not without good cause doth reiect and condemne our Aduersaries new Translations of the Bible and that for many reasons The first and most iust reason is because such their translations are replenished with errors which haue byn inuented eyther by Ieâ—â—es or Heretikes wherof see many examples in the precdent Chapters of the Latin edition but we in this Chapter will set downe three other causes or origens from whence these errors spring wherby it shall further appeare that our Aduersaries can set out no Translation which shall not be sound full of many great errors 2. The first cause is for that our Aduersaries eyther contemne or make little account of the translations and interpretations of the Fathers and imploy all their labour in finding out all the versions and interpretations and expositions of the Iewes which they highly extoll commend so as in their Commentaries vpon the old Testament you shall see them cite Thargus Rabins and such other Thalmudicall fictions but especially Rabbi Dauid Kimhi whom sometimes they call learned sometymes the most learned among the Hebrewes But of the auncient Fathers no mention at all for if there be it is for the most part eyther to taxe or manifestly to oppugne or euen to corrupt their writings 3. Now what can be more vnreasonable or absurd then to begge the true sense of the Scripture of the Iewes who 2. Cor. 3. v. 14. 1. Thess c. 2. v. 15. 16. lacke faith and who haue a veyle ouâ—r their hartes when they read the old Testament with whome God is not pleased and who are Aduersaries to all men vpon whom the Anger of God is come to the end who peruert all the oracles of the Prophets that appertayne to Christ and lastly who are the most malicious enemies of Christians And on the other side to despise the excellent Doctors of Christs Church who euen in the iudgment of our Aduersaries were indued with the Rom. 8. v. 9 Eph 4. v. 14. true faith full of the holy Ghost raâ—sâ—d by God and placed in the Church to the end we should not be carried about with euery wind of doctrine who haue dâ—fended the faith against all heâ—esies who haue sincerely instructed the faithfull people in the mysteries of the Christian faith who haue faithfully set downe to Posterity the sense and interpretation of the Scriptures which they receâ—ued froÌ„ the Apostles 4. Moreouer wheras no man can 2. Cor. 12. v. â—â— â—8 â— Pet. 1. v. 20. 21. rightly interprete the Scriptures who hath not recâ—aued from God the gift of the interpretation which is not giuen but to the members of Christ and his Church only it is apparent â—nough how much more salfe it is to follow such holy Doctors then the impious Iewes who are wrapt in the snares of the Diuell and hâ—ld 2. Tim. â— v. vâ—t Mat. 15. v. 14. captiue at his will And seeing that saying oâ— Christ is most true if the blind lead the blind they hoth fall into the ditch it cannot be but our Aduersaries blind and destitute of the light of faith and led by the bliâ—d Iewes must needes fall downe headlong and breake their neckes 5. Heerehence it is that our Aduersaries do insert into the new Translations almost all the places of Scripture corrupted by the Iewes and that they deny togeather with the Iewes many oracles of the prophets to be vnderstood of Christ and many wayes wrest euen those oracles which they caÌ„not deny to be vnderstood of Christ from that true sense in which they are cited in the new Testament by the Apostles Euangelists and Christ himselfe to prophane impious senses lately inuented by the Iewes out of their hatred to Christ 6. The second cause is that they desire nothing more then in their translations to depart from the vulgar edition the which seeing it is most sincere and correct they which almost in all thinges leane it must needes fall into many errors 7. The third cause is the malicious intention of our Aduersaries who set forth new Translations of the Scripture for no other end then by them to oppugne the Catholike doctrine and to establish and confirme their owne errors and heresies and therefore when any plain text occurreth which maketh manifestly against their erroneous doctrine they seeke to make obscure the true and proper sense by their peruerse translation but if they light vpon any place somewhat obscure which may seeme to sauour their doctrine they so depraue it by their new translation that the Scripture it selfe may seeme to confirme what they falsely teach and so by this meanes they must needes stuffe their translations with infinite corruptions For these three reasons therfore not without great reason Gretser tract de noua transtat in defen Bel. arm do we reiect our Aduersaries translations which so swarme with corruptions Many other reasons are both learnedly and largely set downe by Iames Gretser which we for breuity sake omit CHAP. VIII Of the Latin vulgar Edition OVR Aduersaries conuinced by the truth it selfe confesse sometymes that the vulgar Edition not only is to be preferred before all other latin Editions but euen before the Greeke text of the new Testament and the Hebrew text of the old for in many places reiecting them they follow our vulgar translation as may be seene in the Latin edition in the Chapters 8. 9. 10. 13. notwithstanding that in many other places they exceedingly inueigh against it and with great hostility oppugne it partily for that they see the same to contradict in many places their errors and partly also for that they labour by all meanes to peruert the text of the Scripture by their new
of the Church let vs not therefore sayth S. Ambrose walke by loue and affection vpon the earth and the Serpent cannot hurt vs. In the first combat is that the Church ouercometh by open warre and therefore it is expressed by crushing of the head In the later combat in which a part of the Church is ouercome the enemy proceedeth by guiles and deceites and therefore that combat is signifyed by crushing the heele for the Hebrew word signifying calcaneum doth signify also properly insidiari Oleast iâ— c. 3. Gen. ex insidijâ— aggredi as appeareth by many places of Scripture And out of ignorance heerof Caluin without cause reprehendeth the vulgar Interpreter for otherwise explicating this combat in the later part of the seÌ„tence then he had in the formeâ— for the Emphasis or force of the Hebrew word required that he should interprete the later part as he did by these wordes tu insidiabâ—ris calcanâ—â—â—ius which is as much to say as thou shalt crush her heele not by open warre but by taking her at vnawares See further of this matter in this Chapter in the Latin Edition the 8. â— And you shall see that our Aduersaries make a great adoe about a matter of small moment if the wordes be rightly vnderstood For whether we reade ipsa and so referre it to the Church or ipsum that it may be referred to the children of the Church the seÌ„se is all one for it is all on to say the seed of the woman shall crush the heâ—â— of the Serpent or the Children of the Church shall doe it And heerehence it is that the auncient Fathers whether they read ipse as S. Hierome and S. Chrysostome do or ipse Hier in tradit Hebr. Hom. 17. in Gen. Amb. de fug â— saec e. 7. Greg. in Iob. c. 38. as read S. Ambrose S. Augustine S. Gregory and other Latin Fathers all of them expound this place of the Church 9. Howsoeuer it be the reading of the vulgar Edition is to be preferred before the other for this victory is rather to be attributed to the Church as to the Mother of all the faithfull and to her who continueth for euer according to that promise of Christ the gates of hell shall not preuail against her then to her children or meÌ„bers which are euery day changed for this promise is an explication of the promise made by God in Genesis for the head of the Serpent and the gates of hell signify Mat. 16. v. 18. one and the same thing And if the victory be attributed to the woman that is to the Church all thinges are better explicated for God first did foretell the emnity that was to be betweene the woman the Serpent and afterward he maketh mention of the seede of the woman and the Serpents seed so as the woman is opposed to the Serpent and the seede of the one to the seede of the other but the victory promsed is sayd to be gotten against the Serpent himselfe and not against the seed wherefore the same appertaineth rather to the woman her selfe then to her seede for the words following betweene thy seed and her seed do not properly signify any new combat but a continuance of that combat which was betweene the woman and the serpent and are put in by way of pareÌ„thesis for the combat of the Church and of her childreÌ„ is all one combat 10. But the chiefe cause that moued the Church to retayne at this tyme rather the word ipsa then ipsum or ipse was to controle the error of the Lutherans for if the reading had byn ipsum or ipse one might haue thought this promise to haue appertayned only to Christ as they though erroneously would haue it but by reading ipsa this promise must needes be vnderstood to haue byn made to the whole Church For such is the custome of the holy Church whether she interprete the Scripture or administer the Sacraments to do all as is most profitable and most for the edification of the faithfull Neyther is Christ hereby excluded but he is rather included in the name of the Church aâ— is also the holy Ghost for the true Church of Christ cannot consist or do any thing that is good without the help of her supreme head Christ and the assistance of his holy spirit That the reading according to the Hebrew text is ipsa or ipsissima and not ipsum or ipse is learnedly proued in the next Chapter of the Latin Edition of this Controuersy to which I referre the Reader and to the Chapters following in which other places of the vulgar Edition are defended CHAP. XI That the written Word is no fit Iudge of Controuersies concerning matters of Fayth OVR Aduersaries in the beginning did stifly mayntaine that the holy Scripture was to be the only iudge of all Controuersies which arise in matters of fayth but when they were told that to make the Scripture a iudge was as much as to say the Scripture did heare speake liue for all these appertayne to a iudge that nothing is more vnreasonable theÌ„ to assigne such a iudge of Controuersies as can neyther heare nor speak but is vtterly voyd of life changing their opinion they begin Iun. coÌ„tra Bell. Cont. 1. l. 3. c. 3. nota 9. c. 9. nota E. 10. now to say that the Scripture is improperly called a iudge and that to speake properly the holy Ghost only is the iudge And thus hauing for many yeares togeather spoken vnproperly now at last they fly to the holy Ghost of whome there is no doubt but that he is the supreme Robert Roâ—oc de vocat effic c. â—5â— iudge of all 2. But they should haue added further that the holy Ghost at this tyme doth not immediatly propose any new reuelations to any particuler man concerning points of fayth but only proposeth verities already reuealed and that by the mouth of the Church as shal be shewed heereafter in the next Controuersy where we shall haue occasion to say more of this matter Whosoeuer therefore contemneth the iudgment of the Church in so doing he despiseth the iudgment of Christ and of the holy Ghost for Christ himselfe saith Luc. 10. v. 16. he that despyseth you despyseth me Neyther doth the holy Ghost speake by the Scripture but when it is rightly vnderstood which is neuer but when we imbrace the interpretation of the Catholike Church as we haue already shewed in the fourth Chapter CHAP. XII Whether the Scriptures be obscure or hard to be vnderstood THE Word of God is eyther writen or vnwritten and preached Now certaine it is that the Word preached is not obscure for it is not hidden from such as perish the question therefore is of the written Word â— Cor. 4. v. 3. Our Aduersaries in the beginning did teach that the whole Scripture was easy and no part therof hard to be vnderstod but after that not only many obscure places but euen
written poynts of fayth it is manifest that no◠other Iudge but the Catholike Church hath ended or defined all these controuersyes 29. But in this iudgement of the Church there are two thinges to be considered the one that the Church doth not iudge of any part of the word of God out of her owne proper sense and iudgment or at her owne pleasure without the word of God as her Aduersaries and namely Caluin do wrongfully slaunder her but by one part of the word of God which is better knowen she iudgeth of that which is lesse knowen and manifest vnto vs as for example by the word of God deliuered by Traditions she iudgeth of the written word of God and of the true sense therof 30. The other thing to be considered is that when the Church doth iudge of these things they are not men only Act. 15. v. 28. which iudge as our Aduersaries pretend but the holy Ghost also himselfe who iudgeth and speaketh vnto vs by the Church It seemed good say the Apostles to the holy Ghost and vs. For euen as the actions of a mans body are not so properly the actions of the body as of the soule which quickneth and moueth the body so the actions of the whole Catholike Church are not so much to be attributed vnto men who are as it were the body of the visible Church as vnto the holy Ghost who is as it were the soule which giueth life and motion to the body of the Church They therfore who deny this iudgment of the Church are not only iniurious to the Church but also to the holy Ghost Hitherto of the properties offices and power of the true Church of Christ It Calu. in Antid cōtra 4. sess Concil Trid. in fine remayneth now we shew such a Church as the Scripture declareth and describeth vnto vs the which Caluin as we haue sayd before earnestly desired of vs. FINIS OF THE MARKES OF THE TRVE CHVRCH The third Part of the second Controuersy CHAP. I. Of the false and true Signes or Markes of the Church in generall HAVING in the precedent Controuersyes declared that Christ and all that good is can only be found in the true Church and that out of it there is nothing but euerlasting damnation now it remayneth that we inquire which is that true Church where it may be found and how it is described and set forth in holy Scripture for all the sectes of heresies go about to challenge her vnto themselues yea euen those who otherwise haue a very bad conceyt and opinion of her For they see very well that out of her they can expect or hope for no saluation But to the end we may not erre in matter of so great moment we will seeke out the true Markes and Signes whereby the true Church may be certainly knowne and discerned from euery false and counterfait Church 2. Our Aduersaries doe commonly Calu. l. 4. Inst c. 7. sect 9. 10. Bez. in sua confess c. 5. Art 7. Centuriatores 1. Centur. l. 1. c. 4. l. 2. cap. 4. set downe two signes or markes of the true Church to wit the sincere preaching of the word of God and the lawfull administration of the Sacraments Bez◠addeth a third signe to wit the Ecclesiasticall discipline practised agreable to the word of God The Lutherans annexed vnto these a fourth signe to wit an Obedience towards ministers Of this fourth signe we will speake a little after for it is reduced to the vnity of the Church But the three signes set downe by the Caluinists are altogeather foolish and friuolous the which we proue thus 3. First by the very nature of a signe For euery signe of it owne nature S. Aug. Tom. ◠l. 2. de doct Christ cap 1. 3. Calu. l. 4. Inst cap. 17. sect 11. is a sensilbe thing as all teach following therein S. Augustine and our Aduersaries confesse this to be true when they treate of the Sacraments Yea Caluin writeth that this was alwaies as it were a matter of faith in the Church And so do all teach now who are of vnderstanding Truly none will say that which is only belieued in the Sacrament is a signe but that which is seene But these signes of the Church prescribed by our Aduersaries can neyther be seen nor perceyued by any sense Yea not euen by our vnderstanding vnlesse it be illuminated by fayth For by faith only are they preceyued because none can know which is the sincere preaching lawfull administration of the Sacraments or Ecclesiasticall discipline prescribed by Christ but by faith wherefore they who say that these are the signes and markes of the Church do not indeed know what they say euen as if one should affirme that in the Sacrament of baptisme the ablution and the wordes are not signes but the effect of baptisme which is not seene which euery man seeth how absurd it is 4. The second reason Euery signe of any thing must be more manifest and better knowne then the thing it selfe whose signe it is because it is put for that end that it may be a signe or token wherby that other thing may be known but these signes of the Church alleadged by our Aduersaries are more obscure and vncertaine then the Church it self For the Church is at the least oftentymes visible as they thēselues confesse but these their signes be neuer visible but alwaies inuisible for they can only be knowne by faith as we haue already declared but that which is by faith declared is necessarily obscure because faith as witnesseth the Heb. 11. v. 1. Apostle is the argument of things not appearing hence it is that all sectes do bragge and boast that they haue these signes because indeed they cānot be clearly seene of any 5. The third reason Our Aduersaries do alledge in vayne these signes for therfore do we enquire for signes and Markes of the Church that they which are ignorant of her may therby come to know her for they who already know any thing do not need any signes as for example he who already knoweth very well this Citty needeth no marke or signe therof wherby he may know it But he stādeth in need of signes who neuer saw this Citty So in like manner they who are out of the Church and know her not do most of all need some signes and markes wherby to know her but these which our Aduersaries assigne can be knowne by none but by those who are already within the Church and know her very well hauing the true faith and beliefe therof but they cannot be vnderstood by those who know not the true Church to the end they may seeke and fynd her because they are only perceyued and knowne by faith they are therfore alleadged in vaine by our Aduersaries 6. But neyther can these signes be knowne of all those who are in the Church but only of the more learned in the Church For euery one of the common
procure fauour and estimation vnto it Therefore in the west partes it was for honours sake called the Sea Apostolike And in another place I graunt sayth he that there remayne also true Epistles of the old Bishops wherein they set forth the honour of their sea with glorious titles of which sort are some Epistles of Leo. 6. But the Lutherans in their Synodicall actes doe acknowledg that eueÌ„ in the tyme of the first Councell of Nice in the dayes of S. Cyprian S. Hierome and S. Augustine the Pope of Rome had the chiefe supremacy the which say they we willingly admit and imbrace to increase the good agreement in faith piety and Ecclesiasticall policy for they very well peâ—ceiued that this supremacy of the Pope of Rome did auaile much to keepe vnity and concord in doctrine and Ecclesiasticall policy 7. And hence it is that the sayd Lutheranes in their articles agreed vpon at Smalcalde the which they made in the yeare 1537. to be exhibited to the generall Councell which was reported to be holden at Mantua among other articles they approued this of the Popes authority and vnto these Philip Melancthon also subscribed Who also afterward in the yeare 1548. far more euideÌ„tly approued the Popes authority witing thus in his Epistle to the Lord HabeÌ„tur ista eodâ— c. 6. fol. 7. pag. 1. Embassadour Theophilus Besides these sayth he we reuerently honour and worship the authority of the Roman Bishop and all Ecclesiasticall policy so that the Bishop of Rome do not reiect vs. Thus Philip in that place 8. But what was the most true opinion of Melancthon concerning this matter appeareth more euidently by a certaine epistle he wrote in the yeare 1535. of the Extat integra ista Epist Philip. iâ— ceÌ„t Epist Theol. ad Io. Sâ—hunehelium ministr uÌ„ BipoÌ„tinuÌ„ est quam ista Epist inter caeteras ordine 74. iuxta edâ— Bipont Anno 1597. Ecclesiasticall iarres and the agreement which was made concerning the articles in controuersy wherein he alledgeth some reasons for the Popes Supremacy These are Philippes wordes speaking of some of his who did hinder resist the agreement which was to be made with Catholikes Some of them saith he do thinke that nothing els is demaunded but that hauing shaken of the Popes Monarchy and reiecting all the old Ecclesiasticall ordinances a certayne Barbarous liberty should be established And a little after Ours do grant that the Ecclesiasticall policy is a thing very lawfull in it selâ—l that is to say euen as there are some Bishops who haue charge or rule diuers Churches so also the Pope of Rome exceedeth all other Byshopes in authority This Canonicall policy as I think no wise man eyther can or should reiect if he desire to keepe himselfe within his owne limits And againe As concerning the riches and reuenewes they are the liber all and magnificent gystes of Kinges and Princes VVherfore as concerning this arâ—â—cle of the Popes supremacy and the authority of other Bishopes there is no Controuersy among vs. Foâ— both the Pope of Rome may easily retaine his authority and the other Byshops may also keepe theirs And there must needes be some gouernours in the Church of God who may ordayne those which are called to Ecclesiasticall offices and may exercise the authority of the sayd Church in all Iudiciall and diffiâ—ulte matters as also may examine the doctrine of the Priestes therof And that if there were no such Bishops yet there should be such ordayned for that purpose And a little after That Monarchy of the Pope is very good in my iudgment and necessary to the end that the vnâ—forme good agreement in doctrnie may be kept in many Nations VVherfore perfect good agreement in this one article concerning the Popes supremacy may easily be established if they could once agree about other articles Hitherto Philip. 9. Much like vnto these wrote Martin Bucer by the consent of Capito Hedio and Niger his confederates of the Church of Bezain vita Ca u. Anno. 1568. sâ—â—b finem Argentine who were as Beza saith great fauorits of Calum For in the same Century of Epistles there is one extant with this title Martin Bucer doth testify his agreemeÌ„t in all thinges with Philip MelaÌ„cthon both in his owne name and of the whole Church of Argentine And this Epistle of Centur. Epist Schuneb Epist 75. Bucer is next vnto the foresayd Epistle of Philip Melancthon 10. Moreouer in this very Epistle when Bucer treateth of this Ecclesiasticall Monarchy the which he calleth Policy he writeth thus But we desire nothing lesse then that the Kingdome of Christ should want her policy or authority to commaund No where should thinges be done in better and more certaine order no where should the obedience be greater the subiection more perfect the reuerent respect of authority more religiously obserued But now the outward power whatsoeuer it be is of God and he resisteth Gods ordination who is not obedient vnto this Finally towards the end of the same Epistle thus he concludeth VVe will therfore in no sorte hinder the small and perfect agreement of Churches The Pope of Rome and all the other Byshops may lawfully keepe their authority yea and their dominations also let them vse their authority only to the edification and not to the destruction of the Church seing that there is no authority at all the whith we do not account holy and we teach the same vnto them VVe seeke for nothing so diligently as for the discipline of the Church Hitherto Bucer with his companions who did euidently foresee that neyther any good agreement in doctrine nor Ecclesiasticall discipline can continue any long tyme without one supreme head and Monarch of the vâ—sible Church 11. Finally now also as many of our Aduersaries as haue any experience in matters of Policy and are well affected towards the monarchy of Kinges and Princes doe willingly acknowledge that there must needes be one supreme Byshop in the Church of God and that this is to be â—ustly graunted to the Pope of Rome if we could once agree among our selues about other matters in Controuersy For they see very well that all those arguments wherby the monarchy of secular Kinges and Princes is established do proue in the same manner also the Ecclesiasticall Monarchy And on the other syde all those arguments which do impugue the Ecclesiasticall Monarcy do no lesse ouerthrow the temporall Monarchy of all Christian Kinges and Princes CHAP. VIII Wherein the arguments of our Aduersaries against the Church of Rome are confuted THese are the chiefest arguments which our Aduersaries do obiect against vs ouâ— of holy Scripture The first Christ is the head of the Church the rocke foundation besides Cor. 11. v. 3. which no man can lay any other I answere that of one and the same thing there may be many heades so that one be subiect to another For the head of the woman is the man the head of
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
manners some forcible and conuincing arguments may be taken 5. First out of the common consent of all or at the least of the most part without any contradiction at all For if they had all erred in a necessary point of saluation the whole auncient Church should also haue erred the which euen our Aduersaries Cap. 7. huius â—oÌ„t acknowledge to be false as we haue declared before 6. Secondly that promise of Christ Matth. vâ—t v. penuit vit wherby he assured vs that he would be alwayes preseÌ„t with his Church was properly made to the Pastors and Doctors of the same for he promised that he would be present with those whom he sent to baptize and preach to wit the Pastors of the Church 7. Thirdly Pastors and Doctors Ad Ephes 4. v 11. 12. 13. 14. were ordained by God in his Church as the Apostle witnesseth to the end that we be not carried about with euery wind of Doctrine but that we may continue in the vnity of sayth till we meet with Christ in the last day But if all the Pastors and Doctors of the Church could erre we might easily be carried away with many blastes of strange doctrines neyther could the vnity of fayth alwayes continue and in this manner God should haue prouided very badly for his Church that it should neuer erre 8. Finally if all the Pastors and Doctors of the Church should teach any doctrine contrary to fayth there should no sincere and true preaching of the word of God remayne in the Church seeing that only Pastors and Doctors are lawfully called to the preaching of the true fayth of God But without the sincere preaching of the Suprac 8. huius controu §. 15 word of God it is impossible that the Church of Christ should consist as euen our Aduersaries confesse and as we haue declared before 9. Secondly we take arguments out of the auncient holy Fathers as out of most faythfull and true witnesses of that fayth which in their tymes was preached in the Catholike Church For our Aduersaries acknowledge that in their tyme the true and sincere fayth of Christ was preached We therefore alledge them as witnesses of that fayth for if we do not belieue them who lieued at that time whom will we belieue but they were both eye witnesses and nothing suspected of falshood as S. Augustine declareth very well disputing against the Pelagians 10. Thirdly we take arguments out S. Aug. Tom. 7. cont IulianuÌ„ Pelag. l. 2. cap. vlt. of the holy Fathers as out of those Doctors whose writings haue byn receiued and approued by the auncient Church of God For it was wont to impugne and condeÌ„ne those writers who wrote any thing contrary to the true fayth least their writings might be hurtfull to the future Church and on the other side it approued their writings who taught the true fayth There is yet extant a Decree of the Vide Tâ— 2. Concil inter Decreta S. Gelasij Papae Roman Councell set forth almost a thousand two hundred yeares agoe concerning these writings They therfore who haue beene approued by the auncient Church are most worthily to be belieued because the primitiue Church as our Aduersaries confesse hath neuer erred in iudgement concerning matters of fayth 11. Eourthly we take arguments out of the holy Fathers as out of the most holy and learned men and Blessed Saints of God For eyther they had the sincere true fayth and if it be so we should imbrace the same or they had it not and if it be so they were not Saynts of God nor could they be acceptable vnto him as the Apostle testifyeth 12. By this very argument the Catholiks Socrat. l. 5. c. 10. Soâ—oÌ„ l 8. c. 12. historiae Eccles in tymes past ouercame the Arians for they vrged them to receiue the holy Fathers who wrote before Arius his tyme or they should excommunicate them as Socrates and Sozomenus do testify 13. And to this purpose serue very fitly those words of S. Augustine wherein S. Aug. Tom 7. contra Iuli â—â—â— Peâ—agianuÌ„ l. 2. c. vlt. he declareth what was the iudgment of the primitiue Church concerning this matter For thus speaketh S. Augustine to the heretiks of his time whiles he vrgeth them with the testimony and authority of the auncient Fathers who were before him They had saith he no regard eyther to our friendship or to yours neyther were they enemies to either of vs they are neyther angry with you nor with vs they were not moued with pitty and compassion on eyther side what they found in the Church that they hâ—ld what they had learned that they taught they deliuered to their Children that which they had receiued from their owne Fathers VVe pleaded in our cause against you before these iudges and yet by them our cause was ended long since neyther we nor you were so much knowne to them and yet we bring sorth their sentences giuen in our fauour against you VVe had not as yet begunne any combat with you and yet so long agoe they proclaymed our victory So farre S. Augustine 14. Finally Vincentius Lyrinensis a French man who liued at the same tyme with S. Augustine proueth the same very well by many reasons and examples throughout all that most learned booke the which he wrote against the prophane Nouelties of all heresies And we will conclude and end this Chapter of the authority of Vide prâ—sertim c. 4 40. eiusdeÌ„ libelli holy Fathers and this our whole disputation of the Church of God with the same words wherewith he ended that his golden booke For thus he writeth in the end of it If neyther the Apostolicall definitions nor ecclesiasticall decrees be to be violated wherby according to the most holy and vniforme consent of all antiquity all heretikes and lastly Pelagius Celestius and Nestorius for these were the last Heretiks that liued in Vincentius his tyme haue bin alwayes most iustly condemned it is necessary in truth that all those Catholikes who will heereafter proue and shew themselues to be the true and lawfull children of our holy mother the Catholike Church should adhere and vnite themselues stedfastely as also dy in the profession of that sacred saith of those holy Fathers lastly that they should abhorre detest banish and persecute all the prophane nouelties of all most wicked Heretikes Hither to S. Vincentius The end of the second Controuersy THE faults escaped in printing it may please the gentle Reader to correct them of his courtesy FINIS