A TREATISE CONCERNING the Properties and Offices of the true Church of Christ. WRITTEN In Latin, by the Reverend Father james Gordon Huntley of Scotland, Doctor of Divinity, of the Society of JESUS. And translated into English, by I. L. of the same Society. The first Part of the second Controversy. Permissu Superiorum, M.DC.XIV. THE FIRST CHAPTER. Of the Properties and offices of the true Church of Christ. IN the disputation of the Church, that first of all is to be observed, that whereas our Adversaries have brought in, and do hold many erroneous opinions, they do all proceed out of the ignorance of the true definition and Nature of the Church. It is a true saying of the Apostle, 1. ad Tim ● v. 6. & 7. that they which err and wander from the true faith are converted into vain talk, desirous to be Doctors of the ●aw, not understanding neither what things they speak nor of what they affirm. For if our Adversaries did well understand or could conceive, what is imported by the Name & Nature of the Church, they would never affirm so many absurdities of the Church of Christ. We will therefore first of all declare and explicate, what is to be understood properly by the name of the Church. 2. But this best of all is declared by the Properties of the Church of Christ, and by her Offices, commended unto us in the holy Scripture itself: and those we call properties which do agree with the Church as she hath relation unto Christ her chief head and Pastor. 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 us to allege and note these five only. 3. The first is, that the Church is the spouse of Christ. Os●e ●. 19, & 20. I will betrothe thee unto me for ever saith the Prophet Osee:) and again: I will betrothe thee unto me in faith: and Isaias: The bridegroom will rejoice in his bride, Isaiae 62, v. 5. and thy God she speaketh unto the Church) shall rejoice in thee. Christ also by the Prophet Solomon saith, Cant. 4. v. 8. Come o my spouse from Libanus. In the new Testament also, the Church is called the spouse of Christ. He which hath the bride, joan. 3. v. ●9. saith S. john Baptist, is the bridegroom. And the Apostle, I have despoused you to one man to present you a chaste Virgin unto Christ. 2. ad Cor▪ 11. v. 2. Lastly, S. john Evangelist in his Revelations saith, Apoc. ult. v. 17. the bridegroom and bride do say, Come. 4. The second is, ad Rom. 12. v. 5. that the Church is the mystical body of Christ. We being marry (saith the Apostle) are one body in Christ: 1. ad Cor. 1● v. 27. and again, you are the body of Christ and members of member: 1. ad Ephes. 1. v. 22. & 23●. and in another place. And he hath made him (to wit Christ) head over all the Church, which is his body. 5. The third property is, that the Church is the Kingdom of Christ. Our Lord shall reign over them (saith the Prophet Micheas) in the mountain of Zion from hence now and evermore. 〈◊〉 4● v. 7. And the Angel as witnesseth S. Luke, Luc. 1. v. 33. speaketh thus of Christ. He shall reign in the house of jacob for ever. Lastly Christ himself saith unto his Disciples, Luc. 17. v. 21. the Kingdom of God is within you. 6. The fourth property is, that the Church is the Inheritance of Christ: Ask of me (saith God the Father unto his Son) and I will give thee all Nations for thine Inheritance. Psalm. 2. v. 8. And again the Prophet David saith, Psalm. 27▪ vel 28. v. ult. Save thy people o Lord▪ and bless thine Inheritance▪ And Last, Psal. 32. vel 33. v. 1● Blessed is that Nation whose Lord is God thereof, a people whom God hath chosen for his Inheritance. 7. The fifth property is, that the Church is the City of God, and Christ. glorious things are spoken of the City of God, Psalm. 86. vel. 87. v 3. saith the Prophet David. And again, the main stream of the river doth comfort the City of God: Psalm. 45. ve● 46. v. 5. and Christ himself saith, A City placed upon a mountain cannot be hid. And hence it is, that the Church is called the heavenvly jerusalem and Zion, Matth. 5. v. 14. as also the Temple & house of God. You are come, saith the Apostle, ad Hebr. 12 v. 22. to mount Zion, and the City of the living God heavenly jerusalem. 2 ad Cor. 6. v. 16. And in another place: You are the Temple of the living God. Lastly, that thou mayest know how thou oughtest to converse in the house of God, 1. Tim. 3. v. 15. which is the Church of the living God. 8. But now the offices of the Church are many the which may be reduced to five heads. ad Gal. 4. v. 26. For the Church as witnesseth the Apostle is our Mother. 9 A Mother exerciseth five offices towards her Children. First she conceiveth them. Secondly she bringeth them forth. Thirdly she nourisheth them. Fourthly she governeth them. Fifthly she defendeth and preserveth them from all dangers till they come to the use of reason: all these things the Church performeth unto us, until we meet all with Christ the spouse of the Church, ●d Ephes. 4. v. 13. and our Father, into the unity of faith and knowledge of the Son of God into a perfect man into the measure of the age of the fullness of Christ, as the Apostle speaketh. 10. The first office therefore of the Church is to propound unto all the word of God, and that fully (as concerning those things which are necessary to salvation) sincerely clearly, and without any error. For the word of God is the incorruptible seed whereby we are conceived and borne again, as Christ and his Apostles do testify. But the Church performeth this both by word & writings whiles she converteth Gentiles, Mahomet's▪ Heretics, Marc. ult. v. 15. and Atheists, and Christ enjoined this office unto the Church in those words, preach you the Gospel unto every creature. 11. The second office of the Church, is lawfully to administer the Sacraments▪ For by these also we are regenerated, Ad Titum ult. v. 5. & joan. 6. v. 57 & 58. and nourished, strengthened, governed, and defended. This office also Christ enjoined unto his Church when he commanded her to Baptize, Matt. ult. v. 19 & administer the other Sacraments. Mart. ult. ●. 16. ● 12. The third office of the Church is to feed those who are borne to Christ not only by the Sacraments, Luc. 22▪ v. 1 ●. but also by the word of God. 1. Cor. 3. v. 2. & ad Hebr. 5. ● 12. & 14. Feed, saith S. Peter, the flock of God which is among you. Hebr. 5. 〈◊〉 12. & 14. But the Church feedeth the weaker and ruder sort of people with milk and not with stronger meats, as the Apostle speaketh: hence it cometh to pass that the Catholic catechisms are taught so much in the Church. But she nourisheth those which are stronger in faith with solid meats, and not only, with milk. 13. The fourth office of the Church is, Act. 20. v. 28. to govern according to those words of S. Paul. Take heed to yourselves, and to the whole flock, wherein the holy Ghost hath placed you Bishops to rule the Church of God. Hence it ensueth, that there have been so many Assemblies and councils called together, that heresies might be condemned, manners reform, and Ecclesiastical order well established in all things: also that for this office there are chosen Preachers▪ Pastors, Administrators of the Sacraments, and all other things are ordained which do concern the right government of the Church. 14. The fifth office of the Church is, Matth. 10. v. 32. & 33. to defend her children. For this cause she opposeth herself against the Adversaries of Christ. Genes. 5. v. 15. She professeth publicly her faith, she fighteth continually with the serpent and his seed, Isay 54. v. ult. she suffereth much & yet always getteth the victory: No weapon, saith the Propet Isay, that is made against thee, Matth. 16▪ v. 18. shall proceed, or level right. And Christ saith: Upon this rock I will build my Church & the gates of Hell sole not prevail against it. And in another p●ace, joan. 16. v. ult. You shall suffer trouble and pressure in this world, but be of good cheer, I have overcome the world. By these properties and offices of the Church if they be well considered, all the errors of our Adversaries may easily be confuted, as by that which followeth will manifestly appear. CHAP. II. That out of the true Church of Christ there is no salvation. THE first error is of certain Sectaries of this time, who promise men salvation out of the Church: But this error is easily refuted by the Scripture. For that is most clear and evident which Isaias the Prophet saith, speaking unto the Church in the person or name of God: Isai● 6●▪ v. 12. That Nation and Kingdom saith he, which hath not served thee, shall perish. 2. The same also to be an error, is convinced by the properties and offices of the Church before alleged. Ad Ephes. 5 v. 31. 32. For first Christ hath but one spouse and acknowledgeth no other. They shallbe two in one flesh, but I (saith the Apostle) speak in Christ & in the Church. Cant. 6. v. 8. So also Christ speaketh of the Church, my dove, and my perfect, is one; Christ is not an adulterer, neither doth he beget any children of an adulteress. For this cause, saith S. Cyprian, the spouse of Christ cannot be an adulteress, S. Cypr. in tract. de unitate Eccles. she is not corrupted, and she is chaste. And a little after, whosoever being separated from the Church is joined to an adulteress, he is separated from the promises of the Church Nerthe● shall he ever attain to the rewards of Christ who tears the Church of Christ. S. Aug. Tom. 9 de Symbol. ad Cathec. lib. 4. cap. ult. He is an alien, he is profane, he is an enemy, he cannot now have God for his Father, who hath not the Church for his Mother. These he, which last words S. Augustin repeateth out of him. 2. Secondly, he that is without the body of Christ, cannot receive the spirit of Christ, Ad Rom. 8. v. 9 S. Aug. Tom. 9 tract. 26. in joan. nor be partaker of the life and merits of Christ. But he who hath not the spirit of Christ, is not his, as witnesseth the Apostle. S. Augustine declareth this very well by the example of a man's body. whose members cannot live unless they be joined to the body. Another reason also S. Augustine allegeth taken from the foresaid property of the Church. None, saith he, S. Aug. Tom. 7. de unitat▪ Eccles. c. 19 obtaineth salvation & everlasting life but he who hath Christ to be his head▪ But none can have Christ to be his head but he who is in his body, which is the Church. So saith S. Augustine. 4. Thirdly the Name only of a Mother doth prove this sufficiently. For none can be conceived nor borne without a mother, and the child which is borne if it leave to suck the mother's breasts will perish for hunger. By which argument even our wisest Adversaries are convinced. For both Calvin and Beza do: confess this, Calu. l. 4. Instit. c. 1. & Beza. cap. 5. sua confesses. Artic. 1. that even the name only of a mother doth convince that which we have said to be true; yea also the Scripture doth often testify that out of the bosom of the Church we cannot hope for the remission of our sins, nor everlasting salvation: and that the going out of the true Church was alwaies-hatefull. And hence it cometh to pass, that in the Creed of the Apostles, first we believe the holy Catholic Church, and then the remission of sins, and life everlasting, because indeed without this Church none can obtain either remission of their sins, or life everlasting. CHAP. III. That the Church of Christ is to continue for ever. THE second error of our Adversaries is, that many of them affirm, that the Church of Christ hath not continually endured, but that it sometimes failed. This error may also be easily refuted by the foresaid properties & offices of the Church. For first the Church is the spouse of Christ, of which he speaketh by the Prophet, I will betrothe thee unto me for ever. Osee 2. v. 19 Christ therefore did not betrothe his Church unto him for a few years only. 2. Secondly the Church is the Body of Christ, Ad Rom. 12. v. 5. but Christ cannot be without his body, and truly it were a monstrous thing to see a living head without a body. 3. Thirdly the Church is the Kingdom of Christ, but the Scriptures do teach in many places, that this Kingdom of Christ shall continue for ever, as Micheae 4. v. 7. Psalm. 88 vel 89. v. 36. Daniel. 2. v. 44. jerem. 33. v. 20. & 21. Luc. 1. 22. & 33. Lastly Christ sweateth in his Holy One, that is to say, by his Holiness, that the Kingdom of Christ shall last for ever. Wherefore they endeavour to make Christ himself perjured, who affirm, that the Kingdom of Christ sometimes perished. 4. Fourthly the Church is the house of Christ, Matth. 17. v. 18. the which he built upon a rock, against which the gates of hell shall never prevail. 5. Fifthly this same is proved by the offices of the Church, 1. ad Cor. 11. v. 26. The Church shall show the death of our Lord until he come. God also gave some as Apostles and Doctors, who should teach and rule the Church until we meet all in Christ in the end of the world. When Christ also sent his Disciples to teach all Nations, ad Ephes. 4. v. 11. and to administer the Sacraments he added this promise, Behold I am with you all days, even to the consummation of the world. By which words as S. Hierome well noteth, he showeth that they are to live always, and that he is never departed from the faithful believers. Matt. vlt ● v. ult. 6. Lastly our Adversaries themselves being convinced with the truth of this matter, Calu. lib 4. Instit. c. 1. sect. 17. in fine. do acknowledge, that the holy Scriptures do testify this in many places. For Calvin and Beza to omit many others, do acknowledge and prove this out of the Scriptures. Seeing that (saith Beza) the Kingdom of jesus Christ is continual, Beza. c. 5. suae confess. art. 1. it necessarily followeth that there have always been some to be found who did acknowledge him for their King. CHAP. FOUR That this Church which hath always continued, hath always been visible. THE third error of our Adversaries is, that they deny the Church of Christ to have been always visible. For seeing that they cannot deny, but that the Church of Christ hath always continued, as we have declared in in the precedent Chapter: and when we demand of them where their Church was for the space of a thousand years and more, they fly unto a certain invisible Church which they say lay hidden for many years. But this error also is easily refuted by the soresaid properties, and offices of the true Church. 2. For first the Church is the body of Christ: 1. ad Cor. ●2. Vers. 27 but this body of Christ was visible, for the Apostle spoke unto visible men when he said, you are the body of Christ. Moreover we are made the body of Christ by baptism and the receiving of the Eucharist, 1. ad Cor. 10. v 17. & 1. Cor. 12. v. 13. Ad 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 until the consummation of Saints, until we meet with Christ, but such persons are visible. The building also of the Church is visible, this consummation of Saints is visible, that vorke of ministry is visible, which the Apostle saith shall continue until the coming of Christ. 3. Secondly the Church is the Kingdom of Christ, but every Kingdom comprehendeth in it a visible company of men who all acknowledge one King. Hence it is that God describing by the Prophet jeremy. this Kingdom of Christ, speaketh in this sort of the multitude of men which shallbe in the Kingdom of Christ. Even as (saith our Lord) the stars of Heaven cannot be numbered, jerem. 33. v. 32. and the sands of the sea measured, so will I multiply the seed of my servant David, and the levites my servants. But such and so great a multitude of men cannot be invisible. 4. In like manner the Prophet Isay describing the said Kingdom of Christ and the covenant of God with it▪ thus writeth. Isaiae 61. v. 8. & ●. I will make a perpetual league with them, and their seed shallbe known in all Nations▪ and their offspring in the midst of the people; all that shall see them shall know them, because this is the seed that God hath blessed: where it is manifestly said that all Nations, even the Infidels, assoon as they shall behold and see the Church they shall easily know her by the benefits of God bestowed upon her. Calvin himself acknowledgeth this to be spoken of the Church, Calu. in haec verba Isayae. and he, addeth that this hath not only once been fulfiled, but is daily fulfilled. 5. Lastly if this Kingdom of Christ were sometimes invisible, God himself (which God forbid we should say) were perjured, whom sweareth that the throne of Christ, Psal. 88 vel 89. that is to say, his Kingdom shallbe like the sun, and as a perfect moon, and that for ever: but the sun, and the perfect, or full moon are very visible planets, easily to be seen of all men, and not invisible. 6. Thirdly the Church of God is that City which is situated upon a most high Mountain, Isayae. 2. v. 2. Micheae 4. v. 1. Psal. 47. vel 48. v. 9 yea upon a Mountain which is placed upon the top of mountains, the which our Lord will strengthen for ever, whereof Christ himself speaketh. Daniel. 2. v. 35. Mat. 5. v. 14. & 15. A City placed upon a mountain cannot be hidden: And again. You are the light of the world, neither do they light a candle and put it under abushell, but upon a candlestick that it may give light unto all which are in the house. S. Aug. Tom. 9 in 1. Epist. S. joan. Tract. 2. Christ therefore hath made his Church not to hide it, but that it might be perspicuous & manifest unto all: hereupon S. Augustine. What more (saith he) shall I say, but that they are blind who do not see so great a mountain, who shut their eyes against a candle placed upon a candlestick. S. Aug. Tom. 7. de unitat. Eccles. c. 16. And in another place (saith he) that those who see not the Church, had rather as it were blindfold offend against this mountain then climb up unto it. 7. Fourthly the same is proved by the foresaid offices of the Church, for that Church must necessarily be visible, which conceiveth and bringeth forth Infidels to Christ, by the preaching of the Gospel, for neither they which do preach are invisible but visible, and the preaching also it is visible and not invisible. That Church also is visible which nourisheth Christians with her public exhortations, instructions, and ministration of Sacraments, and good examples; Luc. 10. v. 16. which explicateth and keepeth the Scriptures; who governeth and orescribeth Laws and precepts, Matth. 1● v. 17. whom therefore we must obey. And she is visible, unto whom according to the commandment of Christ, all complaints and causes are to be brought. And Lastly she is visible, of whom in our adversities we must demand help and comfort, Supra c. 1. of whom in our adversities we must demand help and comfort, who publicly confesteth Christ, who fighteth with the serpent, and getting the victory triumpheth against him, and moreover she exerciseth all those offices which are before alleged. 8. Fifthly, if the visible Church should once perish, that article of the 'Greed were false, I believe in the Catholic Church, the communion of Saints. For that▪ Church which is Catholic or universal, cannot be invisible; Psalm. 88 v. 38. that Church which is dilated or spread abroad throughout the whole world cannot be but very visible and conspicuous, and that not in one only place, but in many. And hence it cometh to pass, that the true Church is compared to the Sun and the Moon the which are very visible planets, and easily to be seen of all. Neither can there be this believed communion of Saints, unless the said Saints mutually be manifest and visible one unto another, ●. ad Cor. v. 12. 21. & 2●. seeing that this communication (as the Apostle saith) consisteth in the continual help which one member affordeth unto another, but none can afford any help to that which is invisible and unknown. Moreover this communication of offices is very sensible and visible. S. Aug. Tom. 2. Epist. 170. ad 〈◊〉. That also is visible which is a corporal substance and generally in many places. Wherefore S. Augustine saith; It is an easy matter for thee to behold and see that City which is situated upon a mountain, of whom our Lord in the Gospel saith, that it cannot be hidden. For she is the Catholic Church, Matth. 5. v. 14. whereupon she is called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because she is published and spread over all the whole world, of whom it is not lawful for any to be ignorant, and therefore according to the saying of our Lord jesus Christ, she cannot be hidden. Hitherto S. Augustine. 9 Sixthly, Calu. l. 4. Institut c. 1. sect. 7, that Church is visible which containeth in it aswell the good as the evil, and aswell the predestinate as the reprobate, as our Adversaries themselves acknowledge, who will have the invisible Church to consist of those only which are predestinate. Matt. 13. v. 38. But that the Church which containeth in it aswell the evil as the good, Calu. l. 4. Instit. ●. 1. sect 13. in fine. & Beza c. 5. suae conf. Art. 7. shall continue unto the end of the world, those words of Christ, suffer both to grow till harvest, do evidently demonstrate unto us. Yea even out Adversaries themselves do plainly confess that the holy Scripture doth declare this by many Parables. It may therefore be gathered out of holy Scriptures even by the judgement of our Adversaries, that there is not only an invisible, but also a visible Church, to wit, wherein the good are mixed with the bad, which shall always continue till the end of the world. 10. seventhly, it is all one to affirm the Church to be invisible and to affirm that it hath wholly perished, and that there is no Church at all, Supra cap. 3. the which as we have declared before is most absurd. For this invisible Church of our Adversaries, can afford no help to any, seeing that she is not known to any but only unto God: according to that saying of the Apostle, God knoweth who are his. ●. ad Tim. ●. v. 29. For our Adversaries will have the predestinate only to belong unto this their invisible Church, as we have now declared, who are only known unto God, and unknown unto all others. 11. Hither also it belongeth, that those could not be Saints & predestinated who have been for these many ages passed in that invisible Church of our Adversaries. For these (if peradventure there were any) neither durst publicly profess Christ, nor preach openly the Gospel, but terrified with human fear, have done all things by dissimulation and hypocrisy, ●east they might be bewrayed and made known unto others (for otherwise they should have been visible & not invisible.) Luc. 9 v. 26. But Christ saith, that he, that shall be ashamed of me, and that which I teach, him the son of man willbe ashamed of when he shall come in his Majesty. 12. Lastly our adversaries being urged with so many and invincible reasons, see well enough, especially the wiser sort of them, how absurd the doctrine of their invisible Church is. And therefore many of them now adays acknowledge the Church of Christ to have been always visible: and moreover that this visible Church remained still in the Popedom, as they speak. For they cannot assign any other visible & ever continuing Church, besides that of Rome, but lest they be convinced of falsehood by the authority of this visible Church, they seek out some other evasion, for they say this visible Church may, yea hath often erred in matters of faith. Cap. 7. seq. The which error we will confute a little after, assoon as we have answered the arguments, objected by our Adversaries against this Chapter. CHAP. V. The arguments against the visible Church are confuted. MANY of our adversaries reasons do not so much prove that the visible Church hath perished & decayed, Infra hac ea●em controu. c. 7. as that it hath erred in faith; the which therefore shallbe confuted afterward when we declare that the Church cannot err in matters of faith. Tom. 2. Epist. 48. & Tom. 7. de unit. Eccles. c. 1,. & add Donat. ●ost ●ol. c. 20. in fine. 3. Reg. 19 v. 10. The rest of their arguments are almost all one with the old reasons of the Donatists. For they in times past affirmed that the Church of Christ perished throughout the whole world, but only in afric. Unto whom S. Augustine answereth very well in many places. But we will only here briefly examine the more probable arguments, and now a days more used by our Adversaries. 2. The first argument is taken out of those words of the Prophet Elias, 〈◊〉. in praf●t suarum ●nstit. Beza c. 5. 〈◊〉 confess. Art. 9 I am left alone, and they seek my life. I answer that this argument is of no moment, albeit our adversaries Calvin and Beza do often use it. For Elias doth not speak of the whole Church, but only of the Kingdom of Israel, 3. Reg. 19 v. 18. wherein the wicked King Achab then reigned, albeit in it also there were seven thousand men who did not adore Baal, and who made a visible Church. Moreover at that very time josaphat a very pious and goodly King reigned, & there was also the temple of God, and Priests, and Sacrifices, as also public, solemn, and daily service of God: yea out of the second book of Paralippomenon we gather that King josaphat laboured very much to conserve and increase the honour and worship of God: 2 Paral. 19 v. 4. & seq. neither was the number of them little, who professed publicly the true Religion. For in the same book are accounted and numbered more than eleven hundred thousand strong soldiers, besides women and others less fit for war; 2. Paral. 17. v. 14. & seq. by which it appeareth that the Church of God was not invisible in josaphat's Kingdom, but rather very visible and conspicuous. But Elias only complained of the Kingdom of Israel: 3. Reg. 19 v. 10. & 14 they, to wit, the children of Israel, and not the children of juda, have forsaken thy Covenant. Neither do we deny but that in some one or other Kingdom there might sometimes peradventure have by● few or no Christians, whiles in far more places the Church of God was very manifest and visible. But that the Church of Christ was nowhere to be found in the whole world, is most absurd and expressly against the holy Scriptures. 3. The second argument is taken out of many places of Isay & jeremy, wherein those Prophets complain, that all the jews did transgress the Covenant made with God. Moreover they object the small number of those who were sometimes in the ancient Church before Christ's time, or even in Christ's time before the Gospel was promulgated, and here they make many disgressions to Noë and Adam himself. The very same argument the Donatists also used, as the words of Bishop Petilian ●estify related by S. Augustine. Vid● S. August. Tom. 7. de unitate Eccles. c. 13. But S. Augustine answereth very well to those general complaints of the Prophets, that the holy Scripture hath a peculiar phrase or manner of speaking, who so reprehendeth the evil as though every one of that company of people were wicked men, S. Aug. Tom. 7. in lib. ad Donat. post collat. c. 20. in fine. & so commendeth the good, as if they were all such: and this S. Augustine proveth in the same chapter out of divers places of the holy Scripture. 4. Our Adversaries also who would seem skilful and cunning in the Hebrew and Greek language, should call to mind that as well the general particle amongst the Hebrews called col, De vo●● col, vid● Galat. l. 5. c. 4. as that other which answereth unto it in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, is often used in holy Scripture, not generally for every thing without any exception, joan Fost. Luth. & Io. Mer. calm. in radice. Calu. in c. 2. ad Philip v. 12. & Beza ibid. & in 1. but for that which commonly is wont to be done; as also, non prosingulis generum, sedpro generibus singulorum, the which not only the Hebrew Lexicons written by our Adversaries themselves do plainly demonstrate, but also their chief & principal ringleaders Calvin & Beza. The later whereof addeth also that we have observed, Tim. 2. v. 1. edit. Art. 1565. v. sed. in edit. an. 1598. v. 4. ibid. that a general particle is almost in every leaf of holy Scripture used indefinitely. It is therefore most true which S. Augustine saith, that this word (all) in these kind of places is taken for many, or for that which was common every where, as Calvin and Beza say: Isaiae 1. v. ●. Ozeae 1. v. 1. Amos. 1. v. 1. Mich●. 1. v. 1. for otherwise it is well enough known that in the time of the Prophet Isay there were some holy Kings, as Ozias, and Ezechias in jury, as also those Prophet's Ozeas, Amos, and Micheas: moreover in the time of jeremy there lived the good King josias, jeremiaes 1. v. 1. Ezechiel. 1. v. 2. Daniel. 1. v. 2. Sophon. 1. v. 1. and the good Prophets Ezechiel, Daniel, and Sophonias. Therefore those things which Isay and Hieremy do say, cannot be understood of all universally. 5. The other places which our Adversaries allege, S. August. Tom. 2. Epist 48. ad Vincentium. do prove that there are at sometimes but a few in the Church, but, they do not prove that the said Church was invisible. Yea (as S. Augustine disputing against the Donatists well observeth) when the Church of God is most vexed with the persecutions of the wicked, and seemeth to be almost oppressed therewith, then is she most divine in such her members as are renewed for courage and constancy: for faith and obedience towards God was more eminent in one Noë or Abraham, then in ten thousand others. 6. Lastly this our disputation is not properly of the ancient Church which was before Christ's time, Mat. 16. v. 18. but of that which ensued the promulgation of the Gospel till this our present age, Eusebius in cronic. Orofius in suahistoria Geneb. in sua conogr Sand. de visib. Monarch. l. 7. in princip. Coccius Tom. 1. lib. 8. Art. 2. whereof Christ saith, Upon this rock I will build my Church, and the gates of hell shall not prevail against it. For albeit the Church hath been always visible even from the beginning of the world till the coming of Christ, as Paulus, Orosius, & Eusebius have, out of the holy Scriptures in every age, declared. In this our age also Genebrard, Sanders, and Coccius have briefly demonstrated the same. Yet notwithstanding before the coming of Christ the whole Church of God was in a manner concluded into greater straits of persons and place, Psal. 75. v. 2. & Psal. 147. v. ult. according to those words of the Prophet David, God was known in jury, & again, He hath not done thus to every Nation, and he hath not manifested, or made known his judgement unto them. But amongst the Gentiles there were but a few who acnowledged and rightly worshipped God. Wherefore the true Church was often reduced unto a few persons in number, S. August. Tom. 2. Epist. 48. ad Vincent. but notwithstanding ever visible & those very eminent in sanctity and holiness, as is declared by S. Augustins words already alleged. But the state and condition of the Church of Christ is far different after the promulgation of the Gospel from that other: Genes. 22. v. 18. for now that blessed seed of Abraham is come, wherein all the Nations of the earth were to be Blessed. Now those prophecies of Christ's inheritance and Kingdoms are fulfiled. Psal. 2. v. 8. Ask of me thee & I will give, all Nations for thy inheritance, Psal. 71. v. 8. and the bounds of the whole earth for thy possession. Also, He shall govern and reign from sea to sea, and from the river to the end of the whole world. And again, All the Kings of the earth shall adore him, and all Nations shall serve him. Moreover, Ibid. v. 11. Isay. 52. v. 10. our Lord hath prepared his holy arm in the eyes of all Nations, and all the limits of the earth shall see the salvation of our Lord and God. When S. Angustine had alleged this place among others against the Donatists. admiring their great madness and ignorance who affirm the Church to be either invisible or to lie lurking in some odd place only, broke forth into these most true words worthy of so great a Doctor, who is saith he, S. August. Tom. 7. de unite Eccles. c. 7. so deaf, who is so mad, and who is foolish to contradict these so clear & evident testimonies, but he which knoweth not what he speaketh? And truly that the Church of God was far more known and spread over the whole world after the promulgation of the Gospel even in the Apostles time than it ever was in the time of the law, those words of the Apostle do sufficiently declare. But Isay, have they not heard? And certes into all earth hath the sound of them gone forth, and unto the ends of the whole world the words of them. And again speaking unto the Roman Church he saith, Ad Rom. 10. v. 18. I give thanks to my God through jesus Christ for all of you, because your faith is renewed in the whole world. 7. Moreover from the Apostles time till this our present age, Ad Rom. 1. v. 8. the Church of Christ hath been not only visible but also spread abroad, known and most famous throughout divers Kingdoms of the world, as many historiographers, as well Ecclesiastical as profane do testify, and the worthy Cardinal Caesar Boronius hath evidently declared, and that not only throughout all ages, S. August. Tom. 7, de unit. Eccles. cap. 7. but also every year, in so much that those who do not consent and agree hereunto, are not only to be accounted Insidels, but as S. Augustine speaketh very fitly and truly, men out of their wits. CHAP. VI Other arguments of our Adversaries against the visible Church are confuted. THE third argument of our Adversaries whereby they impugn the visible Church, is this: the holy Scripture compareth the Church to the moon, but the moon doth often times not appear, as it happeneth in the new moon, and in the Eclipse. I answer that we must not seek for a similitude or likeness in all thinger betwixt the Church and the moon, for otherwise the Church of Christ should neither see, nor understand, nor believe, and it should be altogether without life as the moon is. But in this matter that similitude or likeness betwixt the Church and the moon, is only to be sought out, in which the Scripture compareth the Church to the moon; but the Scripture doth not compare the Church to the moon as she is a mutable planet, but as she is beautiful in herself. Cant. ●. v. 9 Beautiful (saith Solomon) as the moon, but in mutability the Scripture compareth a fool to the moon, but not the Church. Eccles. 27. v. 12. A fool (saith the Wisemen) is changed as the moon. Moreover the Church of Christ is not compared to every moon, Isaiae 60. v. 20. but only to the moon, when she is in her fullness & perfection, yea to the moon which is never diminished nor faileth: hence are those words of the Prophet Isar, Calu. in eadem verba. which Calvin acknowledgeth are to be understood of the Church, Thy sun shall never more be set, and thy moon shall not be diminished (or as Calvin translateth it) shall not be hidden. Lastly S. john saith, that the moon is under the feet of the Church, that thereby we may understand that the Church of Christ by the virtue of the sun (to wit Christ himself, where withal she is wholly invested and adorned) is free from all mutability in matters of faith. Apoe. 12. v. 1. 2. The fourth argument. Those things which we believe by faith are invisible, but by faith we believe there is a Catholic Church, as appeareth by the Apostles Creed, therefore the Catholic Church is invisible and not visible. I answer that this is a weak argument, Calu. l. 4. Inst. c. 1. sect. 2. in principio. albeit Calvin also useth it. For if it were not it would prove that the holy Scripture were also invisible, because we believe also the holy Scripture by faith, yea it would also prove even our adversaries Church to be as yet invisible, for they as yet believe their Church by faith, and yet they confess that their Church is now visible. And truly if their Church had remained still invisible, they had never caused so many tumults in the Christian Commonwealth. But certainly even as in the holy Scriptures we see one thing and believe another, we see the letters & characters, the which the Infidels also see, but we believe that the Scripture is most true in all things, the which they do not believe: so we see that the Church of Christ is extant, the which also the Infidels do see; for Turks & jews do very well know that there is a Pope, and that there are Bishops, Princes, and Christian Nations, but we believe that this Church which we see is an holy Church, is governed & directed by the holy Ghost, and that she cannot err in matters of faith, all which the Infidels do not believe. 3. The fifth argument. None is in the Church but by faith, but faith is invisible, therefore the Church also invisible. I answer that this is a very weak consequence, for otherwise we might reason thus; None is a man but by a reasonable soul, but the soul of man endued with the use of reason, is invisible, therefore the whole man also is invisible. Also, no Scripture is to be accounted holy but by the authority of God, but this authority is invisible, therefore the Scripture also is invisible. For it is not necessary that a thing may be called visible that the chief part or reason thereof be visible but it sufficeth if any part thereof be visible, as manifestly appeareth in all visible, substances, for their chief parts, to wit, their substantial matter and form are things invisible. 4. Secondly I answer that the faith whereby a man is made a member of the visible Church is not only an interior faith which is not to be seen, but that which is evidently seen and declared by exterior signs; as for example by confessing publicly the said faith, by receiving the Sacraments, and such other exterior acts. The which is so true, that this exterior profession of our faith only, without the interior faith, sufficeth that a man become a member of the visible Church, Bell. l. 3. d● militant Eccles. c. 10. as Bellarmine well proveth: seeing that otherwise none could be certain of his Prelate or Pastor, because none can see the faith or mind of another. 5. Hence also it is, that not only the predestinate and just men are members of the visible Church, but also such as be hypocrit●es and wicked men who profess their faith, according to those words of Christ: Every branch in me, not bearing fruit, he will take it away, And, if any abide not in me, he shal●e cast forth: joan. 15. v. 2. by which words Christ showeth that they also who do not remain in him, Ibid. v. 6● 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 Adversaries confess, as we have said before, and Bellarmine proveth more at large. 6. The sixth argument our Adversaries deduce out of the Apocalyps, Apoc. 12. v. 6. & 14. wherein it is said, that a woman invested with the sun which signifieth the true Church, fled into the desert, and remained there for the space of 1260. days, that is to say, as our Adversaries interpret it, a thousand two hundred and sixty years. Out of which they infer, that the Church remained invisible as it were in the desert these thousand two hundred and sixty years last passed. I answer, that this is a vicious argument for many reasons. For first, it is very absurd, to think that the Church of Christ did lie hidden and invisible these thousand two hundred sixty years past. For thereupon it would ensue that the Church of Christ was invisible then when it most flourished, & was spread abroad over the whole world: as for example in the times of S. Augustine, Ambrose, Hilary, Athanasius, Hierome, Chrysostome, Cyril etc. Yea in the time also of all the ancient Counsels, Confess. Rupellana Art. 6. the which our Adversaries themselves do admit in their confession of faith. For all these Fathers and ancient councils, have been within the space of the foresaid thousand two hundred and sixty years, the which our Adversaries do account from Pope Silvester till Luther's time, wherefore this place of the Apocalyps is not to be understood of years, but literally of days only. 7. Moreover it is not certain that by this word (desert) is understood any solitary place, or such as is deprived of all the society or comfort of men. Primasius in cap. 12. Apocal. For Primasius S. Augustine's scholar saith, that by the foresaid word is signified the whole world, the which also that desert signified through the which the Children of Israel passed before they came to the land of Promise: Nu●●r. 14. v. 34. Even as by the said land of Promise was also signified the everlasting life. Some others will have the foresaid word (desert) to signify a departure or forsaking of all sins and vices, and all other pleasures of this world, according to that saying of the Prophet Osee. I will carry and lead her into the desert, Osee. v. 14. and I ●ill speak unto her heart. And that of David, Behold flying away, Psalms, 1● v. 8. I went far off, and I remained in the desert. 8. Lastly albeit we should grant that this desert were some wild or forsaken place, yet nevertheless it could not be gathered thereby, that the Church of Christ either was, or ever shallbe invisible. For neither this woman which fled into the wilderness, signifieth th● whole Church of Christ, but some one famous Church the which Antichrist shall persecute most of all, because it will strongly oppose itself against his impiety and wickedness. And in the end of the foresaid vision S. john plainly affirmeth, Apoc. 12. v. 17. that the Dragon after the delivery of that woman shall make war against the rest of her seed who keep the commandments of God, and have the testimony of jesus Christ: therefore besides that woman there willbe some out of the desert who will publicly profess the true faith of Christ, against whom for that cause the Dragon will fight. 9 But that we may now conclude this controversy of the visible Church, seeing that Christ our Lord came into this world that he might make open and known the way to eternal salvation not to one Nation or age only, but indeed to the whole world and all posterity, it is a very absurd thing to think that this one only way to eternal salvation which is the true Church of Christ, remained hidden and unknown to all Nations for so many ages past. CHAP. VII. That this visible true Church of Christ cannot err in matters of faith. NOTHING can be said more absurdly, than that the true Church of Christ can err in matters of faith, and yet there is nothing which the Sectaries of this time do hold and defend with greater pertinancy, not without just cause, for they see very well that it cannot be denied, but that the true Church of Christ hath for these many years past remained still among Catholics only visible, as afterward we shall more clearly declare: but if they should also grant that this visible Church cannot err, they should overthrow themselves by their own confession, Wherefore to the end they may still have some corner or hole to slip out at, they affirm, that the true Church of Christ both hath erred, & still doth err in points of faith. Then the which nothing certainly is more absurd, especially seeing that they affirm that it hath erred not in things of small moment, but in the principal and chiefest points of faith, which are plainly necessary to eternal salvation; yea also that it hath fallen into manifest Idolatry. Moreover, that it hath not only failed & staggered in faith, & hath publicly taught many errors against faith, but hath also compelled and forced by threats and torments all to Idolatry. And lastly that it hath done thus, not only for the space of one year, but for a thousand or at least 900. years. All which how absurd they are, we will now declare. 2. But to the end that all which we are to say hereafter of this matter may be the better understood, we must note here that when we affirm that the Church cannot err in faith, that by this word (faith) we understand not only that invisible faith which is in our mind, but also visible, that is to say, the public doctrine of the whole Church, which is proposed or set down to be believed of all. Wherefore when we affirm, that the Church cannot err in matters of faith, we affirm also, that the doctrine or points of faith, the which the Church of God setteth down as the most certain and undoubted word of God, cannot be false, but the very word of God itself, which I will clearly declare by these arguments. 3. The first argument is deduced out of all those properties and offices of the true Church before alleged out of Scripture. Supra 〈◊〉 ipsa controvers. c. 1. For the true faith being once taken away, all the foresaid properties of the Church must needs perish, and all her offices must cease. For the Church can neither be the spouse of Christ, nor the body, nor the Kingdom, nor the inheritance, nor the temple of Christ without faith, but neither can the Church without faith & the true doctrine thereof, either conceive, bring forth, nourish, govern, or defend Christ●es flock. And in this manner the church of Christ for so many ages had lost all her properties, Supra eadom c. 1. huius Controu. & had intermitted all her proper offices, contrary to so many and so clear promises of holy wit● before alleged. 4. The second argument is deduced out of most clear testimonies of holy Scripture, which teach, that the Church cannot err in faith. For first Christ himself affirmeth, Matth. 16. v. 18. that the gates of hell shall not prevail against the Church. But if the Church could err in faith, the gates of hell for so many ages past had prevailed against her. 5. Moreover God speaketh thus by his Prophet Isay of the Covenant of the Isaiae 59 v. ult. new Testament. This is my league with them saith our Lord, my spirit which is in thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, & out of the mouth of thy seed, & out of the mouth of the seeds seed, saith our Lord, from hence forth even to the world's end. But in our Adversary's opinion the words which God hath put into the mouth of the Church, had departed many ages out of her mouth. 1. ad Tim. 3. v. 9 6. Lastly the Apostle affirmeth, that the Church is the Pillar and stability of truth. But if the Church could err in faith, and teach publicly against the word of God, it should be the Pillar rather of falsehood then of truth. Some of our Adversaries do answer unto this place, that the Church is called indeed the Pillar of truth, because it doth not err when it followeth, and is agreeable unto the word of God, yet nevertheless it erreth when it disagreeth from the word of God. But this is a very frivolous answer. For according unto this interpretation▪ every Church of Heretics, of jews, Turks, yea of the Devils themselves should be the Pillar of truth. For none of these erreth, when it is agreeable to the word of God. But a Pillar is that which necessarily and always upholdeth that which it strenghtneth, and whose pillar it is: wherefore the Church should not be the Pillar of truth, unless it always stick and be joined with the truth and uphold it. Calu. l. 4. Inst. c. 2. sect. 1. in fine. Calvin therefore convinced by the evidency of the truth writeth, that if true Church be the Pillar of truth, it is most certain that the Kingdom where lies & falsehood reigneth, cannot be the true Church. Thus Calvin. 7. The third argument is deduced out of divers Absurdities which ensue out of the doctrine of our Adversaries. The first adsurdity is, that the Apostles Creed were false wherein we believe the holy Catholic Church. For that Church cannot be holy which wanteth the true faith, which teacheth falsities and wickedness, which forceth all men to Idolatry. 8. The second absurdity is, that Christ himself and the holy Ghost should err and teach things both false and wicked. For the doctrine of the Church is not so much the doctrine of the Church as it is of Christ & of the holy Ghost, Luc. 10. v. 16. Who heareth, you (saith Christ) heareth me: joan 14. v. 26. and in another place; Act. 15. v. 28. The Paraclete the holy Ghost whom my Father will send you in my name, he will teach you all things. And the Apostles said, It seemeth good to the holy Ghost, and to us. Lastly God himself by his Prophet speaking unto the Church affirmeth, that his holy Spirit is in the Church, and that he hath put his words into the mouth of the Church, which shall never be taken out of her mouth, from henceforth till the end of the world. Wherefore if the Church could err in the doctrine of faith, Christ also, the holy Ghost, and God himself should err. 9 The third absurdity is, that a building could consist & stand without a foundation. For the saith of Christ is the foundation of the Church, if yet, saith the Apostle, ad Collos. 1. v. 2●. you continue in the saith grounded and stable. And in another place he teacheth, that the Church is grounded upon the doctrine of the Apostles and Prophets: ad Ephes. 2. v. 20. but the foundation being taken away, the building must needs fall. This absurdity is so manifest, that it forced Calvin to confess this very truth which now we teach to be evidently convinced out of S. Paul's words. Calu. l. 4. Instit. c 2. sect. 1. If, saith he, the doctrine of the Apostles and Prophets be the foundation of the Church, take away that doctrine, and how can the building stand? Thus Calvin. 10. The fourth absurdity is, that the true Church should consist and be without her prop●r and essential form, no otherwise then if one should say, that a true and living man might consist and be without his soul. For the true faith and the true preaching thereof, are as it were the essential forms of the Church. Calu. l. 4. Instit. c. 2. sect 11. Calvin also acknowledgeth this absurdity when he writeth, that the faith of the Church being taken away, there must needs follow the utter overthrow of religion, even as the life of man is overthrown and taken away, if he be stabbed with a dagger, or deadly wounded at the heart. 11. The fourth argument is deduced out of the manifest contradictions which follow of the contrary doctrine. For they who contend that the true church of Christ doth err in faith, do not indeed know what they say: for that is the only true Church of Christ which retaineth and keepeth still the name, & the sincere faith of Christ; but that is the fal●e Church of Christ which only professeth the name of Christ but erreth in faith. Wherefore to say that the Church of Christ erreth in faith, is all one, as to say, that the true Church is not the true Church, but the false, which implieth a contradiction. 12. The fifth argument is deduced out of those things which our Adversaries do grant unto us. Infra. ●. 18. huius Controu. For the common doctrine of our Adversaries is, as we will show hereafter, that the sincere preaching of the word of God, and lawful administration of Sacraments, are the marks and signs of the true Church, without which it cannot consist: therefore it necessarily followeth, that they must also admit that the true Church cannot err in faith, and in the true preaching of the word of God. For that Church cannot sincerely preach the word of God who foully erreth in points of faith, and in the true preaching thereof. Calu. l. 4. Inst. cap. 2. sect. 1. & cap. 8. sect. 12. & 13. Calvin also out of divers places of Scripture doth prove that it is a false Church and not a true which erreth in the principal points of faith, and ●he acknowledgeth, that the true Church cannot err therein, Beza in l. de Ec●les. notis. volume. 3. Tract. Theolog. they being necessary to salvation. Beza in like manner writeth, that the true Church cannot err in the chief points of faith, albeit he saith that it erreth in lesser matters, the which distinction of points of faith he hath taken out of Calvin. The Church therefore cannot err at the least in chief points of faith, Calu. l. 4. Instit. c. 1. sect. 12. even in our adversaries judgements. 13. Our adversaries heap together a great many of arguments, but they are such as may easily be answered. For wher● as they know that their arguments are but weak and almost nothing wor●h▪ they endeavour by the multitude thereof to oppress the truth, or at the least to obscure & ●ide it. Many of them when they manifestly see, that it is impossible that the true Church can consist or be without faith, they craftily feign that the Controversy betwixt us is not of this matter, Calu. l. 4. Inst. cap. 2. sect. 1. but of some other far different, that is to say, of that whereof none ever doubteth: so dealeth Calvin with us. For when he had confessed that to be the false Church and not the true which erreth in principal points of faith, & consequently that the true Church cannot err herein, as out of his own words we have already declared, at the last he feigneth that the controversy in this matter is not whether the Church can err or no, but whether she may err, if she take not for her companion the word of God; Calu. l. 4. Instit. c. 8. sect. 13. & 15. and that we affirm, that whatsoever she shall decree either without or besides the word of God, that the same is to be accounted as a most certain oracle of God. But that he and his affirm, that therefore the Church cannot err because it permitteth itself to be directed and governed by the said word of God, and because it teacheth nothing but out of the word of God. But this is a mere slander. F●or there can no Catholic be found, who doth not acknowledge that the Church permitteth itself to be directed in all things by the word of God, seeing that the sole word of God is the object of ●aith, Supra Controu. 1. c. 2. as we have said be●ore: wherefore the true Church proposeth nothing else unto us to be belie●ued with a Catholic faith, but the most sincere and true word of God. But in this matter only is the controversy betwixt us and our Adversaries, that they acknowledge only the written word of the holy Scripture to be the true word of God: but we not only acknowledge the written word, Supra Controu. 1. c. 25. & sequent. but also that which was preached and delivered unto us by Christ and his Apostles: Whereof we have said enough in the precedent disputation. 14. Some others by frivolous distinctions endeavour to hide this their error, and to obscure and darken most clear & perspicuous matters: whereas notwithstanding in very truth they can say nothing else but that which we have already taught. For they invent and imagine a twofold Church, Philip. de Mornay Tract. de Eccles. ●●p. 2. the one pure, the other impure, wherein they place even Heretics themselves: this which is impure, say they, erreth in faith, but not that which is pure. But we acknowledge only one holy & Catholic Church of Christ with the Creed of the Apostles, & that of the Council of Nice, & we willingly yield unto them their impure Church, wherein the Heretics are. For none doubteth but that such a Church may err. But as this is a false & not the true Church of Christ; so of it, is not this present Controversy, but only of the true and pure Church of Christ. 15. Others distinguish the Church into visible and invisible, and they say, that the invisible Church cannot err, but the visible may err. Supra h●● i●sa Cont. cap. 4. But we have now already declared, that the true Church of Christ must needs be visible. Wherefore this distinction is now sufficiently refuted. And truly it importeth but a little whether that their invisible Church can err or not err, seeing that it cannot be seen or known of any, and consequently cannot be profitable unto any. 16. There are also some of the later Sectaries who distinguish, and divide the Church, junius 〈◊〉 Dell●m. Contr 1. l. 4. c. 10. not● 8. into the Church of the Saints which are in Heaven, and into that which remaineth fight here upon earth. And they say, that the Church triumphant of Saints cannot err in faith, or in the doctrine of faith: but the Church militant may err. But this is a ridiculous distinction. Ad Habr. 21. v. 1. First because the Saints have not faith but a clear vision of God, for as the Apostle witnesseth, Faith concerneth things which do not appear: wherefore if at any time faith perished upon earth, without all doubt it could not be ●ound in heaven, neither must we expect the doctrine of faith from heaven, as the Anabaptists do who seek for revelations from heaven, but we must look to receive it from the Church militant upon earth. Supra c. 1. bu●us controversiae. Moreover the properties and offices of the Church of Christ before alleged out of holy Scripture do not agree, as is manifest, to the Church triumphant of Saints, but to the Church militant upon earth. For neither is that Church of the Saints betrothed unto Christ by faith, neither are the Saints those who preach unto us the word of God, who administer the Sacraments unto us, & who execute the other offices of the Church, but men living upon earth, wherefore they run in vain to this heavenly Church whereof we do not here dispute. 17. Moreover that is also a very weak reason, junius ibid. nota ●. whereby they think that they convince, that the Church militant upon earth may err. This Church (saith he) militant upon earth, is imperfect, and therefore the may err even in explicating the doctrine of faith, 1. ad Corinth. 13. pertotum caput. for otherwise a perfect effect might proceed from an imperfect cause. So he. As though forsooth, there could be no other imperfection in the Church beside infidelity or error in explicating the doctrine of faith, or as though the whole perfection of the Church consisted in faith only, and in the doctrine thereof, and not also in charity and other gifts of God, as the Apostle declareth at large. Or lastly, as though this perfection of the Church which consisteth in a right faith, and a good explication of the doctrine thereof, could proceed from the militant Church only, and not rather from a most perfect cause, to wit, Ad Rome▪ 8. v. 2●. from the holy Ghost who continually governeth the Church, and as the Apostle saith, helpeth her infirmity and imperfection. 18. Lastly when our Adversaries can by no places of Scripture nor other reasons prove, Ita Philip? Morn. that the Church hath erred they go about to persuade it by many examples. Tract. de. Eccles. cap. 6. And here they begin a discourse from our first Father Adam till these our days. Genes. 3. v. ●. For first they say, that Adam ●ost his faith, and so like wife his wife Eve, when they both eat of the forbidden fruit, & consequently the whole Church then erred in faith. Then they run through all the old testament till Christ's time, and heap together many places which say, that those who lived in the time of the Natural & mosaical Laws, forsook God. Lastly out of some Historiographers who have written since Christ's time, they sc●●pe together all such testimonies as seem to serve to this purpose in any sort. 19 But they labour in vain. For if these kinds of arguments were good they would also prove that the Church itself also wholly perished; and was not to be found in any place, as in times past the Donatists contended, the which even our Adversaries themselves acknowledge to by very absurd, and against the holy Scriptures as hath been declared before. For if all have lost their faith, than indeed the true▪ Church could no longer be, which without faith cannot consist: and thus the whole Church had perished. 20. But that which they affirm of Adam and Eve, to wit, that they lost their faith by sinning, is of no moment at all. For to omit that they do not so much prove by that argument that they lost their faith, then that after their sin there remained neither any faith, nor Church in the world, it is truly manifest enough that this belongeth nothing to this disputation we now handle. For neither do we here disput of the Church of Angels, nor of that which was in Paradise before the fall of our first parents: Genes. ●. ●. 15. but of that only which ensued that promise made unto all mankind after the sin of Adam▪ wherein God foretold that there should be perpetual enmity betwixt the woman and the serpent, that is to say, betwixt the Church of Christ and Satan. And wherein also God foretold, that the Church should always have the victory over Satan, Supra. contro. 1. cap. 16, 17. & 18. as we have declared more at large before. Wherefore our Adversaries must needs show this promise to be frustrate, if they desire to conclude any thing against us. 21. But those examples which they allege out of the old Testament are the very arguments of the Donatists and other ancient Heretics, who by them went about to prove, that the true Church wholly decayed and perished, whereunto we have also sufficiently answered out of S. Augustine. Supra cap. 5. in solut. 2. argument. 22. And lastly those things which they have taken out of those Authors who wrote after Christ's time, are either corrupted by our Adversaries, or taken out of apochriphall Authors, Baron. in 12. Tom. Annal. and such as are not worthy of credit: as the worthy Cardinal Baronius declareth manifestly in every age, in his Ecclesiastical histories: and the same hath Bellarmine done before him more briefly, 〈◊〉. l. 3. de Eccles. militant. unto whom we refer the Reader, because they do not appertain to this present question, but rather unto that which is of the continual duration of the Church, the which now almost every one doth acknowledge, Supra c. 3. & 4. 〈◊〉 Contr. and which we have sufficiently declared before: wherefore these arguments are of so small worth, that they need no longer a confutation. CHAP. VIII. That there is no lawful calling of Preachers, or Pastors of the Church, but by the visible Church. ONE of the offices of the true Church is to appoint lawful preachers of the Gospel and true administers of the Sacraments. But because there is no small Controversy now a days concerning this office, we will briefly dispatch it. But to the end that which is in Controversy may the better be understood, here are three things to be determined. First, that the calling of God is necessarily required, to the end one may become a lawful preacher, or administer the Sacraments. Ad Rom. 10. v. 15. Ad Hebr. 3. v. 4. & 5. For those words of the Apostle are very clear and manifest. How shall they preach, unless they be sent? And again. Neither doth any man take the honour to himself, but he that is called of God, as Aaron. So Christ also did not glorify himself, that he might be made a high Priest but he that spoke to him, Psal. 2. v. 7. My son art thou etc. Wherefore he who without this lawful calling and mission dareth presume to intrude himself to meddle with these divine offices, preferreth himself before Christ our Lord. For Christ came not to these offices, but called and sent by his eternal Father. Lastly if in human and worldly matters none dare meddle with the affairs or business of a Prince without his licence and consent, much less must any deal with these supernatural and divine offices, unless he be called and sent for that purpose by God himself. 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 immediately by himself calleth any, & in this manner God called Moses, & the other Prophets, & Christ called his Apostles. This is called extraordinary, because it seldom happeneth. It is termed also an immediate vocation, because it is done immediately by God himself. The ordinary vocation is that which continueth always in the Church and is done immediately by the Pastors of the Church, and of God only by their means. Hereupon also this is called a mediate vocation, to wit in respect of God. This division is taken out of S. Paul, who writeth himself to be an Apostle, not of men, neither by man, but by jesus Christ, and God the Father. ad Gal. 1. v. 1. For by these words he showeth that some which are in the Church are called to the divine offices by me●, and some by God himself. 3. The third is, that those who are taken to Ecclesiastical offices by the ordinary vocation they receive their calling and authority from the Church. For this ordinary vocation is not done but by the ministers of the Church. But the whole Controversy is of the extraordinary vocation. For those who in this age have brought in new opinions, seeing themselves destitute of the ordinary vocation, they fly unto the extraordinary, the which, say they, must not be subject to the censure, and approbation of the Church, whereof they know themselves to be destitute. But we of the other side affirm, that the extraordinary vocation also must necessarily be confirmed and approved by such as have ordinary vocation in the Church of God. And we know very well, that our Adversaries have not truly this extraordinary vocation, as afterward we will declare more at large. But suppose we grant them to have this extraordinary calling, nevertheless by these ensuing arguments we will manifestly prove, that it must needs be confirmed and approved by those who have their ordinary vocation in the Church of God. 4. The first argument. Ad Galat. ●. v. 1. S. Paul was immediately and extraordinarily called by God, as he writeth himself, and yet he was sent to Anainas who had the ordinary vocation, Act. 9 v. 7. that by him he might be instructed and baptised. And afterwards together with S. Barnabas he was ordained by the imposition of hands by those who were the ordinary Pastors of the Church. Act. 13. v. ●. Lastly he writeth, that according to the revelation which he had, v. 1. & 2. he went to jerusalem, and conferred the Gospel which he preached, with the visible Church and ordinary Pastors of the same, lest he might seem to have run, or laboured in vain: they therefore who refuse the approbation of the visible Church, albeit they be never so extraordinarily called thereunto, they do but labour in vain. 5. The second argument▪ We m●st not easily believe every one who affirmeth himself to be extraordinarily sent by God, v. joan. 4. ●. 1. according to that admonition of S. john. Believe not every spirit, but prove the spirits whether they be of God▪ because many false Prophets are gone out into the world. But this proof or trial cannot be better done then by Christ's Church, which, is as S. Paul writeth, ●. ad Tim. 3. v. 15. the pillar, and ground of truth. The which also S. john clearly showeth by the words following, when he saith, he that knoweth God heareth us, he that is not of God, 1. joan. 4. v. ●. heareth us not: in this we know the spirit of truth, and the spirit of error. It is therefore a most certain rule whereby this extraordinary vocation is examined, to demand, whether it will submit itself to the approbation of the visible Church, and will hear her or no? For he who heareth the Church, hath the spirit of truth, and the true extraordinary vocation, but he who will not hear the Church, hath the spirit of error and the false extraordinary vocation. 6. The third argument. The holy Ghost never contradicteth himself, for otherwise (which God forbid) he should not be the spirit of truth, but of falsehood for truth is never repugnant to truth but to falsehood: seeing that therefore it is manifest that the ordinary vocation is from the holy Ghost, that extraordinary cannot be opposite unto it which is truly from the holy Ghost. For otherwise God should be opposite unto himself, which were impiety to think; wherefore it necessarily followeth, that the extraordinary vocation must agree with the ordidinary, and be subject unto it, as also it must establish and confirm, but not impugn it. 1. ad Cor. 14. v. 32. Hereupon saith the Apostle, the spirits of the Prophets are subject to the Prophets: if they be subject to the Prophets, much more to the whole Church of Christ. 7. The fourth argument. There would arise a great confusion in the Church of God, if every one were permitted to preach and administer the Sacraments, that should affirm himself to be extraordinarily called without any other examine or approbation of the Church. For so every fantastical fellow might freely brag and affirm himself to be extraordinarily called by God. And under that pretence and title might preach, administer the Sacraments and exercise all other Ecclesiastical offices. Calu. l. 4. Inst. cap. 3. sect. 14. Beza c. 5. suae confess. 8. By these arguments some more learned amongst our adversaries being convinced, do acknowledge, that all extraordinary vocation should be examined and approved by the ordinary Pastors of Christ's Church. Artic. 28. Bulling. decad. 5. Serm. 4. But they add moreover that this is true when the Church itself followeth the word of God, and as long as the ordinary vocation remaineth in her. But in vain do they add these conditions, Supra●c. prcedent▪ ad Ephes. 4. v. 12. & 13. because we have already proved that the true Church always followeth the word of God, nor can depart or decline in any sort from it. For otherwise she were not the true Church of God, but the Synagogue of Satan. And the Apostle also expressly saith, that the ordinary vocation of Pastors & their continual succession shall remain always in the Church of God until we meet all with Christ in the end of the world. Calu. & Beza in 〈◊〉 verba ad Ephes. Item Calu. l. 4. Inst. c. 3. sect. 4. in Art. 25. By which words of the Apostle Calvin also and Beza being convinced do confess, that there must always be Pastors and Doctors in the Church of God, and that the said Church cannot consist without them. The same also their confession made at Rochel acknowledgeth in the 25. article. 9 Some of our Adversaries do here object unto us the example of Christ and his Apostles, for, say they, their doctrine was never approved by the ancient Church of the jews, whereas notwithstanding it was extraordinary. But this is a very frivolous and odious comparison of Christ and his Apostles with their ministers. For it was expressly foretold by the Prophets that Christ was to abrogate the old Law, and the carnal vocation and succession thereof, jerem. 31. v. 31. & 3●. Isaiae ●. v. ●. 10. Malach. 2. v. 10. 11. Pal 109. v. 4. ad Heb. 7. v. 18. & cap. 8. v. 8. 23. and that he was to ordain another more excellent and spiritual, the which he effected indeed. Wherefore seeing that now the Apostles had another far more excellent vocation instituted by Christ, there was no reason they should ask any vocation from Moses. But we read nowhere that the vocation ordained by Christ was to be abrogated by any other whosoever▪ but contrariwise the holy Scriptures do plainly teach that the vocation ordained by Christ should endure till the end of the world: Matth. 28. v. ult. Admetus Ephes. 4. v. 2. & ●3. wherefore our Adversaries can prove nothing by this argument, unless they will bring in, and establish another Messias, and a new Lawmaker, who hath authority to abrogate and change the law and vocation of Christ, which is the blasphemy of both Turks and jews. FINIS.