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
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
will stand for a reason for we will not be the papists schollers but their Iudges Luther will haue it so he saith that he is a Doctor aboue all the popes Dâ—ctors So Luther concluding at last that the word alone shal remayne in his new Testament though it should make all his Aduersaries mad and he addeth further that he is only sory that he had not added two wordes more to the text and translated it after this manner we are iustifyed by only faith without any workes of any law 4. Zwinglius also who first in our age endeauored to perswade many that the body of Christ is not really contayned in the Sacrament of the Eucharist the better to establish this his error goeth about to Zuing. l. de vera falsa relig c. de Euchar. §. 202. in lib. excuso Tiguri 1555. proue that those words of Christ this is my bâ—dy are very well translated thus this signifieth my body with this his new translation he is so rauished as if he had receaued the same from heauen for these are his words So therefore hath Luke with whome we content our selues without citing any other Euangelist And hauing taken bread he gaue thankes brake it and gaue it them saying This signifyeth my body which is giuen for you do this in remembrance of me Thou seest O faithfull soule but yet wrapped in absurd opinions how all thinges heere agree and nothing is violently eyther taken away or added so as thou hast cause to wonder that thou hast not byn alwayes of this opinion and much more that any dare so boldly teare and rent the body of this speach so well ioyned together So Zwinglius in the praise of his new translation wherein he arrogates more authority to himselfe theÌ„ is due so as that of Cicero in his booke de diuinatione may well be applyed to him I neuer saw any man arrogate greater authority to himselfe and in the end say iust nothing 5. Moreouer concerning Caluins and Bezas errors in translating or rather peruerting the holy Scriptures whole books Calu l. 2. instit c. 16. in c. 26. Matt. v. 39. inc 27. â—â—aâ—th v. 46. Item in Catech. Dom. 10. Bez. in c. 5. ad Heb. v. 7. traÌ„ct Theol. pag. 657. iuxta edit Geneu 1582. are extant as also of the corruptions of the Geneua Bibles which are euery yeare increased but this shall much more commodiously be declared heerafter in the particuler CoÌ„trouersies We will only heere set downe one example of a corruption to be found in Caluins Bezas and all the Geneua Bibles And this coruption is forged of purpose by them to confirme a new and notable blasphemy against Christ and himselfe by some apparent testimony of Scripture for they teach in many places that Christ when he praied in the Garden was seized with an extreme feare least God being angry with him for our sinnes for which he had taken vpon him to satisfy should inflict vpon him eternall damnation neither did Christ feare without cause for they say he suffered vpon the Crosse the paynes of a damned person the torments of hell for these are the impioâ—s words of Caluin Christ suffered in his soule the torments of a forlorne and damned man and Beza saith at what tyme Christ hange vpon the Crosse he was in the middest euen of the torments of hell which is as much as to say that God himselfe was not only afraid of the torments of hell but that he suffered and endured them for it is euident that Christ was true God But against these absurd Paradoxes we are to dispute heerafter It shall suffice heere to shew that they haue depraued the holy Scripture to fortify this theyr impious assertion for wheras it is written in the fifth to the Hebrewes Heb. 5. v. 7. and 7. v. that Christ was heard of God for his reuerence Caluin first and after Beza and all the Geneua Bybles make the text to say Christ was heard by reason of his feare or because he was afraid but that in Bez. annot anni 1598. the last Edition Beza hath added more words to the text making it sound thus His prayer being heard he was deliuered frâ—Ì„ this feare Moreouer Caluin in his commentaries and Beza in his annotations seeke to proue out of this text that Christ feared eternall damnation that he was deliuered out of this feare by his prayers which he offered with teares true it is that in the French Bibles lately printed at Geneua in the yeare 1605. they haue put in the margent vel pro sua reuerentia where inforced by truth they manifestly contradict Caluin and Beza who plainly deny that this place is so to be traÌ„slated yet least their inconstancy should be noted they leaue the former words in the text ayant estè exaucé de ce qu' il craignoit that is in latin exauditus est ex â—o vel in eo quod timuit 6. But all others as well Catholikes as their Aduersaires who haue written before Caluin translate pro sua reuerentia vel pro pietate sua as Erasmus Bucer the Tigurines in their Bibles of the yeare 1542. Nay Sebastian Castalio for this cause sharply reprehendeth Castal in defen suae translat Bibl. in fine Castalio for this cause sharply reprehendeth Beza who glorieth that Caluin was the first that found out this new explication in a note of his vpon this 7. v. See his editions the yeare 1560. 1565. 7. The third shift is their false exposition of the text though neuer so truly translated for by diuers commentaries and little notes in the margent they goe about to perswade their Readers the clean contrary to that which is expressely in the text See examples hereof in this Chapter in the latin edition CHAP. XV. The fourth fifth and sixt shift that our Aduersaries vse in deprauing the Word of God THE fourth shift of our Aduersaries is to fly to figuratiue and metaphoricall speaches for it is most true that was Aug. l. 3 dedoct Christ cap. 10. wittily obserued by S. Augustine If sayth he the mind be preoccupated with any erroneous opinion whatsoeuer the Scripture saith to the contrary men take to be a figuratiue speach And surely there is no kind of figuratiue speaking to which our aduersaries at one tyme or another haue not recourse but there are three figures of which our Aduersaries doe oftenest serue themselues in deprauing the holy Scriptures which Matt. â—â— v. 26. Calâ— l. 4. Instit c. 17. sect 21. are these Metonymia Hyperbole and Ironia Metonymia is a figure very familiar with Caluin for by it he peruerteth many places of Scripture yea euen those plaine words of Christ this is my body for hauing disputed long about the sense of those words at last he concludeth thus I omit sayth he Allegories and Parables least any man should thinke that I seeke euasions and to go from the matter in
wrong and damnify the chiefe parts of the Ghospel yea they euen as it were coÌ„tract or bring the whole preaching of the Ghospell to the bare name thereof 6. Many of our Aduersaries who deale more sincerely with vs conuinced by these arguments do acknowledge that these grounds or principles of our faith are only to be had by Traditions without any written word of God as Ioannes Brentius and Martin Kemnitius who adde also that those Traditions which doe not repugne to the written word of God are to be admitted and receiued and that those only are to be reiected which are opposit vnto the holy Scriptures 7. But whatsoeuer our Aduersaries do answere it is altogeather necessary that they confesse these three principles of our fayth do belong indeed to the very word of God it selfe They must also needs confesse these are not extant in plaine and expresse tearmes in any booke either of the old or new Testament out of which necessarily followeth that the whole intire word of God is not conteyned expresly in the holy Scripture CHAP. III. Wherein it is proued out of other particuler poynts of fayth that there are Traditions THE second argument whereby we proue Apostolicall Traditions is taken out of other particuler poynts of fayth the which almost all our Aduersaries belieue with vs albeit they be no where expressely conteyned in the Scriptures There are many poyntes oâ— sayth of this sort wherof for example sake we will alledge some few But to the end we may vse our accustomed breuity we will rehearse only those which do also manifestly shew out of this opinion of our Aduersaries that nothing appertayneth to the doctrine of fayth which is not expresly conteyned in holy Scripture there are many greeuous errours and heresies in this our age arisen 2. The first point is that in God there are three Persons really distinct among themselues and one only substance for this is now here extant in holy Scripture yea in it nothing is to be found expresly written eyther of the substance or of the person in that signification wherein these words are vsed when we speake of the Blessed Trinity 3. This indeed the Caluinists to their great losse and domage haue sufficiently learned by experience fourty yeares agoe in Transiluania For when one Iohn Huniades whom they called Iohn the secoÌ„d King of HuÌ„gâ—ry was then Gouernour in TraÌ„â—luania a CouÌ„try or Prouince of Hungary had ordained a publike disputatioÌ„ betwixt the Calâ—inists and the Anti-trinitarians that is to say those who oppugned the mystery of the Blessed Trinity and that according to the coÌ„mon doctrine on both syds they should dispute only out of the holy Scriptures the Caluinists could neuer proue out of the Scriptures alone that there is eyther a substance or person in God neyther could they by the Scriptures only declare what is a person or what is a substance 4. Wherefore at the last this was the end of the disputatioÌ„ that almost all those which were present iudged that the Antitrinitarians got the victory and that the Caluinists were shamefully ouercome wherupon it came to passe that the sayd Prince of Transiluania of a Caluinist became an Anti-trinitarian yea one of their chief friends in so much that he tooke some publike Churches from the Caluinists and gaue them to the Anti-trinitarians and he continued miserably in that wicked heresy euen till death which happened in the yeare 1571. the 14. of March 5. All which things are aboundaÌ„tly declared by one Ioannes Sommerus Pirnensis in the funerall Oration which he made at his death where in among other things he affirmeth that the chiefe cause why this Prince left the Caluinists and became an AntitrinitariaÌ„ was this because forsooth in the Scriptures he could fynd nothing of the Blessed Trinity and for that the Caluinists were forced to confesse that the words wherby the mystery of the Blessed Trinity is explicated are not extaÌ„t in the holy Scripture but because this funerall Oration is scarce any where to be found least some should thinke that I falsely coyned these things my selfe I will heare set downe his owne words For after he had most blaspemously spoken as the Anti-trinitarians are wont to doe against the Blessed Trinity the which he calleth heere and there the Roman Idolatry these things he addeth of his Prince 6. This funeral Orat of Ioan Sommer was printedat Claudiopolian Domini 1571. But this our Prince sayth he being instructed by God easily vnderstood what was the truth and with earnest desire imbraced it and with no lesse pleasure of mind defended it for being accustomed euen from his childhood to read the holy Scriptures he made them very familiar vnto him presently he found that such things which were contrary to the phrase of Christ and his Apostles were in the ensuing ages by a wicked curiosity brought into the Church and that they are not at all to be numbred amongst those things which adde any firmity or strength to the Author of our saluation especially seing that the Aduersaries themselues acknowledge that the words wherby these subtilties of this new opinion are explicated if not rather as I may well say more obscured are not to be found in the writings of the Apostles 7. And a little after Wherfore little regarding eyther the multitude of wranglers He meaneth Seruetus who was buâ—ned at Geneua an 1553 as Beza writeth in vita Caluini or the torments and paines which others had endured who first endeauoured to breake this yce he manifestly condemned the falsity of the Trinity freely professing his owne opinion therein And after a few words For what hath he not done what assemblies and disputations hath he not ordayned caused to be had about this matter both in Hungary and in Transiluania that the sense or meaning of the Scripture might the better be explicated by conferring those thinges togeather which were then said or spoken of where he would not only be present himselfe but also taking the place or office of the Iudge and vmpyre in the said disputations he very wisely and grauely confuted the great absurdities of that superstition warning often the Aduersaries that reiecting the fancies or fond expositions of men they should lesse impudently and more sincerly carry themselues in the explication of the heauenly doctrine Thus farre Sâ—â—â—merus of the great care diligence of the Prince of Transiluania in defending the heresy of the Anti trinitarians 8. Moreouer it is also manifest that out of this opinion of our Aduersaries to Seruetus l. 1. de erroribus Trinitat fol. 32. pag. 1. Edit an 1531. wit that we must not belieue any thing which is not expressed in Scriptures this wicked heresy of the Anti trinitariaÌ„s in these our dayes had her beginning For that Michael Seruetus who in our age was the first of them that by printed bookes presumed to oppugne the mystery of the Blessed Trinity doth plainely testify writing in
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
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
predestinate 2. Tim. 2. v. 19. only to belong vnto this their inuisible Church as we haue now declared who are only knowne vnto God and vnknowne vnto all others 11. Hither also it belongeth that those could not be Saints predestinated who haue byn for these many ages past in that inuisible Church of our Aduersaries For those if perâ—â—uenture there were any neyther durst publikelâ— professe Christ nor preach openly the Ghospell but terrified with humane feare haue done all thinges by dissimulation and hypocrisy least they might be bewrayed and made knowne vnto others for otherwise they should haue byn visible not inuisible Luc. 9. v. 26. But Christ saith that he that shall be ashamed of me and that which I teach hym the sonne of man wil be ashamed oâ— when he shall come in his Maiesty 12. Lastly our Aduersaries being vrged with so many and inuincible reasons see well inough especially the wiser sort of them how absurd the doctrine of their inuisible Church is And therfore many of them now adayes acknowledge the Church of Christ to haue byn alwaies visible and moreouer that this visible Church remayned still in the Popedome as they speake For they caÌ„not assigne any other visible euer continuing Church besides that of Rome but least they be conuinced of falâ—hood by the authority of this visible Church they seeke out some other euasion for they say this visible Church may yea hath often erred in matters of faith The which error we will Cap. 7. seq confuâ—e a little after assoone as we haue answered the arguments obiected by our Aduersaries against this Chapter CHAP. V. The arguments against the visible Church are confuted MANY of our Aduersaries reasoÌ„s do not so much proue that Infr. c. 7. the visible Church hath perished decayed as that it hath erred in fayth the which therefore shal be confuted afterward when we declare that the Church cannot erre in matters of fayth The rest of their arguments are Tom. 2. Epi. 48. Tom. 7. de vni Eccles c. â—â— ad Donat. post col â—â— 20. in fine 3. Reg. 19. v. 10. Calu in â—râ—fâ— â—â—arum â—â—st Beza â— 5. suae Confes â—rt 9. almost all one with the old reasons of the Donatists For they in tymes past affirmed that the Church of Christ had perished through out the whole world but only in Africk Vnto whom S. Augustine answereth very well in many places But we will only heere briefly examine the more probable arguments and now a dayes more vsed by our Aduersaries 2. The first argument is taken out of those words of the Prophet Elias I am left alone and they seeke my lyfe I answere that this argument is of no moment albeit our Aduersaries Caluin and Beza do often vse it For Elias doth not speake of the whole Church but only of the Kingdome of Israel wherein the wicked King Achab 3. Reg. 16. v. 18. then reigned albeit in it also there were seauen thousand men who did not adore Baal and who made a visible Church Moreouer at that very time Iosaphat a very pious and godly King reigned there was also the temple of God and Priests and Sacrifice as also publike solemne and daily seruice of God yea out of the second book of ParalippomenoÌ„ we gather that King Iosaphat laboured very much to conserue 2. Paral. 19. v. 4. seq and increase the honour and worship of God neyther was the number of them litle who professed publikely the true Religion For in the same booke are accounted and numbred more then eleauen hundred thousaÌ„d strong souldiars besides women and others lesse sit for warre by which it appeareth that the Church of 2. Paral. 17. v. 14. seq God was not inuisible in Iosaphats Kingdome but rather very visible and coÌ„spicuous But Elias only complayned of the Kingdome of Israel they to wit the children of Israel and not the children of Iuda haue 3. Reg. 19. v. 10. forsaken thy Couenant Neyther do we deny but that in some one or other Kingdome there might sometymes peraduenture haue byn few or no Christians whiles in farre more places the Church of God was very manyfest and visible But that the Church of Christ was no where to be fouÌ„d in the whole world is most absurd and expresly against the holy Scriptures 3. The second argument is taken out of many places of Isay Ieremy wherin those Prophets complayne that all the Iewes did transgresse the Couenant made with God Moreouer they obiect the small number of those who were sometimes in the ancient Church before Christs tyme or euen in Christs time before the Gospell was promulgated and heere they make many digressions to Noë and Adam himselfe The very same argument the Donatists also vsed as the words of Bishop Pâ—â—iliâ—n testify related by S. Augustine But Vide S. August Tom. 7. de vnâ—t Eccl c. 13. S. Aug. Tom. 7. in lib. ad Don it post â—oll c. 20. in fine S. Augustine answereth very well to those generall complaints of the Prophets that the holy Scripture hath a peculiar phrase oâ— manner of speaking who so reprehendeth the euill as though euery one of that company of people were wicked men so coÌ„mendeth the good as if they were all such and this S. Augustine proueth in the same chapter out of diuers places of the holy Scripture 4. Our Aduersaries also who would seeme skillfull and cunning in the Hebrew and Greeke language should call to mind that aswell the generall particle amongst the Hebrews called col as that other which De voce Col vide Galat. l. 5. c. 4. Ioan. Fost Luth Io. Mer. Cal. in radicâ— Cal. in c. 2. Philip. v. 1â— Beza ib. in 1. Tim 2. v. 1. ed. An. 1565. in edit an 1598 v. 4. ibid. Isa 1. v. 1. Oze 1. v. 1. Amos. 1. v. 1. Mich 1. v. 1. Ierem. 1. v. 1. Ezechiel 1. v. 2. Dan 1. v. 2. Sophon 1 v. 1. answereth vnto it in the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is often vsed in holy Scripture not generally for euery thing without any exception but for that which commonly is wont to be done as also non pro singulis geâ—erum sed pro generibus singulorum the which not only the Hebrew Lexicons written by our Aduersaries themselues doe plainly demoÌ„strate but also their chiefe principall ringleaders Caluin Beza The later wherof addeth also that we haue obserued that a generall particle is almost in every leafe of holy Scripture vsed indefinitely It is therfore most true which S. Augustine sayth that this word all in these kind of places is taken for many or for that which was common euery where as Caluin and Beza say for otherwise it is well inough knowen that in the tyme of the Prophet Isay there were some holy Kings as Ozias and Ezechias in Iury as also those Prophets Ozeas
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
written poynts of fayth it is manifest that no◠other Iudge but the Catholike Church hath ended or defined all these controuersyes 29. But in this iudgement of the Church there are two thinges to be considered the one that the Church doth not iudge of any part of the word of God out of her owne proper sense and iudgment or at her owne pleasure without the word of God as her Aduersaries and namely Caluin do wrongfully slaunder her but by one part of the word of God which is better knowen she iudgeth of that which is lesse knowen and manifest vnto vs as for example by the word of God deliuered by Traditions she iudgeth of the written word of God and of the true sense therof 30. The other thing to be considered is that when the Church doth iudge of these things they are not men only Act. 15. v. 28. which iudge as our Aduersaries pretend but the holy Ghost also himselfe who iudgeth and speaketh vnto vs by the Church It seemed good say the Apostles to the holy Ghost and vs. For euen as the actions of a mans body are not so properly the actions of the body as of the soule which quickneth and moueth the body so the actions of the whole Catholike Church are not so much to be attributed vnto men who are as it were the body of the visible Church as vnto the holy Ghost who is as it were the soule which giueth life and motion to the body of the Church They therfore who deny this iudgment of the Church are not only iniurious to the Church but also to the holy Ghost Hitherto of the properties offices and power of the true Church of Christ It Calu. in Antid cōtra 4. sess Concil Trid. in fine remayneth now we shew such a Church as the Scripture declareth and describeth vnto vs the which Caluin as we haue sayd before earnestly desired of vs. FINIS OF THE MARKES OF THE TRVE CHVRCH The third Part of the second Controuersy CHAP. I. Of the false and true Signes or Markes of the Church in generall HAVING in the precedent Controuersyes declared that Christ and all that good is can only be found in the true Church and that out of it there is nothing but euerlasting damnation now it remayneth that we inquire which is that true Church where it may be found and how it is described and set forth in holy Scripture for all the sectes of heresies go about to challenge her vnto themselues yea euen those who otherwise haue a very bad conceyt and opinion of her For they see very well that out of her they can expect or hope for no saluation But to the end we may not erre in matter of so great moment we will seeke out the true Markes and Signes whereby the true Church may be certainly knowne and discerned from euery false and counterfait Church 2. Our Aduersaries doe commonly Calu. l. 4. Inst c. 7. sect 9. 10. Bez. in sua confess c. 5. Art 7. Centuriatores 1. Centur. l. 1. c. 4. l. 2. cap. 4. set downe two signes or markes of the true Church to wit the sincere preaching of the word of God and the lawfull administration of the Sacraments Bez◠addeth a third signe to wit the Ecclesiasticall discipline practised agreable to the word of God The Lutherans annexed vnto these a fourth signe to wit an Obedience towards ministers Of this fourth signe we will speake a little after for it is reduced to the vnity of the Church But the three signes set downe by the Caluinists are altogeather foolish and friuolous the which we proue thus 3. First by the very nature of a signe For euery signe of it owne nature S. Aug. Tom. ◠l. 2. de doct Christ cap 1. 3. Calu. l. 4. Inst cap. 17. sect 11. is a sensilbe thing as all teach following therein S. Augustine and our Aduersaries confesse this to be true when they treate of the Sacraments Yea Caluin writeth that this was alwaies as it were a matter of faith in the Church And so do all teach now who are of vnderstanding Truly none will say that which is only belieued in the Sacrament is a signe but that which is seene But these signes of the Church prescribed by our Aduersaries can neyther be seen nor perceyued by any sense Yea not euen by our vnderstanding vnlesse it be illuminated by fayth For by faith only are they preceyued because none can know which is the sincere preaching lawfull administration of the Sacraments or Ecclesiasticall discipline prescribed by Christ but by faith wherefore they who say that these are the signes and markes of the Church do not indeed know what they say euen as if one should affirme that in the Sacrament of baptisme the ablution and the wordes are not signes but the effect of baptisme which is not seene which euery man seeth how absurd it is 4. The second reason Euery signe of any thing must be more manifest and better knowne then the thing it selfe whose signe it is because it is put for that end that it may be a signe or token wherby that other thing may be known but these signes of the Church alleadged by our Aduersaries are more obscure and vncertaine then the Church it self For the Church is at the least oftentymes visible as they thēselues confesse but these their signes be neuer visible but alwaies inuisible for they can only be knowne by faith as we haue already declared but that which is by faith declared is necessarily obscure because faith as witnesseth the Heb. 11. v. 1. Apostle is the argument of things not appearing hence it is that all sectes do bragge and boast that they haue these signes because indeed they cānot be clearly seene of any 5. The third reason Our Aduersaries do alledge in vayne these signes for therfore do we enquire for signes and Markes of the Church that they which are ignorant of her may therby come to know her for they who already know any thing do not need any signes as for example he who already knoweth very well this Citty needeth no marke or signe therof wherby he may know it But he stādeth in need of signes who neuer saw this Citty So in like manner they who are out of the Church and know her not do most of all need some signes and markes wherby to know her but these which our Aduersaries assigne can be knowne by none but by those who are already within the Church and know her very well hauing the true faith and beliefe therof but they cannot be vnderstood by those who know not the true Church to the end they may seeke and fynd her because they are only perceyued and knowne by faith they are therfore alleadged in vaine by our Aduersaries 6. But neyther can these signes be knowne of all those who are in the Church but only of the more learned in the Church For euery one of the common
the Apostles is there resident and gouerneth the same as the supreme head thereof 2. The first place is taken out of S. Mat. 15. v. 18. 19. Mathew For he relateth the words which Christ spake to S. Peter which are these And I say vnto thee that thou art Peter and vpon this Rocke will I build my Church and the gates of hell shall not preuaile against it and I will giue to thee the keyes of the Kingdome of heauen And whatsoeuer thou shalt bind vpoÌ„ earth it shal be bound in heauen and whatsoeuer thou shalt loose on earth it shal be loosed in heauen 3. First that Christ spake to S. Peter and not to the other Apostles appeareth euidently by the very words of the text For Io. 1. v. 24. Ioan 22. v. 15. first of all Christ setteth downe S. Peters old name Simon sayth he thou art blessed and then afterward he setteth downe the name of his father Baâ—-iona that is to say the sonne of Ionas or of Iohn as also the EuaÌ„gelist S. Iohn testifyeth He sheweth afterward that the reuelation was only made to S. Peter My father sayth he hath reuealed vnto thee he doth not say vnto you as he is woÌ„â— to say when he speaketh vnto them all He addeth moreouer because thou art Peter which certainly agreeth only to S. Peter for vpon him only was this Name imposed Ioan. 1. v. 42. 4. Moreouer Christ addeth And vpon this rocke I will build my Church in which words that particle and is a coniunction causall and not a copulatiue and it signifieth because and in this sense it is vsed oftentymes in holy Scripture as our Aduersaries cannot deny as for example in that place of Genesis Lo thou shalt dye for the woman Gen. 20. v. 3. Psal 59. veâ— 60. v. 13. 107. Psa vel 08 v. 13. Isaiae 46. v. vlt. Luc. 1. v. 42. that thou hast taken and hath a husband that is because she hath a husband So also Dauid in his Psalmes Giue vs thy helpe from our tribulation and vayne is the saluation of men that is to say because the saluation of men is but vayne In like manner the Prophet Isay saith Behould thou art angry and we haue sinned that is to say because we haue sinned In the same sense it is vsed in the new Testament Blessed art thou among women and blessed is the fruite of thy wombe that is to say because it is blessed as Caluin and Beza doe acknowledge all which places Caluin confesseth to be so vnderstood after Theophilact Also and none gaue him any thing that is to say because none gaue him See more examples of this in the latin edition 5. This therfore is the true sense of that place As thou hast sayd vnto me thou Ioan. 1. v. 42. art Christ the Sonne of the liuing God so I say vnto thee that I haue worthily called thee Peter because vpon this rocke which thou art I will build my Church For to what end should Christ haue said vnto him thou art Peter seeing that all knew well inough before that Peter was Peter but that he would therby declare that he was not called Peter without great cause that is to say because vpon him as vpon a sure and strong foundation and rocke Christ intended to build his Church Christ therfore Ioan. 1. v. 42. would haue S. Peter to remember the name which of late was giuen him and afterward he assigneth the reason and S. Hier. in c. 16. Matt. sup eaverba Quiatu es Petrus cause why he called him so to wit because vpon him as vpon a most strong rocke he would build his Church According to the metaphore os a rocke saith S. Hierome it was rightly said vnto him I will build my Church vpon thee 6. For the holy Scripture is accustomed when it speaketh of a name giuen vnto any by the interpretation of the word to adioyne also the reason and Gen. 17. v. 5 Gen. 22. v. 27. Gen. 4. v. 25. cause of the name so said our Lord vnto Abram Neyther shall thy name be called any more Abram but thou shalt be called Abraham and then he presently giueth a reason takeÌ„ from the etimology of the word because a Father of many Nations I haue made thee So also he did when Iacob was called Israel See more of this in the Latin edition pag. 280. 7. Lastly not without great reason Christ gaue vnto S. Peter this new name but no other cause is assigned in the holy Scripture but this Because vpon this rocke I will build my Church This therfore and no other was the cause of giuing him this new name Hereupon saith S. Hilary very well O happy foundation of Christes Church saith he in the imposition of a new name and o In c. 16. Matt. worthy rocke of that building the which should dissolue and breake the infernall Lawes the gates of hell and all the stronge barres of death So S. Hilary 8. Moreouer Christ said to S. Peter I will giue the keyes of the Kingdome of heauen vnto thee he doth not say vnto you In like manner he said in the singular number Mat. 16. v. 19. whatsoeuer thou hast bound vpon earth c. that thou shalt loose c. He spake therfore to S. Mat. 18. v. 18. Peter only and not to many 9. And albeit he promised this last authority of bynding or loosing men from their sinnes to the other Apostles also yet first of all in this place he promised this to S. Peter alone and then afterwardes to the rest to the end we might therby know that he made S. Peter the head of all the rest and that all their power and authority was subordinate to that of his For at this day all Catholike Bishops haue authority to bynd loose but subordinate to the Popes authority 10. All which thinges that holy martyr S. Cyprian declareth very well in Cypr. de vnit Ecc. circa principium Mat. 16. v. 18. 19. these wordes wherby it may easily be vnderstood what was the opinion and iudgment of the primitiue Church concerning this matter God speakâ—th vnto S. Peter saith S. Cyprian I say vnto thee because thou art Peter and vpon this rocke I will build my Church c. And againe after his resurrection Ioan. 20. v. 20. 21. 22. 23. he sayd feed my shepe vpon him alone he buyldeth his Church and he committeth vnto him to feede his sheepe and albeit he gaue the like authority to all the other Apostles saying As my Father sent me so c. whose sinnes yee forgiue c. yet to the end he might shew and declare an vnity he ordayned but one chayre he confirmed by his authority the beginning of that vnity proceeding from one The same indeed or equall in all other thinges were the other Apostles with S. Peter indued with the same power and authority to wit before those wordes of
the Sacraments But because there is no small Controuersy now a dayes concerning this Office we will briefly dispatch it But to the end that which is in Controuersy may the better be vnderstood heere are three thinges to be determined First that the calling of God is necessarily required to the end one may become a lawful preacher or administer of the Sacraments For those words of the Apostle are very cleare and manifest How shall they ad Rom. 10. v. 15. Hebr. 3. v. 4. 5. preach vnlesse they be sent And againe Neyther doth any man take the honour to himselfe but he that is cllaed of God as Aaron So Christ also did not glorify himselfe that he might be made a high Priest but he that spake to him My sonne art Psal 2. v. 7. thou c. Wherefore he who without this lawfull calling and mission dareth presume to intrude himself to meddle with these diuine offices preferreth himself before Christ our Lord. For Christ came not to these offices but called and sent by his eternall Father Lastly if in humane and worldly matters none dare meddle with the affaires or busynes of a Prince without his licence and consent much lesse must any deale with these supernaturall and diuine offices vnlesse he be called and sent for that purpose by God himselfe 2. The second is that there are two kinds of callings by God the one extraordinary the other ordinary The extraordinary calling is when God immediatly by himselfe calleth any in this manner God called Moyses the other Prophets Christ called his Apostles This is called extraordinary because it seldome hâ—apneth It is tearmed also an immediate vocation because it is done immediatly by God himselfe The ordinary vocation is that which coÌ„tinueth alwaies in the Church and is done immediatly by the Pastors of the Church and of God only by their meanes Hereupon also this is called a mediate vocatioÌ„ to wit in respect of God This diuision is taken out of S. Paul who writeth himselfe to be an Apostle not of men neyther by man but by Iesus Christ and God Gal. 11. v. 1. the Father For by these wordes he sheweth that some which are in the Church are called to the diuine offices by men and some by God himselfe 3. The third is that those who are taken to Ecclesiasticall offices by the ordinary vocation they receyue their calling and authority from the Church For this ordinary vocation is not done but by the ministers of the Church But the whole Controuersy is of the extraordinary vocation For those who in this age haue brought in new opinions seeing themselues destitute of the ordinary vocation they fly vnto the extraordinary the which say they must not be subiect to the censure and approbation of the Church wherof they know themselues to be destitute But we on the other side affirme that the extraordinary vocation also must necessarily be confirmed and approued by such as haue ordinary vocation in the Church of God And we know very well that our Aduersaries haue not truly this extraordinary vocation as afterward we will declare more at large But suppose we graunt them to haue this extraordinary calling neuerthelesse by these ensuing arguments we will manifestly proue that it must needs be confirmed and approued by those who haue their ordinary vocation in the Church of God 4. The first argument S. Paul was immediatly and extraordinarily called by Ad Galat 1. v. 1. God as he writeth himselfe and yet he was sent to Ananias who had the ordinary vocation that by him he might be instructed and baptized And afterwards Act. 9. v. 7. together with S. Barnabas he was ordained by the imposition of hands by those who were the ordinary Pastors of the Act. 13. v. 3. Church Lastely he writeth that according to the reuelation which he had he Ibid. v. 1. 2. went to Ierusalem and conserred the Ghospell which he preached with the visible Church and ordinary Pastor of the same least he might seeme to haue runne or laboured in vaine they therefore who refuse the approbation of the visible Church albeit they be neuer so extraordinarily called therunto they doe but labour in vayne 5. The second argument We must not easily beleeue euery one who affirmeth himselfe to be extraordinarily sent by God according to that admonition of S. Iohn Belieue not euery spirit but proue the 1. Ioan. 4. 4. 1. spirits whether they be of God because many false Prophets are gone out into the world But this proofe or triall cannot be better done then by Christs Church which is as S. Paul writeth the pillar and ground of truth The which also S. Iohn clearly sheweth by the words following when he sayth he that knoweth God heareth vs he that is not of God heareth vs not in this we know the spirit of truth and the spirit of error It is therefore a most certaine rule wherby this extraordinary vocation is examined to demaund whether it will submit it selfe to the approbation of the visible Church and will heare her or no For he who heareth the Church hath the spirit of truth and the true extraordinary vocation but he who will not heare the Church hath the spirit of error and the false extraordinary vocation 6. The third argument The holy Ghost neuer contradicteth himselfe for otherwise which God forbid he should not be the spirit of truth but of falshood for truth is neuer repugnant to truth but to falshood seeing that therfore it is manifest that the ordinary vocation is from the holy Ghost that extraordinary cannot be opposite vnto it which is truly from the holy Ghost For otherwise God should be opposite vnto himselfe which were impiety to thinke wherfore it necessarily followeth that the extraordinary vocation must agree with the ordidinary and be subiect vnto it as also it must establish and confirme but not impugne it Hereupon sayth the Apostle the spirit of the Prophets are subiect to the 1. ad Cor. 14. v. 32. Prophets if they be subiect to the Prophets much more to the whole Church of Christ 7. The fourth argument There would arise a greate confusion in the Church of God if euery one were permitted to preach and administer the Sacraments that should affirme himselfe to be extraordinarily called without any other examine or approbation of the Church For so euery phantasticall fellow might freely bragge and affirme himselfe to be extraordinarily called by God And vnder that pretence and title might preach administer the Sacraments and exercise all other Ecclesiasticall offices 8. By these arguments some more Calu. l. 4. Inst cap. 3. sect 14 Bez. c. 5. suae confess â—rtic 28. Bulling decad 5. serm 4. learned amongst our Aduersaries being conuinced do acknowledge that all extraordinary vocation should be examined and approued by the ordinary Pastors of Christs Church But they adde moreouer that this is true when the Church it selfe