them as if Christ should teach that we cold deserue life euerlasting by keeping the law And a litle after he concludeth saying This answere of Christ is according to the old law to wit that no man can be accounted iust before God but he who shall satify the law which is impossible And Calu. in 16. Luc. v. 28. Lâ—b 3. Instit c. 17. sect 7. vpon the later place he writeth thus It is impossible sayth he to fulfill what the law commaundeth yea it is a principall axiome with Caluin a coÌ„moÌ„ aÌ„swere to all such places A legal promise sayth he aÌ„nexed to a coÌ„dition impossible proueth nothing thus with sâ—ch impossibilities they dally with vs with the holy Scripture it selfe so far forth as they Calu. Beza in c. 2. ad Rom. dare affirme that the Apostle in one Chapter auoâ—cheth vnto vs seauen times thinges imâ—ossible For wheras the Apostle in the 2. cap. of the Ep. to the Rom. and 6. v. affirmeth Bez. in c. 2. ad Râ— v. 6. annot 6. edit an 1550. 1564. 1565. first that God will render to euery one according to his workes they interprete the place thus that God will indeed giue to meÌ„ according to their good works if there were any such but that no man can do any good worke before God Is there any man saith Beza that shal be able to bring these workes which the Apostle saith shal be rewarded with eternall life And wheras in the seaueÌ„th v. the Apostle saith that God doth render life euerlasting to such as seeke the same by the patience of good works their answere is that he insinuateth a thing impossible and that no man can do any good worke before God no not the iuslest man which is not worthy of eternall damnatioÌ„ Calu. l. 3. Instit c. 19. sect 4. VVhosoeuer saith Caluin haue made the greatest progresse before all others in the way of the Lord if they cast their eyes vpon the Lord God what worke soeuer they attempt or go about they see it to be accursed And surely I for my part could easily belieue that such is the progresse of our aduersarirs in the way of our Lord. See the rest of the Aposiles places in the latin edition 2. The tenth last shift is the wresting of diuers wordes to a wrong sense and to inuâ—nt sundrie different vnderstandings of the wordes to build vpon it many interpretations neuer heard of before and for a finall Conclusion to say the place is obscure and therefore proueth nothing For Luc. 22. v. 19. example hereof those most euident words of Christ This is my body with is giuen for you may suffice for some of theÌ„ wrest the pronowne hoc others the word est others the word corpus others the pronowne meum others the relatiue quod others the preposition pro others the pronowne vobis and others the Verbe datur and ech word they wrest diuers waies so as one more then Anno 1577. thirty yeares ago hath gathered out of their writings two hundred expositions of these few wordes of Christ of which Clâ—uâ—ius de Xainctes numbreth particulerly 84. And that they are both many and different yea repugnant wherwith they labour to make obscure these wordes of our Sauiour no man can doubt See another example in the latin edition And it is worthy of noting that in all these shifts they serue themselues of other places of Scripture to proue what they say whereby it may appeare how easy a thing it is to corrupt the Scripture by other places of Scripture but that the prouideÌ„t and dayly care of the holy Catholike 1. ad Tim. v. 15. Matt. 28. Church opposeth it self against such corruptions worthily therefore called the Pillar and Firmament of truth against which the gates of hell shall neuer preuaile FINIS OF TRADITIONS The second Part of the first Controuersy CHAP. I. Of the true state of the Question HAVING already in the precedent Treatise spoken of the written Word of God and of all other things thereunto belonging now it remaineth we speake a litle of the vnwritteÌ„ word coÌ„moÌ„ly called TraditioÌ„s But to the end that the state of this controuersy may more easily be vnderstood I will heere set downe foure things diligently to be considered in this matter we treate of The first is that by the vnwritten Word we only vnderstand that which is not written in the old oâ— new Testament for of the vnwritten word of God in this sense is our whole Controuersy in this place Wherefore that obiection of our Aduersaries is both friuolous and nothing worth to wit that the word of God which we cal the vnwritten word may be found extant eyther among the holy Fathers or in the books of the Councells or other Canons of the Church But this nothing belongeth vnto this purpose for it is sufficient for vs that this word of God is not written in any book eyther of the old or new Testament 2. The second is that a thing may be coÌ„teined in the holy Scripture 2. wayes The one way is implicite that is to say in some generall principle from whence this other may be certaynly deduced and in this sense we acknowledge that the whole word of God is conteined in holy Writ and not only in Scripture but also in the Apostles S. Aug. in 140. quaest vpon Exodus Tom. 4. Matt. 22. v. 40. Câ—eed yea euen in that one article I belieue the Catholike Church so that it be diligently examined and well vnderstood as S. Augustine very well noteth For so sayth Christ the whole Law and Prophets doe depend vpon two precepts of charity as in the same place S. Augustine noteth For seing that the holy Scripture teacheth that we are bound to beleeue the Church in all things that it can neither deceiue vsnor be deceiued as we will euidently proue in the next Controuersy in the 7. Chapter it consequently also teacheth the whole and entire word of God seing that all that which is not expressâ—d in the holy Scripture is conteyned expressy in the doctrine of the Church the which the Scripture commendeth vnto vs as infallible as S. augustine very well sayth and declareth S. Aug. Tom. 7. contra Crescon Gram. c. â—3 de vnit Eâ—cles c. 22. in fine-Matt 17 v. 5. Matt. 81. v. 17. Luc. 10. 16. in many places For euen as God the Father comprehended in these few words This is my wellbeloued Sonne heare him the whole word of God so Christ proposed vnto vs the whole word of God when he commaunded vs to heare the Church 3. And in this sense do the holy Fathers often tymes say that all the points of fayth are conteined in the holy Scriptures to wit in that generall principle in the which they admonish vs to bâ—lieue the Church but many of the holy Fathers sayings are falsifyed corrupted by Martin KeÌ„ nitius and some Caluinists as may be seene in
VI. Wherin euen by the doctrine of our Aduersaries it is proued that there are Traditions THE fourth argument wherby we proue Traditions is taken out of the doctrine of our Aduersaries For all those things which our Aduersaries do affirme to be points of fayth against the Catholike doctrine they teach and belieue them without any expresse Scripture For it cannot be found expressely in Scripture that fayth only iustifyeth that there are only two Sacraments of the new law that none should pray for the deâ—d c. for all these things and many others which they teach against vs they gather only out of Scriptures and that by some false and very weake consequence but it is no where expressely written that fayth only iustifieth that there are only two Sacraments that we must not pray to Saynts or for the dead c. 2. Moreouer there can no Catholike be found who doth not receaue and assuredly belieue the whole authenticall text of the holy Scripture why do they therfore condemne vs when they affirme that nothing is to be belieued besiâ—â— the text of Scripture wheras the whole Controuersy betwixt them and vs is of the vnwritten points of fayth which we affirme they deny 3. Our Aduersaries being conuinced by this argument do now at the last confesse that not only that is to be admitted and belieued as the pure word of God Beza de nâ—â—iâ— Ec. pag. 137. voluÌ„ 2. Theol. Tract â—dit an 1581. which is expresly written in holy Scripture but all that also which by a necessary consequence may be gathered out of it 4. But when they answere thus they are forced to depart and forsake that their first principle wheâ— by they affirmâ—d that all the poynts of fayth are expresly conteyned in Scriptures and that they were set downe in writing by the Apostles 5. Furthermore not perâ—auing so much they ioyne in opinion with vs so that they must needes indeed confesse that the Traditions of the Church are altogeather necessary For such things as are gathered out of Scriptures do rather belong to Traditions then to expresse Scripture For that which only consequently by reasoning discoursing is gathered out of Scripture albeit it very well and necessarily may be deduced from thence is not expressely in Scripture but only obsâ—urly secretly or vertually is conteined therin For no man can truly say that the conclusion which is only inferred out of the premisses is expresly conteined in the same premisses for otherwise our discourse and arguing were vayne and to no purpose But therfore do we reason and discourse to the end that that which lieth hidden vertually in the premisses may be expresly manifested in the conclusion 6. And that we may alleadge an example out of the Scriptures themselues when God the Father sayd this is my welbeloued Matt. 17. v. 5. Sonne heare him Out of these wordes we may very well gather and by a necessary consequence that the whole doctrine of Christ our Lord is to be heard and receiued of all yet none will say that al the doctrine of Christ is conteyned expresly in these few wordes And truely the holy Scripture is so fertill plentifull that many points of faith do as yet lye hidden and vnknowne therin which hitherto haue neuer byn gathered togeather by any but these thinges are conteyned vertually and not expressely in it 7. Moreouer after so many debates and contentions after so many bookes set forth against vs after so many slaunders wherby our Aduersaries charge vs as though we taught that the Scriptures are imperfect they at the last returne to our opinion For we do not deny yea we willingly acknowledge that all those things which rightly and without errour are deduced or gathered out of the expresse wordes of the holy Scriptures do belong vnto the written word of God and are contayned in holy writ obscurely not expressely vertually and not plainly For in that God doth reueale any thing in expresse wordes consequently and vertually he reuealeth all things which necessarily and without any errour may be deduced from thence 8. We graunt also that the Scripture consequently mediatly vertually as in a generall principle conteyneth all things necessary to saluatioÌ„ yea in that one only article of the Creed I belieue the holy Catholike Church in those few words also of Christ Luc. 19. v. 16. he who heareth you heareth me if the collection be rightly framed as we haue also said before in the 25 Chapter But when these thinges are gathered togeather which are not expressely in Scripture there is scarse any of them which is not vncertayne doubtful without the authority and Traditions of the Church Wherefore these collections do manifestly conuince the necessity and authority of Traditions 9. But that these collections may be vncertâ—yne and deceytfull both experieÌ„ce reasoÌ„ teacheth vs experieÌ„ce because almost all Heresies haue had their begâ—nning not from the Scripture alone in it selfe but from these collections badly framed and made For there is not almost any one heresy which is only grounded on the expresse wordes of Scripture without some other collection seing that almost all Heretikes both in tymes past as now alâ—o go about to proue and gather their heresies from the Scripture by certayne deceytfull sophistical arguments Arius for example out of those wordes of Christ the Father is greater then I did gather Ioan. 14. v. 28. but badly that Christ euen according to his diuine Nature was inferiour to his Father The new Arians out of those words of the ten coÌ„mauÌ„demeÌ„ts thou shalt not haue straÌ„ge Gods before me do gather but foolishly that Exod. 20. v. 3. the SoÌ„ne is not God the holy Ghost is not God So the Diuell himself against Christ Matt. 4. v. 6. vsed this reason It is written God hath giuen his Angells chargâ— of thee therfore cast thy selfe downe headlong Lastly all the arguments indeed which our Aduersaries at this tyme alledge against vs out of Scriptures and all the errours which they haue inueÌ„ted do take their beginning and strength from their new illations and reasons and not out of the bare and playne words of Scripture as will manifestly appeare in euery one of these Controuersies 10. The reason also is manifest why these their collections and reasons are vncertaine and doubtfull For in nothing can one more easily or more often erre then in these illations The which may proceed of many causes eyther because the illation it selfe is bad and Sophisticall or because the place of Scripture from whence it is gathered is falsified by some false exposition therof or because the proposition which is assumed and adioyned to the wordes of Scripture is false and ambiguous or because one or more wordes in that collection are vsed doubtfully that is to say in one sense in the premises and in another in the conclusion or lastly because there hapneth some errour to be in the collection which maketh
32. Christ hath but one spouse and acknowledgeth no other They shal be two in one flesh but I sayth the Apostle speake in Christ in the Church So also Christ speaketh of the Church my doue and my persect is one Cant. 6. v. 8. Christ is not an adulterer neyther doth he beget any children of an adulteresse For this cause saith S. Cyprian the spouse of Christ cannot be an adulteâ—esse â—he is not corrupted S. Cypâ— in traâ—â— de vnit Eâ—cles and she is chast And a little after VVhosoeuer beâ—ng separated from the Church is ioyned to an adulâ—erâ—sse he is separated from the promises of the Chuâ—ch Neyther shall he euer attaine to the rewards S. Aug. Tom. 9. de â—ymh ad Caâ—h lib. 4. c vlt. of Christ who teares the Church of Christ He is an alâ—ene he is prophane he is an enemy he cannot haue God for his Father who hath not the Church for his Mother Thus he which last words S. Augustin repeateth out of him 2. Secondly he that is without the body of Christ cannot receyue the spirit of Christ nor be partaker of the lyfe and Rom. 8. v. 9. S. Aug. Tom. 29. tract 2. in oan merits of Christ But he who hath not the spirit of Christ is not his as witnesseth the Apostle S. Augustine dâ—clareth this very well by the example of a mans body whose members cannot liue vnlesse they be ioyned to the body Another reasoÌ„ also S. Augustine alledgeth taken from the forsaid property of the Church None sayth he obtayneth saluatioÌ„ euerlasting lyse but he who S. Aug Tom. 7. de vnit Ecc. c. 19. hatâ— Christ to be his head But none can haue Christ to be his head but he who is in â—is body which is the Church So sayth S. Augustine 4. Thirdly the Name only of a Mother doth proue this sufficiently For none can be conceyued nor borne without a mother and the child which is borne if it leaue to sucke the mothers breasts will perish for hunger By which argument euen our wisest Aduersaries are conuinced For both Caluin â—nd Beza doe confesse Calu. l. 4. nstit c 1. Beza cap. 5. Confess Art 1. this that euen the name only of a mother doth conuince that which we haue sayd to be true yea also the Scripture doth ofteÌ„ testify that out of the bosome of the Church we cannot hope for the remâ—ssion of our sinnes nor euerlasting saluation and that the going out of the true Church was alwaies hatefull And hence it commeth to passe that in the Creed of the Apostles first we belieue the holy Catholike Church and then the remission of sinnes and lyfe euerlasting because indeed without this Church none can obtaine eyther remissioÌ„ of their sinnes or life euerlasting CHAP. III. That the Church of Christ is to continue for euer THE second errour of our Aduersaries is that many of them affirme that the Church of Christ hath not continually endured but that it sometymes fayled This error may also be easily refuted by the forsayd propertyes offices of the Church For first the Church is the spouse of Christ of which he speaketh by the Prophet I will betroth thee vnto me for euer Christ therfore did not bâ—troth his Church vnto him Ose 2. v. 19. for a few yeares only 2. Secondly the Church is the Body of Christ but Christ cannot be without his Rom. 12. v. 5. body And truly it were a monstrous thing to see a liuing head without a body 3. Thirdly the Church is the Kingdome of Christ but the Scriptures doe teach in many places that this Kingdome Psaâ— 83. ve 89. v. 36. of Christ shall continue for euer as Micheae 4. v. 7. Daniel 2. v. 44. Ierem. 33. v. 20. 21. Luc. 1. 32. 33. Lastly Christ sweareth in his Holy One that is to say by his Holines that the Kingdome of Christ shall last for euer Wherefore they endeauour to make Christ himself periured who affirme that the Kingdome of Christ sometymes perished 4. Fourthly the Church is the House Matt. 17. v. 18. of Christ the which he built vpon a rocke and against which the gates of hell shall neuer preuaile 5. Fifthly the same is proued be the 1. Cor. 11. v. 26. offices of the Church The Church shall shew the death of our Lord vntil he come God also gaue some as Apostles and Doctors who should Ephes 4. v. 11. teach and rule the Church vntill we meet all in Christ in the end of the world When Christ also sent his Disciples to teach all Nations and to administer the SacrameÌ„ts he added this promise Behould I am with Matt. vlt. v. vlt. you all dayes euen to the consuÌ„mation of the world By which words as S. Hierome wel noteth he sheweth that they are to liue alwayes and that he is neuer departed from the faithfull belieuers 6. Lastly our Aduersaries themselues being coÌ„uiuced with the truth of this matter do acknowledge that the holy Calu. lib. 4. Instit c. 1. sect 17. in fine Scriptures do testify this in many places For Caluin and Beza to omit many others do acknowledge and proue this out of the Scriptures Seeing that sayth Beza the Kingdome of Iesus Christ is continuall it Beza c. 5. Confess art 1. necessarily followeth that there haue alwaies byn some to be found who did acknowledge him for their King CHAP. IIII. That this Church which hath alwaies continued hath alwaies byn visible THE third errour of our Aduersaries is that they deny the Church of Christ to haue byn alwayes visible For seing that they cannot deny but that the Church of Christ hath alwayes continued as we haue declared in in the precedent Chapter and wheÌ„ we demaund of them where their Church was for the space of a thousand yeares and more they fly vnto a certaine inuisible Church which they say lay hidden for many yeares But this errour also is easily refuted by the for said properties and offices of the true Church 2. For first the Church is the body of Christ but this body of Christ was visible 1. Cor. 1â— vers 27. for the Apostle spake vnto visible men when he sayd you are the body of Christ Moreouer we are made the body of Christ by baptisme and the receiuing of the Eucharist 1. Cor. 10. v. 17. 1. Cor. 12. v. 13. Ephes 4. v. 11. 12. as witnesseth the Apostle But these Sacraments are visible Also in this body of Christ there are Doctors and Pastors vntill the consuÌ„matioÌ„ of Saynts vntil we meet with Christ but such persons are also visible The building also of the Church is visible this consuÌ„mation of Saynts is visible that worke of ministery is visible which the Apostle sayth shall continue vntill the comming of Christ 2. Secondly the Church is the Kingdome of Christ but euery Kingdome coÌ„prehendeth in it a visible company of meÌ„ who all acknowledge one
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
people cannot discerne which is the sincere preaching of the word of God or the lawfull administration of the Sacraments and the Ecclesiasticall discipline prescribed by the word of God for it is necessary that he who knoweth all these things well should also vnderstand almost all the holy Scripture Moreouer there is as yet a very great controuersy among â—ur Aduersaries themselues concerning these three signes whiles that some of them doe contend striue that this is the sincere preaching of the word of God others that some doe say that this is the lawfull administration of the Sacraments others that some doe say this is the discipline prescribed by the word of God others assigne another quite different from this 7. But our Aduersaries do in very truth confound the offices of the Church with the signes therof For to preach sincerely to administer the Sacraments lawfully and to appoint the discipline of the Supr c. 1. buius coÌ„ §. 9. seq Church rightly are the offices of the Church as we haue declared before and not the signes therof these signes therfore being reiected which our Aduersaries do assigne it remayneth that we enquire out the true signes of the Church 8. But this is first to be presupposed as it were the ground of all that we are to speake of this matter That euen naturall reason it selfe doth clearly demoÌ„strat that there is some true Church of God heere vpon earth For this is one of those first principles of fayth which are as euidently proued by naturall reason as that there is a God Wherefore the Apostle placeth these two amoÌ„gst the first grounds of our faith he that commeth to God saith he must belieue that he is is a rewarder to theÌ„ that seeke Hebr. v. â— him But they which so seeke after God that they may be rewarded by him are without all doubt in the true Church 4. Moreouer naturall reason it selfe doth euideÌ„tly teach vs that it is an absurd thing to thinke that there is no way left by God for men to obteine their eternall saluation seing that this is quite opposite to the prouideÌ„ce of God to his infinite goodnesse but there is no other way besides the Church as we haue declared before Cap. 2â— huius coÌ„trouersiae but because there are so many so diuers opinioÌ„s of men coÌ„cerning this so necessary a way to saluatioÌ„ there are also certaine signes markes therof set downe that we may the better vnderstand which is indeed the certaine and most true way 10. Out of these which we haue now Supra c. 14. huius controu §. 5. in fine said followeth first that that which we haue insinuated before is most true to wit that it is more certaine euideÌ„t that there is the holy Scripture seeing that it is manifest by naturall reason that there must needs be some Church of God heere vpon earth the which is not so euident of the holy Scriptures 11. The second thing which ensueth is that to these signes of the true Church these two coÌ„ditious are altogeather necessary The first is that they must be such as that they may not only be perceiued by fayth and our vnderstanding but euen by sense it selfe for other wise they cannot be true signes as we haue already proued The other is that they be knowne and manifest to all men euen vnto Infidells seing that otherwise Isa 35. v 8. they cannot help them or conuince and bring them to the true Church For the Church of Christ as the Prophet testifieth is a direct way so that fooles that is to Bellarm per totuÌ„ l. 4. de Eccles militaÌ„te Bozius de signis Ecclesiae Coccius Tom. 1. per totum l. 8. say Infidells cannot erre by it 12. Of these signes of the true Church Bellarmine Coccius and Thomas Bozius Eugubinus discourse at large who hath gathered twenty fower signes in all of the true Church all which he manifestly proueth to agree to the Roman Church out of these Authors more signes may be required 13. But we regarding our intended breuity will only alledge foure which are set downe in the Nicene and Constantinopolitan Creed that is to say that this true Church is One Holy Catholike and Apostolicall For these foure signes are so certayne that they cannot be reiected euen by our Aduersaries First because they are expressely set downe in holy Scripture as we will shew in the next Chapter Moreouer our Aduersaries do professe that they admit and receiue three Creeds to wit the Apostles Creed the Nicene and Rupell CoÌ„fess Artic. 5. in fine that of S. Athanasius But in that which we call the Nicen Creed these foure signes of the Church are expressely set downe wherof we will now speake more particulerly CHAP. II. That the true Church of Christ is One Holy Catholike and Apostolicall S. Augustine very well admonisheth vs that when we dispute against S. Aug. Tom. 7. de vnit Eccles cap. 3. heretikes which do admit the holy Scriptures we should proue the true Church of Christ the signes thereof out of the sayd holy writ For as the same holy Father noteth in another place the Prophets had spoken more obscurely of Christ S. Aug. Tom. 8. coÌ„ 2. in Psal 30. super ea verba v. 12. qui videbant me foras fugerunt à me then they did of the Church because by their Propheticall spirit they did see that there would arise greater strife debate about the Church theÌ„ of Christ himselfe We will therfore heere proue these foure signes of the Church First out of the Scripture and secondly by naturall reason seeing that these signes must be such as may conuince those which do not admit the Scriptures as we haue declared in the precedent Chapter 2. The first signe of the true Church of Christ is Vnity For there is a threefold vnity necessarily preached in the Church of Christ The first is of all the members with Christ who is the supreme head of the Church the which is effected by fayth wherefore it necessarily followeth that there must be but one fayth of all the members of the Church One Lord and God saith the Apostle and one faith and againe vntill we all meete in the vnity Ephes 4. v. 5. Eph. 4. v. 13. of fayth 3. The second Vnity is of all the members among themselues for as he who dissolueth the first vnity is an heretike so he which violateth this is a schismatike wherefore Christ sayth in this all men shall know that you are my disciples if you haue loue one to another And the Apostle That there might be no schisme in the body but the members Ioan. 13. v. 15. 1. Cor. 1. v. 25. 1. Cor. 24. v. 33. togeather might be carefull one for another Finally God is not the God of dissention but of peace as also in all the Churches of the Saynts I teach sayth the same Apostle 4.
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
visible and inuisible and they say that the inuisible Church cannot erre but Supr hac ipsa cont cap. 4. the visible may erre But we haue now already declared that the true Church of Christ must needes be visible Wherfore this distinction is now sufficiently refuted And truly it importeth but a little whether that their inuisible Church can erre or not erre seing that it cannot be seene or knowne of any and consequently cannot be profitable vnto any 16. There are also some of the later Sectaries who distinguish and deuide the Church into the Church of the Saints which Iunius in Bellarm. Contr. 1. l. 4. c. 10. nota 8. are in Heauen and into that which remayneth fighting heere vpon earth And they say that the Church triumphaÌ„t of Saints cannot erre in faith or in the doctrine of faith but the Church militant may erre But this is a ridiculous distinction First Hebr. 21. v. 1. because the Saints hauen ot fayth but a cleare vision of God for as the Apostle witnesseth Fayth concerneth things which doe not appeare wherefore if at any tyme faith perished vpon earth without al doubt it could not be found in heauen neyther must we exprect the doctrine of fayth from heauen as the Anabaptists doe who seeke for reuelations from heauen but we must looke to receiue it from the Supr c. 1. huius controuersiae Church militant vpon earth Moreouer the properties and offices of the Church of Christ before alledged out of holy Scripture do not agree as is manifest to the Church triumphant of Saints but to the Church militaÌ„t vpon earth For neither is that Church of the Saints betrothed vnto Christ by fayth neyther are the Saynts those who preach vnto vs the word of God who administer the SacrameÌ„ts vnto vs who execute the other offices of the Church but men liuing vpoÌ„ earth wherfore they runne in vaine to this heauenly Church wherof we do not here dispute 17. Moreouer that is also a very weake reason wherby they thinke that Iunius ibid. nota 8. they conuince that the Church militant vpon earth may erre This Church sayth he militant vpon earth is imperfect and therfore she may erre euen in explicating the doctrine of sayth for otherwise a perfect effect might proceed 1. Cor. 13â— per totuÌ„ caput from an imperfect cause So â—e As though forsooth there could be no other imperfection in the Church besids infidelity or error in explicating the doctrine of fayth or as though the whole perfection of the Church consisted in fayth only and in the doctrine thereof and not also in charity and other gifteâ— of God as the Apostle declareth at large Or lastly as though this perfection of the Church which consisteth in a right fayth and a good explication of the doctrine thereof could proceede from the militant Church only and not rather from a most perfect cause to wit from the holy Ghost who continually ad Rom. 8. v. 26. gouerneth the Church and as the Apostle sayth helpeth her infirmity and imperfection 18. Lastly when our Aduersaries Ita Philip Mor. Tract de Eccles cap. 9. Genes 3. v. 6. can by no places of Scripture nor other reasons proue that the Church hath erred they gâ—e about to persuade iâ— by many examples And heere they beâ—in a discourse froÌ„ our first Father Adam till these our daâ—es For first they say that Adam lost his fayth and so lykewise his wyâ—e Eue when they both eate of the forâ—iddâ—n fruit consequently the wholy Church then erred in fayth Then they runne through all the old Testament till Christs tyme and heap togeather many places which say that those who liued in the tyme of the Naturall Moysaicall Laws forsooke God Lastly out of some Historiographers who haue writteÌ„ since Christs tyme they scrape togeather all such testimonies as sâ—eme to serue to this purpose in any sort 19. But they labour in vayne For if these kinds of argumeÌ„ts were good they would also proue that the Church it selfe also wholy perished and was not to be found in any place as in tymes past the Donatists contended the which euen our Aduersaries themselues acknowledge to by very absurd and against the holy Scriptures as hath beene declared before For if all haue lost their fayth then indeed the true Church could no longer be which without fayth cannot consist and thus the whole Church had perished 20. But that which they affirme of AdaÌ„ and â—ue to wit that they lost their fayth by sinning is of no moment at all For to omit that they do not so much proue by that argumeÌ„t that they lost their fayth then that after their sinne there remayned neyther any fayth nor Church in the world it is truly manifest inough that this belongeth nothing to this disputation we now handle For neyther do we heere dispute of the Church of Angells nor of that which was in Paradise before the fall of our first pareÌ„ts but of that only Gen. 3 v. 15. which ensued that promise made vnto all mankind after the sinne of Adam wherein God foretould that there should be perpetuall enmity betwixt the woman and the serpent that is to say betwixt the Church of Christ and Satan And wherein also God foretould that the Church should alwayes haue the victory Supra coÌ„trou 1. cap 16. 17. 18. ouer Satan as we haue declared more at large before Wherfore our Aduersaries must needes shew this promise to be frustrate if they desire to conclude any thing against vs. 21. But those examples which they Supra cap. 5. in solut 2. argumenti alledge our of the old Testament are the very arguments of the Donatists and other auncient Heretikes who by them went about to proue that the true Church was wholy decayed and perished wherunto we haue also sufficiently answered out of S. Augustine 22. And lastly those thinges which they haue takeÌ„ out of those Authors who wrote after Christs tyme are eyther corrupted by our Aduersaries or taken out of Apocriphall Authors and such as are Baron in 12. Tom. Annal. not worthy of credit as the worthy Cardinall Baronius declareth manifestly in euery age in his Ecclesiasticall histories and the same hath Bellarmine done before Bellarm. l. 3. de Eccles militante him more briefly vnto whome we refer the Reader because they do not appertaine to this present question but rather vnto that which is of the continuall duration of the Church the which now almost euery one doth acknowledge and Supr c. 3. 4. buius Controu which we haue sufficiently declared before wherefore these arguments are of so small worth that they need no longer a confutation CHAP. VIII That there is no lawfull Calling of Preachers or Pastours of the Church but by the visible Church ONE of the Offices of the true Church is to appoint lawfull preachers of the Ghospell and true administers of
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
desire Seeing that the Church is alwaies present who explicateth alwaies her mâ—nd vnto vs in plaine and manifest wordes And if at any tyme there arise any doubt or Controuersy in her decâ—eâ—s she presently declareth it no otherwise then it the Prophets other writers of the ould and new Testament were yet aliue and would clearly explicate their mynds vnto vs in their owne proper words For it is the same Holy Ghost who in tymes past spake by the mouth of the Prophets and Apostles Matt. 10. v. 20. and who speaketh now by the mouth of the Church â—or it is not you that speake but the spirit of your Father that speaketh in you 4. The Church hath the fourth property For there is exceeding great streÌ„gth and immutability in the doctrine of the Church For this truly can neuer be corrupted falsified or chaunged because the Church is alwaies present who alwaies giueth most cleare and euident testimony of her owne doctrine This doctrine also of the Church remaineth alwaies constant and immoueable because the holy Ghost is alwaies present who will not permit the Church to erre according to those wordes of Christ I will Ioan. 14. v. 16. aske my Father and he will giue you another Comforter that he may remayne euerlastingly with you 5. The Church hath the fifth property that is to say the fulnesse and sufficiency of doctrine For the Church teacheth all thinges necessary to saluation according to that promise of Christ When the spirit of truth shall come he will teach you all truth So that the Ioan. 16. v. 13. Church hath hitherto condemned all heresies and heerafter also will condemne all errors arising and oppugning the Catholike faith In like manner she alwaies answereth to all doubtes and difficulties proposed vnto her because she is alwaies present and alwaies liueth 6. The Church hath also the sixt property that is to say Necessity For no doctrine must be receyued as a point of faith vnlesse it be receiued and approued Suprac 8. huius Controu Gal. 1. v. 12. by the Church as we haue declared before by the example of S. Paul who although he receyued his Ghospell immediatly from God by the reuelation of Christ yet he was commaunded by reuelation to go the visible Church and to conferre the Ghospell which he preached with those who were in the visible Church least perhaps in vaine he should runne or had runne 7. Yea and others could not safely belieue him vnlesse his doctrine had byn approued by the Church as Tertulliâ—n S. Hierome and S. Augustine well note The Apostle S. Paul saith S. Augustine called from heauen if he had not found the Apostles with whome by conserring his Ghospell he might appeare to be of the same Society the Church would not at all belieue him Thus S. Augustine And much more the Ghospells of S. Marke and S. Luke who were not Apostles but only their disciples stood in need of this approbation of the Church Hereupon saith Tertullian If he from whom S. Luke receyued Tertul. l. 4. contra Marci c. 2. S. Hier Ep. 11. S. Aug. tom 6. cont Faustum Manich. l. 28. c. 4. Tert. loco cita Gal. 2. v. 2. his light desired to haue his faith and preaching authorized by his predecessors how much more reason haue I to desire the like for the Ghospell of S. Luke seeing the same was so necessary for the Ghospell of his Mayster Thus farre Tertullian 8. And hence it is that the reuelations of S. Brigit and S. Catherine of Siena albeit they were truly reuealed vnto them by God yet they do not appertayne to the Catholike faith because they are not approued by the Church as the vndoubted and certaine word of God 9. Euen as also in the Apostles tyme many before S. Luke wrote the acts of Christ as S. Luke himself testifyeth and yet notwithstanding the Ghospells only of Luc. 1. v. 1. two of them to wit S. Matthew and S. Mark are authenticall for it is well knowne that S. Iohn wrote his Ghospell long after S. Luke but the Ghospells of the rest who wrote before S. Luke do not appertayne vnto faith because they were neuer approued by the Church Wherby it sufficieÌ„tly appeareth how necessary the approbatioÌ„ authority of the Church is 10. The Church hath the seauenth property of the ground of faith for by the Church and her coniunction communioÌ„ a true belieuer may be distinguished from an Infidel for he who belieueth the Church and heareth her is a true belieuer but he who doth not heare her is an Infidell if he will not heare the Matt. 18. v 17. 1. IoaÌ„ 4. v. 6. Church saith our Lord let him be vnto thee as an heatheÌ„or publicaÌ„ And S. Iohn saith he which knoweth God heareth vs he which is not of God doth not heare vs. 11. The Church hath the eight property For whatsoeuer we belieue with our Catholike faith we belieue it because it is reuealed vnto vs from God by Calu. l. 4. Instit c. 9. sect 1. Beza c. 4. suae confess sect 17. the Church But God now reuealeth nothing to euery member of the Church immediatly by himselfe Yea euen our Aduersaries do well admonish vs to labour most of all that no way or leaue be graunted to such fantasticall reuelations 12. The Church hath the ninth property For the Church conuinceth also Turkes and Infidels by naturall reasons of which sort there are many extant in S. S. Thom. in 4 lib. contra Gentes insracap 19. huius Controu Thomas We proue also the Church by the very signes and markes of the Church which are manifest vnto all euen Turkes and Infidels wherof we will speake more hereafter 12. The Church hath also the tenth property because in the Apostles Creed there is expressed an article of the Church For presently after the faith of the true God the Father the Sonne and the holy Ghost first of al is set downe this article I belieue the holy Catholike Church 14. Moreouer that the Church and her preaching is the ground of faith euidently appeareth by the wordes of holy Scripture For when S. Paul disputeth of that faith wherby all are to to be saued he reduceth this whole Faith to the preaching of the Church vnto her sending calling of others to her Ecclesiasticall offices 15. So this Apostle in another place declareth that God alwaies appointed some Pastors Rom. 10. v 14. seq and Doctors in his Church that we be not children wauering in faith and carried about with euery wynd of doctrine but that we may be stable and constant alwayes in one and the same faith and confession of the Sonne of God 16. Lastly those words of S. Paul are most euident wherein he affirmeth that the Church is the pillar and ground of 1. Tim. 3. â— 15. truth Where we are to consider that euery foundation of any bulding hath two offices that
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
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
The third vnity is betwixt the faythfull people and their Pastours by obedience the which whosoeuer dissolue are also to be accounted schismatikes of Hebr. vlt. v. 17. this the same Apostle writeth thus Obey your Prelates be subiect to them this is that fourth marke of the Church assigned by Cap. praeâ—dent §. the Lutherans as we haue sayd in the precedent Chapter the second § 5. This threefold vnity is very sensible the which may easily be perceiued euen by any Infidell For the disagreement of doctrine concerning matter of fayth may easily be heard the dissentions of the people among themselues or with their Pastours may manifestly be perceiued 6. Finally euen naturall reason it selfe proueth this to be one of the most certaine signes of the true Church For God cannot teach contrary and opposite doctrin because he then should be a lyar Hebr. â— v. 18. which according to the apostle is impossible In like manner naturall reason sheweth that God which is goodnesse it selfe cannot be the author of schismes and dissentions but of concord peace and vnity 7. The second signe is Holinesse the holy Scripture is full of testimonies and authorities whereby this signe is most euidently proued and declared For S. Paul in the beginning of almost all his Epistles calleth the Churches vnto whom he writeth Holy as is to be seene in the beginning of the Epistles to the Romanes to the Corinthians to the Ephesians to the Philippians and to the Colossians and S. Peter called the 2. Petr. 2. v. 9. the true Church an holy Nation So also Christ himselfe sayth For then I doe sanctify Ioan. 17. v 1â— 1. Petr. 1. v. 16. my selfe that they also may be sanctifyed in truth Lastly that sentence is often repeated in the holy Scripture the which S. Peter citeth also out of the old testament be yee holy because I am holy 8. The signe also is visible vnto all first because this sanctity is to be seene Matt. 5. v. 16. by good workes that they may see saith Christ your good workes and may glorify your Father which is in heauen Secondly this sanctity Ad TituÌ„ 2. v. 1. 8. may be seene by their pious and holy doctrine For it is necessary that the true doctrine of God be holy sound and irreprehensible Thirdly this sanctity is seene by the miracles wherby God himselfe testifieth and confirmeth the sanctity of his Church And them that belieue saith Christ these signes shall follow in Marc. vlt. v. 17. my name they shall cast out Diuells 9. This signe also of Sanctity is euident to all euen by naturall reason For a good tree bringeth forth good fruit And contrariwise Matt. 7. v. 18. a bad tree bringeth forth ill fruite Moreouer wicked doctrine which is eyther against the Law of Nature or good manners cannot be of God on the other side the doctrine which is agreable to the Law of nature and good manners is of God Finally true miracles do conuince that there is the true Church of Christ where such miracles are done seing that true niracles can only be done by the power of God for euen as God alone hath made and ordayned all thinges so God only can change at his pleasure the Natures of thinges and the naturall order therof according to that saying of the Psâ—m 71 v. 18. Prophet Dauid Blessedbe our Lord God of Israell who can only worke miracles But God who is goodnesse it selfe cannot testify or approue any false doctrine by miracles 10. The third signe of the true Church Suâ—r c. â— huius CoÌ„trouers S. Aug. Tom. 7. pertotum lib. devni Eccles Gen. 12 v 3. Gen. 22. v. 8. Psal 2. v. 8. Psal 1. v. 8. 11. Act. 1. v. 8. Rom. 10. v. 18. Colos 1. v. 6. is that it is Catholike or Vniuersall and that two waies First because it continuethal waies as we haue proued already Secondly it is also Catholike or vniuersall because since the comming of Christ it is dilated and propagated ouer all the whole word 11. S. Augustine vseth this argument most of all against the Donatists to shew the true Church For first God promised Abraham that all Nations should be blessed in his seed and afterward he confirmed the same with an Oath So God the Father said vnto Christ Aske of me and I will giue thee Nations for thy inheritance the limits of the earth for thy possession Many such like places are in the Psalmes and in the new Testament 12. And this signe is also visible because that which is euery where and at all tymes may be seene of all men when it is a thing that can be seene as this is 13. Moreouer this signe is very certaine euen by the light of nature For naturall reason teacheth vs that the prouidence of God extendeth it selfe very carefully ouer all those which are his and that falsity cannot alwaies continue but must needes be ouercome by truth and that God is of greater power and able to do more then the Diuell Yea the beginning and progresse of all false religions Belâ—ar l. 4. de Eccles milit c. 5. 6. Act. 5. v. 38. 39. as Bellarmine well noteth are certainly knowne Finally the worke and counsell of men but not of God is quickely dissolued as Gamaliel saith in S. Luke 14. The fourth signe of the true Church of Christ is that it is Apostolicall to wit founded by the Apostles of Christ and that she hath continued euer since their tyme till these our dayes by a continuall succession For this signe as also the former is the proper marke of the Church of the new Testament for of it is all our Controuersie But that the Church of Christ was founded by the Ephes 2. v. 20. Cap. â— 4. 8 â—huius controu Isa 59. v. vl Ierem. 33. v. 17. 18. Apostles appeareth euidently by those wordes of S. Paul built vpon the foundation of the Apostles and Prophets And we haue already proued the continuall succession of the Church by many testimonies of Scripture The same also the Prophets do testify in many places 15. Moreouer seeing that there are as the Apostle sayth alwayes Pastors and Doctors in the Church without whom she cannot consist and continue as our Aduersaries confesse it necessarily followeth as we haue declared before that there hath alwaies beene a continuall succession of these Pastors Doctors in the true Church of God 16. But that which many do say is both foolish and friuolous to wit that there hath beene alwayes a continuall succession of doctrine in the Church but not of persons For seeing that true doctrine must needes proceed from some persons and those of men for not Angells but men doe teach now adayes if the true doctrine continueth it is also necessary that the men which teach this doctrine Supra c. 8. huiuâ— controuersiâ— continue still and such also as are lawfully called to
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
any inuisible and vnknowne Calu. l. 1. Inst c. 8. sect 9. in fine Church but from the visible Roman Church Wherefore sayth Caluin It is most certaine that all the writings of the Prophets and Apostles came no otherwise to all posterity but as it were from hand to hand deliuered vnto vs by the auncient Fathers continually from yeare to yeare Thus he But none hath deliuered the Bibles froÌ„ haÌ„d to hand but the RomaÌ„ Church Wherefore it is as certaine that the Roman Church is the true Church of Christ as that the holy Scripture is true Scripture seeing we do not know this which we haue to be true Scripture but by the authority tradition and testimony of the Roman Church 20. Vnto this that also belongeth Supr c. 5. huius coÌ„trouers which we haue proued before to wit that the true Church doth not only giue a bare testimony but also sufficient authority to the Scriptures for this the only Roman Church and no other aboundaÌ„tly performeth 21. The seauenth reason The office of the true Church is to iudge of all controuersies which do arise among Christians eyther in points of fayth or other Ecclesiasticall affayres But to the Roman Church only and to no other besides all controuersies were brought which arose in the Church eyther in fayth or other Ecclesiasticall matters For vnto this as to the seate Supr c. 7. huius coÌ„t of S. Peter and the supreme Church all had recourse who had any iniury or wrong done them So S. Athanasius Patriarch of Alexandria so Peter his successor so S. Iohn Chrysostome Patriarch of Constantinople and many others did of whom Bellarmine â—aron ToÌ„ 3. 4. 5. 6. 7. Calu. l 4. Inst c. 8. sect 16. and Baronius more at large the which Caluin also cannot deny 22. Heâ—revnto also it belongeth that the Roman Church hath confirmed all generall Councels lawfully assembled as Bellarmine declareth and Baronius more Bellarm. l. 1. de Eccles â—nilit c. â—â— BaroÌ„ loc citaâ—â—â— at large in euery age 23. The eight reason The office of the true Church is to ordaine appoint lawfull Pastors and Ministers of the Sacraments and to conserue alwayes the ordinary vocatioÌ„ as we also proued before But our Aduersaries can assigne no other Church but the Roman which hath alwayes had this ordinary vocation and coÌ„â—inuall succession of Pastors and the ordinary authority to send and institute Pastors in the Church of God 24. The ninth reason The office of the true Church is to teach a true faith without any error so that in no one point Cap. 8. â—u conâ—rou of doctrine necessary to saluation she may erre as we haue already proued out of holy Scripture But our Aduersaries can shew no other Church besids the RomaÌ„ Cap. 7. â—uius coÌ„t which hath not often erred in fayth Neyther dare our Aduersaries affirme that Sand. dâ— visibili Monar Eccles pertotuÌ„ l. 7. Bell. in quinque lib. dâ— Rom. PoÌ„tif Coccius Tom. 1. l. 1. Artic. 11. seq Baron per omnes 12. Tomos Calu. l. 4. Instit c. â— sect 16. subfinem there is as yet among them any visible Church which cannot erre in fayth But Doctor Sanders Bellarmine Coccius Baronius do most euideÌ„tly demonstrate that the Roman Church neuer erred hitherto in doctrine concerning matters of faith 25. And heere it is to be considered that in all other Churches founded by the Apostles yea in the Patriarks seates themselues there haue not byn only heresies but also many Archbishops heretikes but only the Roman Church among them all hath alwaies byn free vnstained with any heresy The which Caluin doth plainly acknowledge when he writeth that the Roman Church in the tyme of old heresyes was not so troublesome as other Churches were and that it kept more exactly then the rest the doctrine once deliuered vnto her by the Apostles But he badly asâ—r beth this to the power and strengeth of nature or to the generous dispositioÌ„ of the Romans not to the prouidence and grace of God 26. Much better did the auncient Bishops of Rome referre it to the singular prouidence of God and to the praier of Christ of the which Christ himselfe speaketh Luc. 2â— v. 32. when he sayth But I haue prayed for thee Peter that thy fayth fayle not And indeed Bellarmine Bell l. 4. de Rom Pont. c. â— alledgeth seauen auncient Bishops of Rome which attribute this to the prayer of Christ 27. The tenth reason The proper and chiefest office of the true Church is to bring men to their eternall saluation so that without her helpe or without her we cannot hope to be saued as we proued before by our Aduersaries doctrine Supr c 2. â—uiuscoÌ„t We aske therfore of them whether our predecessors who liued vnder the Bishops of Rome these thousand yeares past were all damned or no they dare not affirme they were damned but out of the true Church of God we cannot hope for saluation the Roman Church therfore wherein they liued and obteined their saluation is the true Church of Christ CHAP. V. By the signes of the true Church it is declared that the Roman is the true Church of Christ. WE haue declared out of the holy Scriptures that there Cap. 19. huius Controu are foure most certaine signes of the true Church of Christ all which doe proue the Roman to be the same Church we speake of 2. First as concerning the vnity of faith and doctrine the Church of Rome hath the same faith in all and euery particular point therof with the primitiue Church as also with that Church which hath continued now for the space of almost a thousand six hundred yeares as Coccius clearely declareth out of the writings of all both auncient and late Historiâ—raphers Coccius induobus Tom. thesaur and that through euery article â—ow in Controuersy And we will hereâ—fter shew in euery one of them the conâ—ent and harmony of the Roman Church with the Scriptures and auÌ„cient Church But on the other side among our Aduerâ—aries there are many iarres and dissensions in points of Faith euery one of them condemning another of heresy as the forsaid Cocciuâ— manifestly sheweth euen by Coccius Tom. 1. l. 8. Art 7. 8. 9. 10. our Aduersaries owne writings wherfore it is most manifest that there is perfect vnity and agreement in the Roman Church concerning all matters of faith and that our Aduersaries doe differ and disagree almost in euery article therof 3. And heere it is diligently to be considered that this doth not happen vnto our Aduersaries by a meere chaunce only or by the malice of some few of them as they say it doth but euen necessarily out of the nature and condition of their doctrine For they teach that there should be no Superiour vnto whom all should be obedient and submit themselues no iudge of Controuersyes whose iudgment and definition in those
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
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
true sense of these wordes Ipsa conteret c. THAT we may find out the true sense of these wordes we must first resute the false expositions of our Aduersaries The LutheraÌ„s by the seed of the womaÌ„ will needes haue Christ only to be meant we confesse in deed that he is principally meant therby and that therefore the place may be well vnderstood of Christ as many auncient Fathers haue expounded it but that Christ alone is meant hereby and not his members we deny to be the literall sense for the reason following 2. First it is euident that the seed of the Serpent which is opposed against the seed of the woman doth not signify any one Serpent but a multitude it is therefore very probable that by the seed of the woman a multitude also is signified vnlesse we will haue the Scripture in so few wordes speake ambiguously Moreouer semen is a Nowne collectiue properly signifying a multitude neyther is there any thing in this sentence that forceth vs to depart from the proper signification of the Word This reason is of so great a force that Caluin was moued therby to forsake the exposition of the Lutherans which he would otherwise willingly haue imbraced the more strongly to assault vs for thus he writeth Some make no doubt but Christ alone is Calu. in Gen. loco â—it meant by the seed of the woman whose exposition I could willingly approue but that I see they offer too great violence to the word seed for who will graunt that a Nowne collectiue is to be taken for one man only Thus Caluin So strong is the truth that it extorteth a true confession from her greatest enemy 3 Secondly it is sayd of the seed of the woman that it shall crush and bruze the head of the Serpent but this crushing and bruzing the Scripture doth not attribute to Christ alone but to all that lead a godly life in him for to euery iust man the holy Ghost speaketh saying Thou thalt walke ouer the Addar and Basiliske and thou Psal 90. v 13. shalt tread vnder thy feete the Lyon and the Dragon And Christ saith vnto his Disciples Behold I haue giuen you power to tread vpon the Serpents and Scorpions and vpon all the power of Luc. 10. v. 19. the enemy And the Apostle to the Romans prayeth saying The God of peace cruâ—h Satan vnder your seete quickly And lastly in very many places of Scripture the faithfull Rom. 16. v. 20. are said to ouercome the Diuell and to get victories against him which is all one as to crush him Seing therefore the proper worke of this seed agreeth also 1. Ioan. 2. v. 13. Apoc. 12. v. 11. 1. Cor. 15. v. 57. to the members of Christ the Word seed is not to be limited to Christ alone Ad hereunto that God in these wordes intended to comfort not only Eue deceaued by the craft of the Diuell but all her posterity Now the comfort is more generall if all the faithfull should be able by Christ to ouercome the Diuell thâ—n if that Christ alone should ouercome him euen as our comfort is greater that we togeather with Christ shall rise againe then if Christ only should rise and be alonâ— attayne to eternall life 4 Thirdly Albeit we should graunt our Aduersaries that Christ alone doth crush the head of the Dâ—uell which is the former part of the sentence yet the latter part can by no meanes bâ— applyed to Christ alone where it sayd that the Diuell shall crush this seed for Christ in his owne person cannot be crushed by the Diuell we must therefore needes by this seed vnderstand also the members of Christ for in the Hebrew text it is thus word for word ipsa vel ipsum coÌ„teret tâ— in capite â—â—â—â—teres â—um vâ—leaâ— in calcâ—â—â— for the Hebrew word is the same in both places both in the first and in the later part of the sentence and signifyeth contâ—â—â—re 5. As for Caluins exposition interpreting In Gen. loc cit lib. 1. Instit c. 13. sect 2. by the seed of the woman al mankind it is not to be receaued for God in this place denounceth emnity betweene the seed of the Serpent and the seed of the woman but infidells and vngoodly persons haue no emnity with the Diuell and his seed but are rather the seed and sonnes of the Diuell according to those words of Christ Yâ—â— are of your father the Diuell they therefore cannot appertayne to this seed Ioan. 8. v. 44. of the woman 6. But whâ—râ—as Caluin in another place sayth that Christ and his members are signifyed by the seed of the woman wee Calu. l. 1. Instit c. 14 sect 18. like well of that his saying for it is the exposition of the Catholike and auncient Fathers and indeed the true litterall sense 7. For in that sentence God sayth first that he will put emnity wherefore he speaketh not of any naturall emnity â—â— Caluin insinuateth but of a super naturall proceeding from God Moreouer God signifyeth betweene whome this emnity shal be to wiâ— betweene the Serpent and womaâ— Now as by the Serpent the Diuell is meant whome that naturall Serpent represented and in whome God layed his curse vpon the Diuell so by the woman Eâ—e is meant the spouse of Christ or his true Church represented by Eâ—e whose force and victory against the Diuell was therefore foretold by God for that Eue represented the Eph. 5. v. 32. 2. Cor. 11. v. 2. 3. Church as Adam did Christ the Apostle plainely teacheth in his Epistle to the Ephes and the same Apostle doth therfore elsewhere expound this place of Satan and the Church as doth S. Iohn in his Apocalypâ— Apoc. 1â— v. 13. 17. where he declareth this emnity betwene the VVoman and the Serpent to be indeed the emnity betweene the Church of Christ and the Diuell wherfore here by the Serpent is signifyed the Diuell by the woman the Church by the seed of the Serpent the Children of the Diuell and all the wicked who are aliens from Christ and his Church but especially such as seduce others and Mat. 1â— v â—8 Apoc. â—â— v. 17. oppugne the Church The seede of the woman are the Children of the Church especially such as keep Gods commaundments and haue the testimony of Iesus Christ as S. Iohn speaketh 8. Furthermore this woman to wit the Church shall crush the head of the Serpent as we haue proued by many places of Psal 90. v. 1â— Luc. 10. v. 19. Rom. 16. v. 20. Scripture But on the other side the womans heelâ— shal be crushed by Satan for the Church ouercoÌ„meth the Diuell by her chiefe and more excellent members but she is ouercome in such her members as are base and worldly giuen which set vp their rest heere vpon earth and tast no other things but such as are terrene earthly worthily therefore signified by Defuga saec c. 7. the heele
that name to the Morauians at their first Conuersion to the faith of Christ but this was 880. yeares after Christ and this custome was of no long continuance amongst them as appeareth Baron Tom. 10. an 880. n. 19. Tom. 11. an 1080. n. 1. by that which Pope Gregory the sâ—auenth writeth to the Duke of Bohemia is to be seene in Caesar Baronius 6. The third assertion To translate the Scripture into the vulgar tongue is neyther in it selfe vnlawfull nor forbidden by any Ecclesiasticall law so it be truly translated Nay such a translation serueth Preachers to great vse who are to cite and expound the Scriptures to the people in the vulgar tongue Hereticall translations are indeed forbidden especially of the new Testament because in them many places of holy Scripture are by false translating corrupted 7. The fourth assertion It is not a thing profitable to all to read the Scriptures in the vulgar tongue yea to many it is rather pernicious for we are taught by â— Pet. vlt. v. 26. the Apostle S. Peter that in the Scriptures are many thinges hard to be vnderstood which vnlearned and vnstayed persoÌ„s depraue to their owne destruction Many also there are vncapable of meate and solid sustenance who are therefore to be â— Cor. 3. v. 2. Heb. â— v. 12. fed with milke as the Apostle speaketh and for such it is more wholesome to be fed by the sermons and instructions of their Pastors then to feede themselues with reading the Bible It was therefore great prudence of the Church to forbid that the Bible though translated and set forth by Catholikes should be read of Index li. â—rohâ—â— Reg. 4. all indifferently and without the approbation and leaue of the Bishop Pastor or Ghostly Father 8. Our Aduersaries obiect certayne places of S. Chrysostome and S. Hierome in which they exhort to the reading of the Scripture but they should haue obserued that those Fathers speake of reading the Scripture in the Greek tongue then extant or in the Latin according to the old edition which was neuer forbidden to any by the Church whereas our Controuersy is about the translations of the holy Scripture out of the Hebrew Greek and Latin into the vulgar tongue which are all for the most part corrupted 9. And it is worthy the noting that our Aduersaries spend their tyme in vayne in gathering togeather arguments by which to perswade men that it is necessary for them to read the Scriptures in the vulgar tongue to the end they may learne out of them what they must necessarily know if they wil be saued for how truly or plainly soeuer they be translated no man shall euer receyue any fruite by them vnlesse he first belieue aright and be guided by the holy Ghost to whome it appertayneth to guide vs into the right Psal 142. v. 8. 1â— land to make knowne vnto vs the way in which we are to walke to teach vs the will of God which we are to fulfill VVhich is manifestly to be seene in the Iewes who vnderstaÌ„d the Hebrew text much better then Christians in which there is so ample and cleare mention of Christ and yet for all that they do not belieue in Christ Our Aduersaries therefore haue little reason to keep such ado about the wordes of Scripture or the translation of them let them first imbrace the true Faith which is in the Church only let them seeke after the holy Ghost who is not to be found out of the Church let them seeke out the true sense of the Letter which the Church only conserueth vncorrupteed and it will easily be graunted vnto them to haue the Scriptures in what tongue soeuer they will so they be truly and vncorruptedly translated and that they vse them to their owne saluation and not to their destruction as many do wherof we haue for witnesse not only the Scripture but dayly experience And this shall suffice concerning the translatioÌ„ of the Scripture into the vulgar toÌ„gue 10. For of the prayers in Latin eyther priuately made by the people or publikely offered by the Priest at masse and in the administratioÌ„ of the SacramoÌ„ts we wil treat hereafter in their proper places CHAP. XIII That our Aduersaries vse many sleightes in corrupting the Word of God OVR Aduersaries often require vs to proue all that which we say out of the written Word of God but when we cite the same in expresse tearmes they haue many wayes by which they depraue it Wherfore before I make an end of this Controuersy concerning the written Word it shall not be from the purpose briefly to detect such their corruptions partly to the end that no man be deceaued by them and partly that euery man may vnderstand nothing to be so plainely and clearely set downe in the written VVord which by the Commentaries of crafty and subtile wittes may not be weakned and made of little force if no regard be had to the authority and iudgment of the Church And that no man may thinke that I herin calumniate them or deale lesse sincerely with them I will set downe out of their owne writings some one or two exaÌ„pls of each manner of corrupting wherof many will occure in ech Controuersy 2. The first manner of shifting of places alleadged out of the written Word is to say that the originall text is corrupted and what is alleadged is crept out of the margent into the text whereof see many examples in the 12. and 18. Chapter of the Latin Edition of this CoÌ„ttouersy 3. Their second shift is to reiect the vulgar translation and insteed thereof to cite some new and corrupt translation of their owne It is euident inough that Luther in his first version of the new Testament into the German tongue set forth in the yeare 1522. hath more then a thousaÌ„d eâ—rors as many haue obserued amoÌ„gst Ioannes Cocl eus de actis Luther an 1522. which neyther the last nor the least is his presuming to add to the text of S. Paul the 3. Chapter and 28. verse the particle alone thereby the stronglier to establish his doctrine that Fayth alone iustifieth for this place of the Apostle VVe thinke a man iâ— Rom. 3. v. 28. iustifyed by fayth he traÌ„slateth by sayth alone when a certaine friend of his to whome the same was obiected by a Catholike asked the cause why he so translated it he no lesse ridiculously then proudly answereth in a certayne little booke set forth by him in the yeare 1530. vnder this title A certaine information or answere made to two questions proposed by a certayne good friend concerning the translation of Scripture and the inuocation of Saints In which he aduiseth his friend to answere the Catholikes obiection after this manner D. Martin Luther Luth. â—0 4. Germ. excuso VVittemb an 1551. fol. 475. will haue it so and sayth that a Papist and an Asse iâ— all one thing so I will so I command let my
Iudocus Ruesten in his first tome defending the Councell of Trent against Kemnitius 4. Secondly a thing may be conteined in expresse words in the holy Scriptures as that Christ is borne suffered and risen againe c. And in this sense we deny that the whole word of God is conteined in the Scripâ—uâ—e That obiection of our Aduersaries by this may easily be answered when they say that we affirme that Traditions are the vâ—written word of God yet we goe about to proue theÌ„ by Scriptures For we do not proue euery particuler Tradition by expresse words of Scripture but we only deduce and gather them out of it and conuince in generall that there are Traditions 5. The third thing which is to be considered is that our Aduersaries being conuinced by truth doe acknowledge that many things were deliuered vnto vs by the Caluin coÌ„t 4. sess Con. Trident. in â—ntid Beza denotis Eccles tom 3. Tract Theoâ— p. 137. edit Anni 1582. Apostles besids those which are written But say they those were only externall rites and ceremonies seruing only for the ornament or discipline of the Church but nothing concerning doctrine of fayth was deliuered by the Apostles which they haue not set downe in writing So Caluin and some others which follow his opinion Wherfore it remayneth for vs to proue that not â—â—ly external ceremonies but also those which belong vnto the doctrine of fayth were deliuered vnto vs by the Apostles that they were neuer expressely â—et downe in writing 6. The fourth thing is that seing our Aduersaries cannot deny that which was obiected vnto them by Catholikes to wit that the Scripture in many places maketh expresse mentioÌ„ of the word of God preached deliuered and diuulged ouer the whole world as we haue already declared euen out of the holy Scriptures they are wont to answere that long since in the Apostles tyme this Word of God was deliuered preached and not written but the Apostles after wards set downe in writing all the preached word of God or at the least as much therof as was necessary vnto saluation The which solutioÌ„ albeit it be very weak and friuolous seing that it relieth vpoÌ„ no sure ground yet notwithstanding tâ—at it may more fully be confuted we will declare hereafter that many of the chiefest points of faith were not expressely set downe in writing by the Apostles And thus much of the state of this Question CHAP. II. Out of the first and chiefest principles of faith it is clearly conuinced that there are Traditions THE first argument wherby we proue Traditions is taken out of some of the chiefest principles of faith For there are three chiefe and most necessary points of faith yea the câ—ieâ—e grounds of our whole faith which are not to be found expressely in Scripture 2. The first that there must needes be some Catalogue or Canon of the sacred Bookes aswell of the old as of the new Testament the which all Christians with an assured faith should imbrace as a most certaine and an vndoubted truth and this is a very necâ—ssary point of faith yea of it dependeth the authority of all the bookes of holy Scripture because by this Canon the sacred and true books of Scripture are discerned and made knowne from all those which be Apocriphall especially because aswell in times past as in these our daies there hath bin so many and so great Controuersyes about the Canonicall and Apocriphall bookes of Scripture and such a Canon was altogeather necessary aswell in the auncient Church before Christ as in our present Church after Christes tyme the which also our Aduersaries themselues haue learned by experience For they haue also placed their new Canon of the books of holy Scripture in their Consession made at Confess Ruâ—ellana Act. 3. â—ochell and in the later end of some of their Bibles and yet neyther in the time of the old Testament nor in the tyme of the new Law was this CanoÌ„ euer written downe in the Bibles themselues 2. I know our Aduersaries that they may escape this argument do runne to the inward instinct of the holy Ghost wherby say they we know what book is Canonicall and what is not But this answere is refuted reiected before where we haue shewed that the holy Ghost doth not moue vs to belieue any thing with the Catholike faith which is not the word of God If Suprac 5. therfore the holy Ghost moue vs to belieue that some bookes are Canonicall and some are not it is necessary that this be the word of God We aske therefore of them whether this is the written word of God or the vnwritteÌ„ if it be the written word in what Booke or Chapter is it to befouÌ„d if it be no where to be found our Aduersaries must needs coÌ„â—esse that by the instinct of the holy Ghost they also belieue the vnwritten word of God or Traditions 3. The second principle of faith is that we must necessarily with an assured and firme faith belieue that all those Bookes eyther of the old or of the new Testament which we now retaine are safely deliuered vnto vs entyre aâ—d vncorrupted through so many handes so many ages so many vexations and persecutions of the Christians for otherwyse the whole credit and authority of those bookes will decay and perish But this is no where extant or written for neyther the Prophets or Apostles haue euâ—r written that their bookes should neuer be falsified or corrupted by any yea it appeareth sufficiently Supra c. 9. 10. 12. 13 by that which hath byn already said that they were falsified and corrupted in many bookes by the Iewes and Hâ—retâ—kes Let our Aduersaries therfore tell vs where it is written that this holy Scripture which we haue now is not corrupted or falsifyed 4. The third principle of fâ—yth is the true sense of the letter For the true word of God consisteth rather in the true sense or meaning of the words then in the words Supra cap. 3. themselues as we haue declared before But the true sense of the words that is to say in what sense or meaning the words are to be vnderstood eyther properly or figuratiuely cannot be had from the holy Scripture alone but also from the doctrine and Traditions of the Church as we haue sayd before in the fourth Chapter wherby it also followeth that the writteÌ„ word of God conteyneth in it the least part of the word of God to wit the bare letter only but the word of God preached and deliuered keepeth and professeth vnto vs the cheif part of the word of God that is to say the true natiue sense of the same S. Basil l. de Spir. sanct c. 27. Brent contra Petr. â— Soto in suis prologom Kemnit cont 4. sess Conc. Trid. cùm agiâ— de 2. gen Tradiâ— 5. And this is that which S. Basil sayth that those who reiect the vnwritten points of fayth as indiscreet persons do
â—lla verba 1. â—l Cor. 4. v. 6. word of God but of this one point that we must not be puffed vp in pryde as euen Caluin himselfe acknowledgeth 5. But to omit all such thinges as other Catholike Doctors haue very well and learnedly written of the proper and literall sense of these wordes yea that we may also graunt to our Aduersaries that this which they alledge is the true sense they erre very much in that they thinke that these wordes of Moyses belong vnto vs and that we are no lâ—sle now bound and obliged by them then the Ieues were in tymes past For these wordes do no more appertaine vnto vs then those of the same booke of Deuteronomy Câ—rsed be â—e that Devt 27. v. vâ—â— abideth not in the wordes of this Law and sâ—lfilâ—â—th them not in worke From which wordes S. Paul manifestly teacheth that we are deliuered Ad Gal. 3. l. 10. 1â— and freed by the grace of Christ Iesus But seing that in these wordes which they do heere alledge Moyses commaundeth that the ChildreÌ„ of Israel should obserue fulfill euery word which he had commaunded them for so it is expresly set downe Deuteronomy 12. the last verse in the Hebrew text and in all the Bibâ—s of our Aduersaries and he presently addeth that nothing is to be added or detracted from all these he manifestly commaundeth the keeping of the whole Moysaicall Law and of all the Sacraments Sacrifices and Ceremonies of the old Testament For he doth not only commaund that nothing should be added but also that nothing is to be detracted of all those thinges by him commauÌ„ded Wherefore if our Aduersaries obiect against vs that we adde any thing against this precept we may more iustly obiect vnto then that they detract farre more then we add seing that they neyther obserue the Circumcision nor the legall Sacrifices nor other Ceremonies which are so often and so straitely commaunded in Deuteronomy It cannot truly be denyed but that this is to detract somewhat from those thinges which Moyses commaunded and therâ—ore our Aduersaries must needes confesse that these are the wordes of the old Law and consequently do appertaine nothing vnto vs. Out of this which hath byn said it followeth that our Aduersaries do very indiscretly foolishly boast and bragge of those wordes of Moyses For in the exposition thereof they erre farre from the truth and a great deale more in the application when they go about to proue that we are also bound and obliged by them 6. Our Aduersaries take their second argument out of these wordes of Salomoâ—s Prouerb 30. v. 5. 6. prouerbâ— Euery word of God is fiery it is a sâ—ield of defence to those which hope in it do not add any thing to the words therof and thou shalt not be found and reprehended as a lyar I answere that this place maketh nothing against vs for in that place there is no mention made of Scripture only but of al the word of God And it is most true that nothing should be added to all the whole word of God the which is to be belieued with a Catholike faith as the true word of God For as we haue said before our faith relyeth only on the word of God but the Scripture only is not all the word of God because all Traditions also which contayne poynts of faith belong therunto as we haue sufficiently Supra c. 2. proued already But they add to the word of God are lyarâ— who affirme that God sayd this or that which indeed he neuer spake And of this sort â—re those false Prophets of whome God by the Prophet Ieremy complayneth saying They Hier. 23. v. 16. 21. speake the vision of their hartes not from the mouth of our Lord againe I did not speake vnto them and they did prophesy This place also may very well be vnderstood of those who add any thing contrary to the word of God For in the Hebrew text there is set downe that particle Ghal which often tymeâ— signifieth contrary or against as we haue already declared in our answere to the first argument CHAP. IX Wherin is examined that place of S. Pauls Epistle to the Galathâ—ans which our Aduersaries do obiect against Traditions THE third argument our Aduersaries take out of the first Confess Rupâ—lâ— Art 3. Chapter to the Galathians the which they haue also added to their confession of fayth as inuincible For they haue omitted their second argument as not strong inough for their purpose But thus they frame their argument The Apostle Gal. 1. v. 8. 9. sayth twice an Anathema to those who teach any thing besidâ— that which he hath taught therefore nothing is to be receiued or belieued but Scripture Our Aduersaries haue this place of the Apostle often in their mouthes wherefore it shal be exaâ—ined more exactly We answere therfore thaâ— our Aduersaries do erre heere for two reasons first because our whole controuersy is of the written word of God but in these words there is no mention made of the writteÌ„ word or of Scripture but only of the word preached and deliuered viâ—â— vâ—câ— to the Galathians by S. Paul And hence it is that S. Augustine farre otherwise August Tom. 7. de vnit Ecâ—les c. 24. then our Aduersaries disputing against the Donatists proueth by these words of the Apostle that we are bound to admit and belieuâ— the Traditions of the Church as for exaÌ„ple that those who are once orderly and lawfully christened by Heretiks are not to be baptized againe And well truly for that which is viua voce deliuered is a Tradition and not Scpriture Moreouer if the Scripture only conteyned expressely all the poynts of fayth the Apostle would rather haue proposed the Scripture as the rule of fayth then his owne preaching seing that the Scripture is manifestly well knowne to all Nations but his owne preaching to the Galathians only But our Aduersaries vrge againe and say that all that which the Apostle preached to the Galathians was written eyther before that tyme or afterward by S. Paul and the other Apostles they say this but they proue it not For this is no where written in holy Scripture and so whiles they goe about to perswade vs that all points of fayth are writteÌ„ they coyne inuent a new poynâ— which is no where extant in Scripture that is to say that all such thingâ— as S Paul viua voce taught the Galathians are written But we following herein S. Augustine do 3. Aug. Tom. 9. Tract 96. in Io. Tom 7. de â—nit Eccles c. 21. infine gather much better by these words and infer thus against them If there must be nothing belieued but that which S. Paul preached to the Galathians and that none knoweth certainly what are those things which he preached but by the Traditions and doctrine of the Church it followeth manifestly that besids the Scripture we must also belieue
9. Tract 98. in Euan loan subfinem which is in the holy Scripture For so S. Augustine speaketh in one place But in another he clearly explicateth himselfe by this word praeter to vnderstand contra because we must preach nothing contrary to the holy Scripture That this is the true sense and meaning of S. Augustine it is manifest by the words themselues wherby also he proueth that the word praeter in those words of the Apostle doth signify diuers but not contrary thinges For in this manner he writeth when he warneth his schollers to take heed of the opinions of the Manichaeans other heretikes Ad Gal. 1. v. 6. because these are not only distinct but also contrary to those which the Apostle taught Let the admonition sayth he of the holy Apostle neuer depart from your hart If any shall euangelize vnto you besids that which you haue receiued let him be Anathema He doth not say 1. Thess 3. v. 10. more then you haue receaued but besides that which you haue receaued For if he should say that he should be preiudiciall to himselfe who coueteth to come to the Thessalonians that he might supply that which was wanting to their sayth Now he which supplieth addeth that which is lacking taketh not away that which was But he which ouerposseth Ioan. 16. v. 11. the rule of fayth doth not goe on in the way but departeth froÌ„ the way That therfore which our Lord sayth I haue yet many things to say vnto you but you cannot beare them now were to be added to those things which they knew and not to be ouerthrowen by those they had already learned Hitherto S. Augustine CHAP. X. Whereinâ—other obiections of our Aduersaries against Traditions are refuted THE fourth argument is deduced out of these words of the Apocalyps Apoc. 22. v. 18. Confess Rupell Artic. 5. which they also cite and alledge in their ConfessioÌ„ at Rochell If any man shâ—ll adde to these things God shall adde vpon him the plagues written in this booke But who doth not see that S. Iohn speaketh expresly of the booke of the Apocalyps only and not of the whole Scripture for he sayth I testify to euery one hearing the words of the Prophesy of this booke if any man shall adde to these things c. and in the 19. verse following If any man shall diminish of the words of the booke of this prophesy c. He speaketh therfore only of the propheticall words of the Apocalyps For it is manyfest otherwise out of Ecclesiasticall histories that S. Iohn wrote his Ghospell after the Apocalyps and Hier. de script Eccles in Ioan. Apost consequently that he added many things besids the Apocalyps But let our Aduersaries take heed least they incurre those paynes which S. Iohn threatneth to those which adde or detract any thing from the Apocalyps seing that they so often and so bouldly wrest the prophesies of the Apocalyps to many strang senses against the Pope and the Catholike Church 2. Our Aduersaries alledge many other things but their arguments which be of lesse moment are taken out of those places of Scripture which commend vnto vs the great excellency of holy Scripture But Supra c. 2. all these are very easily confuted by that one ground which as we haue declared before euen our Aduersaries do admit to wit that to the end the holy Scripture be perfect in it selfe and sufficient to euerlasting saluation it is not necessary that it should expresly coÌ„teyne al points of fayth but it is sufficieÌ„t that all such poynts may be deduced by a good consequence out of it But all the Traditions of the Church which belong vnto fayth may be gathered Supra c. 2. as we haue sayd out of Scripture the which also we declare more at large in euery one of these controuersies Our Aduersaries therfore haue not reason to say that we teach the Scripture to be impersect or insufficient For as concerning this sufficiency and perfectioÌ„ of Scripture they are forced at least to yield and subscribe vnto our opinion here in but these their arguments whereof they make great account we haue therfore alledged to the end all may know how badly they interpret the holy Scriptures and by how friuolus reasons they are perswaded to forsake the Catholike fayth 3. But euen this sufficiency of Scripture which they preteÌ„d they proue very foolishly by those wordes of the Apostle wherein he teacheth that the Scripture Ad Tim. 3. v. penut is very profitable as though forsooth euery thing which is profitable for obtayning some particuler end or purpose were also absolutely sufficient then the which nothing can be spoken more absurdly The Head truely is not only profitable but also necessary that a man may liue but who I pray you will say that the head only without the rest of the body is sufficient for the lyfe of man But our late Aduersaries to the end they may make this their discourse or reason the stronger say that in humane thinges not euery thing which is profitable is also sufficient but in diuine matters whatsoeuer Iunius coÌ„tra Bell. controu 1. lib. 4. c. 10. notâ— 44. is profitable is also sufficient whervnto Iunius like a fine young stripling addeth that this can be ouerthrowne by no sophistry But who doth not see that the Eucharist by the diuine vertue thereof is profitable to the obtayning of eternall saluation and yet notwithstanding without Baptisme it is not sufficieÌ„t as also without faith and pennance the same may be sayd of Baptisme and of euery booke of Scripture Yea euen the Apostle doth not speake of the whole Scripture as our Aduersaries thinke he doth when he saith that euery Scripture is profitable but of euery particuler part thereof For how Hier. de Scrip. Eccles in â—oaÌ„ Apost 2. Tim. 1. v. penult could he speake of a thing which was not then extant But as then the Ghospell of S. Iohn was not yet written nor the Apocalyps For these were after S. Pauls death written by S. Iohn Hence it is that the Apostle S. Paul doth not say the whole Scripture but euen Scripture inspired by God is profitable For there is not one part of Scripture which is not profitable vnto vs if it be well vnsterstood Yet for all that notwithstanding euery one part precisely in it selfe abstracting from the rest of the Scripture as all do very well know is not sufficient 4. Finally it is also to be considered that all those places wherin the integrity perfection and vtility of the Scripture is commended vnto vs must nedes be vnderstood not of the bare wordes only but of the same well and rightly vnderstood But this true vnderstanding of the words cannot otherwise be had then by Tradition Supra c. 4. and the vnwritten doctrine of the Church it selfe as we haue already declâ—red Wherefore all those places which do commend vnto vs the holy Scriptures do also
consequently coÌ„mend vnto vs Traditions and the vnwritten Word of God seing that therein consisteth the principal part of holy Scripture to wit the true sense of the wordes CHAP. XI Wherein is declared how we may know the Apostolicall Traditions AMONG the other argumentes of our Aduersaries this is one that we cannot know certainly which are the Traditions of the Apostles seing that many Heretikes in times past pretended also that their heresyes were agreing to Apostolicall Traditions Moreouer they obiect that Traditions may easily be corrupted and changed for this cause Scripture was ordayned that the doctrine deliuered by word of mouth might continue the longer without any falsification or corruption But we answere to this their reason that the auncient Heretikes also by supposed and false Scriptures which they attributed falsely to the Apostles did confirme and proue their heresies Aug. de ciu Dei l. 15 23. subfinem Many thinges saith S. Augustine were alleadged by heretikes as though they were the sayings of the Prophets and Apostles But yet for all that they were not iudged to be the most certaine and Canonicall Scriptures 2. But the Traditions of the Apostles may so certainly and easily be known from supposed and false Traditions as the Canonical Scriptures may be knowne from the Apocriphall for they are both knowne by the same meanes and authority that is to say by the authority doctrine and testimony of the Catholike Church which neyther can deceiue any nor be decevued her selfe 3. And albeit speaking of humane matters the Scripture is more certaine theÌ„ Tradition alone yet it happeneth otherwise in matters concerning God because in these there is the authority of God and the continuall assistance of the Holy Ghost hath place which doth not suffer the Church to erre and hence it is that the Tradition only of the Church which is not so much written in paper as printed 1. ad Cor. 5. v. 3. 4. in the hartes of Christians is a most certayne and faithfull keeper of all the pointes of our diuine faith 4. Moreouer if euen Christ himself had with his owne hand writteÌ„ in brasse all the pointes of our faith they should notwithstanding not haue had so great certainty as now Ecclesiasticall Traditions haue vnlesse the same keeper of the diuine doctrine had byn also present For that which is imprinted in brasse may be rased and blotted out and the brasse it selfe may be consumed by fyre But those thinges which are imprinted in the hartes of Christians by the holy Ghost can neuer perish or be any way changed 5. And what we haue said of knowing the Apostolicall Traditions is to be vnderstood whether the Church assembled in a generall Councel declared it so or it became knowne and manifest by the continuall and generall custome of the whole Church Also whether the question be of Tradition belonging to faith or only belonging to rites and Ceremonyes For of the Tradition belonging to faith that is to say of not baptizing againe those which are baptized once before by heretikes are these wordes of S. Auguâ—tine Albeit indeed of this thing saith he S. Aug. Tom. 7. contra Cresâ—on Gram. l. 1. cap. penu t. tâ—ere can no example be alleadged out of Canonicall Scriptures yet notwithstanding we hould the truth of the same holy Scriptures in tâ—â—s matter when we do that which generally the whole Catholik Church holdeth the which euen the authority of the Scriptures themselues commend vnto vs so as because the holy Scripture cannot erre whosoeuer seareth to be deceaued by the difficulty or obscurity of this question let him go to the same Church for counsell the which the holy Scripture vâ—ry clearely sheweth and S. Aug. Tom. 7de bapt coÌ„t Donat. l. 4. cap. 14. demonstrateth vnto vs. Hitherto S. Augustine And disputing in another place against the Donatists concerning the baptisme of Infants That saith he which the whole Catholike Church holdeth nor was ordayned by generall Councells but yet alwaies kept and obserued by all is most truly to be belieued to haue byn deliuered vnto vs by Apostolicall authority S. Aug. Tom. 2. Epist 118. adâ—anuar c. 5. Calu. l. 4. Instit c. 4. sect vlt. sub fi l. 3. c. â— sect 10. in medio 6. But of the Ecclesiasticall rites and Ceremonies the same S. Augustine speaketh in this maÌ„ner Yf the Catholike Church through the whole world hold and practise any thing it is a signe of great madnesse to dispute whether it is to be done so or noe By which words of S. Augustine it may easily be vnderstood what was the opinion vniforme doctrine of the whole auncient Church concerning this point For our Aduersaries themselues do say that S. Augustine was a most faithfull witnesse of antiquity Vnto whome I referre the Readers if they desire to know certainly any more of the sense of Antiquity The end of the first Controuersy THE SECOND CONTROVERSY OF THE PROPERTIES OF OF THE TRVE CHVRCH The first Part of the second Controuersy CHAP. I. Of the Properties and Offices of the true Church of Christ in generall IN the disputation of the Church that first of all is to â—e obserued that whereas our Aduersaries haue â—rought in and do hold many erroneous opinions they do all proceed out of ignorance of the true definition and Nature of the Church It is a true saying of the Apostle that they which 1. Tim. v. 6. 7. erre and wâ—nder from the true faith are conuerted into vaine talke desirous to be Doctours of the Law not vnderstanding neyther what things they speake nor of what they affirme For if our Aduersaries did well vnderstand or could conceyue what is imported by the Name Nature of the Church they would neuer affirme so many absurdityes of the Church of Christ We will therfore first of all declare and explicate what is to be vnderstood properly by the name â—of the Church 2. But this best of all is declared by the Properties of the Church of Christ and by her Offices coâ—mended vnto vs in the holy Scripture it selfe and those we call Properties which do agree with the Church as she hath relation vnto Christ her chiefe head and Pastour But those we call her Offices which the Church exerciseth towards her Children There are indeed many properties of the Church assigned by holy Scripture but it shall suffice vs to alledge and note these fiue only 3. The first is that the Church is the spouse of Christ I will betroth thee vnto me Osee 2. 19. 20. for euer saith the Prophet Osee and againe I will betroth thee vnto me in saith And Isaias The bridegrome will reioyce in his bride and thy Isa 6â— v. 5. God she speaketh vnto the Church shall reioyce in thee Christ also by the Prophet Salomon sayth Come o my spouse from Libanus Cant. 4. v. 8. In the new Testament also the Church is called the spouse of Christ He
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
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
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
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