A
TREATISE
CONCERNING
the
Properties
and
Offices
of
the
true
Church
of
Christ
.
WRITTEN
In
Latin
,
by
the
Reuerend
Father
Iames
Gordon
Huntley
of
Scotland
,
Doctour
of
Diuinity
,
of
the
Society
of
IESVS
.
And
translated
into
English
,
by
I.
L.
of
the
same
Society
.
The
first
Part
of
the
second
Controuersy
.
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
obserued
,
that
whereas
our
Aduersaries
haue
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
,
which
erre
and
wander
from
the
true
faith
are
conuerted
into
vaine
talke
,
desirous
to
be
Doctours
of
the
●aw
,
not
vnderstanding
neyther
what
thinges
they
speake
nor
of
what
they
affirme
.
For
if
our
Aduersaries
did
well
vnderstand
or
could
conceyue
,
what
is
imported
by
the
Name
&
Nature
of
the
Church
,
they
would
neuer
affirme
so
many
absurdities
of
the
Church
of
Christ
.
We
will
therfore
first
of
all
declare
and
explicate
,
what
is
to
be
vnderstood
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
vnto
vs
in
the
holy
Scripture
it selfe
:
and
those
we
call
properties
which
do
agree
with
the
Church
as
she
hath
relation
vnto
Christ
her
chiefe
head
and
Pastour
.
But
those
we
call
her
offices
which
the
Church
exerciseth
towards
her
Children
.
There
are
indeed
many
properties
of
the
Church
assigned
by
holy
Scripture
,
but
it
shall
suffice
vs
to
alleadge
and
note
these
fiue
only
.
3.
The
first
is
,
that
the
Church
is
the
spouse
of
Christ
.
saith
the
Prophet
Osee
:
)
and
againe
:
I
will
betroth
thee
vnto
me
in
faith
:
and
Isaias
:
The
bridegrome
will
reioyce
in
his
bride
,
she
speaketh
vnto
the
Church
)
shall
reioyce
in
thee
.
Christ
also
by
the
Prophet
Salomon
sayth
,
In
the
new
Testament
also
,
the
Church
is
called
the
spouse
of
Christ
.
He
which
hath
the
bryde
,
And
the
Apostle
,
I
haue
despoused
you
to
one
man
to
present
you
a
chaste
Virgin
vnto
Christ
.
in
his
Reuelations
saith
,
4.
The
second
is
,
that
the
Church
is
the
mysticall
body
of
Christ
.
We
being
marry
(
saith
the
Apostle
)
are
one
body
in
Christ
:
and
againe
,
you
are
the
body
of
Christ
and
members
of
member
:
and
in
another
place
.
And
he
hath
made
him
(
to
wit
Christ
)
head
ouer
all
the
Church
,
which
is
his
body
.
5.
The
third
propertie
is
,
that
the
Church
is
the
Kingdome
of
Christ
.
Our
Lord
shall
reygne
ouer
them
(
saith
the
Prophet
Micheas
)
in
the
mountaine
of
Syon
from
hence
now
and
euermore
.
And
the
Angell
as
witnesseth
S.
Luke
,
speaketh
thus
of
Christ
.
He
shall
reigne
in
the
house
of
Iacob
for
euer
.
Lastly
Christ
himselfe
saith
vnto
his
Disciples
,
6.
The
fourth
propertie
is
,
that
the
Church
is
the
Inheritance
of
Christ
:
Aske
of
me
(
saith
God
the
Father
vnto
his
Sonne
)
and
I
will
giue
thee
all
Nations
for
thyne
Inheritance
.
And
againe
the
Prophet
Dauid
sayth
,
And
Lastly
,
7.
The
fifth
property
is
,
that
the
Church
is
the
Citty
of
God
,
and
Christ
.
glorious
thinges
are
spoken
of
the
Citty
of
God
,
sayth
the
Prophet
Dauid
.
And
againe
,
the
mayne
streame
of
the
riuer
doth
confort
the
Citty
of
God
:
and
Christ
himselfe
saith
,
A
Citty
placed
vpon
a
mountaine
cannot
be
hydde
.
And
hence
it
is
,
that
the
Church
is
called
the
heauenvly
Ierusalem
and
Syon
,
as
also
the
Temple
&
house
of
God
.
You
are
come
,
saith
the
Apostle
,
And
in
another
place
:
You
are
the
Temple
of
the
liuing
God
.
Lastly
,
that
thou
mayest
know
how
thou
oughtest
to
conuerse
in
the
house
of
God
,
8.
But
now
the
offices
of
the
Church
are
many
the
which
may
be
reduced
to
fiue
heades
.
9.
A
Mother
exerciseth
fiue
offices
towards
her
Children
.
First
she
conceyueth
them
.
Secondly
she
bringeth
them
forth
.
Thirdly
she
nourisheth
them
.
Fourthly
she
gouerneth
them
.
Fifthly
she
defendeth
and
preserueth
them
from
all
daungers
till
they
come
to
the
vse
of
reason
:
all
these
thinges
the
Church
performeth
vnto
vs
,
vntill
we
meete
all
with
Christ
the
spouse
of
the
Church
,
and
our
Father
,
into
the
vnity
of
faith
and
knowledge
of
the
Sonne
of
God
into
a
perfect
man
into
the
measure
of
the
age
of
the
fulnesse
of
Christ
,
as
the
Apostle
speaketh
.
10.
The
first
office
therfore
of
the
Church
is
to
propound
vnto
all
the
word
of
God
,
and
that
fully
(
as
concerning
those
thinges
which
are
necessary
to
saluation
)
sincerely
clearly
,
and
without
any
errour
.
For
the
word
of
God
is
the
incorruptible
seed
wherby
we
are
conceyued
and
borne
againe
,
as
Christ
and
his
Apostles
do
testify
.
But
the
Church
performeth
this
both
by
word
&
writings
whiles
she
conuerteth
Gentils
,
Mahumets
▪
Heretikes
,
preach
you
the
Ghospell
vnto
euery
creature
.
11.
The
second
office
of
the
Church
,
is
lawfully
to
administer
the
Sacraments
▪
For
by
these
also
we
are
regenerated
,
12.
The
third
office
of
the
Church
is
to
feed
those
who
are
borne
to
Christ
not
only
by
the
Sacraments
,
S.
Peter
,
the
flock
of
God
which
is
among
you
.
13.
The
fourth
office
of
the
Church
is
,
S.
Paul
.
Take
heede
to
your selues
,
and
to
the
whole
flocke
,
wherein
the
holy
Ghost
hath
placed
you
Bishops
to
rule
the
Church
of
God
.
Hence
it
ensueth
,
that
there
haue
byn
so
many
Assemblies
and
Councells
called
togeather
,
that
heresyes
might
be
condemned
,
manners
reformed
,
and
Ecclesiasticall
order
well
established
in
all
thinges
:
also
that
for
this
office
there
are
chosen
Preachers
▪
Pastors
,
Administrators
of
the
Sacraments
,
and
all
other
thinges
are
ordayned
which
do
concerne
the
right
gouernment
of
the
Church
.
14.
The
fifth
office
of
the
Church
is
,
Vpon
this
rocke
I
wil
build
my
Church
&
the
gates
of
Hel
soal
not
preuaile
against
it
.
And
in
another
p●ace
,
You
shall
suffer
trouble
and
pressure
in
this
world
,
but
be
of
good
cheere
,
I
haue
ouercome
the
world
.
By
these
propert●es
and
offices
of
the
Church
if
they
be
well
considered
,
all
the
errors
of
our
Aduersaries
may
easily
be
confuted
,
as
by
that
which
followeth
will
manifestly
appeare
.
CHAP.
II.
That
out
of
the
true
Church
of
Christ
there
is
no
saluation
.
THE
first
error
is
of
certaine
Sectaries
of
this
tyme
,
who
promise
men
saluation
out
of
the
Church
:
But
this
error
is
easily
refuted
by
the
Scripture
.
For
that
is
most
cleare
and
euident
which
Isaias
the
Prophet
sayth
,
speaking
vnto
the
Church
in
the
person
or
name
of
God
:
That
Nati●n
and
Kingdome
saith
he
,
which
hath
not
serued
thee
,
shall
perish
.
2.
The
same
also
to
be
an
errour
,
is
conuinced
by
the
properties
and
offices
of
the
Church
before
alleadged
.
They
shal
be
two
in
one
flesh
,
but
I
(
sayth
the
Apostle
)
speake
in
Christ
&
in
the
Church
.
my
doue
,
and
my
perfect
,
is
one
;
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
adulteresse
,
she
is
not
corrupted
,
and
she
is
chaste
.
And
a
little
after
,
whosoeuer
being
separated
from
the
Church
is
ioyned
to
an
adulteresse
,
he
is
separated
from
the
promises
of
the
Church
Nerthe●
shall
he
euer
attaine
to
the
rewards
of
Christ
who
teares
the
Church
of
Christ
.
He
is
an
aliene
,
he
is
prophane
,
he
is
an
enemy
,
he
cannot
now
haue
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
receiue
the
spirit
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
mans
body
.
whose
members
cannot
liue
vnlesse
they
be
ioyn●d
to
the
body
.
Another
reason
also
S.
Augustine
alledgeth
taken
from
the
foresaid
property
of
the
Church
.
None
,
sayth
he
,
obtaineth
saluation
&
euerlasting
lyfe
but
he
who
hath
Christ
to
be
his
head
▪
But
none
can
haue
Christ
to
be
his
head
but
he
who
is
in
his
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
convinced
.
For
both
Caluin
and
Beza
doe
:
confesse
this
,
boosome
of
the
Church
we
cannot
hope
for
the
remission
of
our
sinnes
,
nor
euerlasting
saluation
:
and
that
the
goyng
out
of
the
true
Church
was
alwaies-hatefull
.
And
hence
it
commeth
to
passe
,
that
in
the
Creed
of
the
Apostles
,
first
we
beliue
the
holy
Catholike
Church
,
and
then
the
remission
of
sinnes
,
and
lyfe
euerlasting
,
because
indeed
without
this
Church
none
can
obtaine
eyther
remission
of
their
sinnes
,
or
life
euerlasting
.
CHAP.
III.
That
the
Church
of
Christ
is
to
continue
for
euer
.
THE
second
error
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
foresayd
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
.
2.
Secondly
the
Church
is
the
Body
of
Christ
,
3.
Thirdly
the
Church
is
the
Kingdome
of
Christ
,
but
the
Scriptures
doe
teach
in
many
places
,
that
this
Kingdome
of
Christ
shall
continue
for
euer
,
as
Micheae
4.
v.
7.
Daniel
.
2.
v.
44.
Ierem.
33.
v.
20.
&
21.
Luc.
1.
22.
&
33.
Lastly
Christ
sweateth
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
of
Christ
,
the
gates
of
hell
shall
neuer
preuaile
.
5.
Fifthly
this
same
is
proued
by
the
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
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
,
Behould
I
am
with
you
all
dayes
,
euen
to
the
consummation
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
conuinced
with
the
truth
of
this
matter
,
Seing
that
(
sayth
Beza
)
the
Kingdome
of
Iesus
Christ
is
continuall
,
CHAP.
IIII.
That
this
Church
which
hath
alwaies
continued
,
hath
alwaies
byn
visible
.
THE
third
error
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
when
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
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
:
you
are
the
body
of
Christ
.
Moreouer
we
are
made
the
body
of
Christ
by
baptisme
and
the
receyuing
of
the
Eucharist
,
Pastors
vntill
the
consūmation
of
Saynts
,
vntil
we
meet
with
Christ
,
but
such
persons
are
visible
.
The
building
also
of
the
Church
is
visible
,
this
consummation
of
Saints
is
visible
,
that
uorke
of
ministery
is
visible
,
which
the
Apostle
sayth
shall
continue
vntill
the
comming
of
Christ
.
3.
Secondly
the
Church
is
the
Kingdome
of
Christ
,
but
euery
Kingdome
comprehendeth
in
it
a
visible
company
of
men
who
all
acknowledge
one
King
.
Hence
it
is
that
God
describing
by
the
Prophet
Ieremy
.
this
Kingdome
of
Christ
,
speaketh
in
this
sorte
of
the
multitude
of
men
which
shal
be
in
the
Kingdome
of
Christ
.
Euen
as
(
saith
our
Lord
)
the
starres
of
Heauen
cannot
be
numbred
,
and
the
sands
of
the
sea
measured
,
so
will
I
multiply
the
seed
of
my
seruant
Dauid
,
and
the
Leuits
my
seruants
.
But
such
and
so
great
a
multitude
of
men
cannot
be
inuisible
.
4.
In
like
manner
the
Prophet
Isay
describing
the
said
Kingdome
of
Christ
and
the
couenant
of
God
with
it
▪
thus
writeth
.
I
will
make
a
perpetuall
league
with
them
,
and
their
seed
shal
be
knowne
in
all
Nations
▪
and
their
ofspring
in
the
middest
of
the
people
;
all
that
shall
see
them
shall
know
them
,
because
this
is
the
seede
that
God
hath
blessed
:
where
it
is
manifestly
sayd
that
all
Nations
,
euen
the
Infidels
,
assoone
as
they
shall
behould
and
see
the
Church
they
shall
easily
know
her
by
the
benefits
of
God
bestowed
vpon
her
.
Caluin
himselfe
acknowledgeth
this
to
be
spoken
of
the
Church
,
5.
Lastly
if
this
Kingdome
of
Christ
were
sometymes
inuisible
,
God
himselfe
(
which
God
forbidde
we
should
say
)
were
periured
,
whom
sweareth
that
the
throne
of
Christ
,
the
sunne
,
and
as
a
perfect
moone
,
and
that
for
euer
:
but
the
sunne
,
and
the
perfect
,
or
full
moone
are
very
visible
planets
,
easily
to
be
seene
of
all
men
,
and
not
inuisible
.
6.
Thirdly
the
Church
of
God
is
that
Citty
which
is
situated
vpon
a
most
high
Mountayne
,
the
toppe
of
mountayns
,
the
which
our
Lord
will
strengthen
for
euer
,
wherof
Christ
himselfe
speaketh
.
A
Citty
placed
vpon
a
mountayne
cannot
be
hidden
:
And
agayne
.
You
are
the
light
of
the
world
,
neyther
do
they
light
a
candle
and
put
it
vnder
abushell
,
but
vpon
a
candelsticke
that
it
may
giue
light
vnto
all
which
are
in
the
house
.
S.
Augustine
.
What
more
(
sayth
he
)
shall
I
say
,
but
that
they
are
blind
who
do
not
see
so
great
a
mountayne
,
who
shut
their
eyes
against
a
candle
placed
vpon
a
candlesticke
.
that
those
who
see
not
the
Church
,
had
rather
as
it
were
blindfold
offend
against
this
mountaine
then
climbe
vp
vnto
it
.
7.
Fourthly
the
same
is
proued
by
the
foresaid
offices
of
the
Church
,
for
that
Church
must
necessarily
be
visible
,
which
conceyueth
and
bringeth
forth
Infidells
to
Christ
,
by
the
preaching
of
the
Ghospell
,
for
neyther
they
which
do
preach
are
inuisible
but
visible
,
and
the
preaching
also
it
is
visible
and
not
inuisible
.
That
Church
also
is
visible
which
nourisheth
Christians
with
her
publicke
exhortations
,
instructions
,
and
ministration
of
Sacraments
,
and
good
examples
;
8.
Fifthly
,
if
the
visible
Church
should
once
perish
,
that
article
of
the
Greed
were
false
,
I
belieue
in
the
Catholik
Church
,
the
communion
of
Saints
.
For
that
▪
Church
which
is
Catholike
or
vniuersall
,
cannot
be
inuisible
;
S.
Augustine
saith
;
Yt
is
an
easy
matter
for
thee
to
behold
and
see
that
Citty
which
is
situated
vpon
a
mountaine
,
of
whome
our
Lord
in
the
Ghospell
saith
,
that
it
cannot
be
hidden
.
For
she
is
the
Catholike
Church
,
whereupon
she
is
called
in
Greek
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
because
she
is
published
and
spread
ouer
all
the
whole
world
,
of
whome
it
is
not
lawfull
for
any
to
be
ignorant
,
and
therfore
according
to
the
saying
of
our
Lord
Iesus
Christ
,
she
cannot
be
hidden
.
Hitherto
S.
Augustine
.
9.
Sixthly
,
suffer
both
to
growe
till
haruest
,
do
euidently
demonstrate
vnto
vs
.
Yea
euen
out
Aduersaries
themselues
doe
plainly
confesse
that
the
holy
Scripture
doth
declare
this
by
many
Parables
.
Yt
may
therfore
be
gathered
out
of
holy
Scriptures
euen
by
the
iudgement
of
our
Aduersaries
,
that
there
is
not
only
an
inuisible
,
but
also
a
visible
Church
,
to
wit
,
wherein
the
good
are
mixed
with
the
bad
,
which
shall
alwaies
continue
till
the
end
of
the
world
.
10.
Seauenthly
,
it
is
all
one
to
affirme
the
Church
to
be
inuisible
and
to
affirme
that
it
hath
wholy
perished
,
and
that
there
is
no
Church
at
all
,
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
these
(
if
peraduenture
there
were
any
)
neyther
durst
publikely
professe
Christ
,
nor
preach
openly
the
Ghospell
,
but
terrified
with
humane
feare
,
haue
done
all
thinges
by
dissimulation
and
hypocrisy
,
●east
they
might
be
bewrayed
and
made
knowne
vnto
others
(
for
otherwise
they
should
haue
byn
visible
&
not
inuisible
.
)
that
shall
be
ashamed
of
me
,
and
that
which
I
teach
,
him
the
sonne
of
man
wil
be
ashamed
of
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
cannot
assigne
any
other
visible
&
euer
continuing
Church
,
besides
that
of
Rome
,
but
least
they
be
conuinced
of
falshood
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
.
CHAP.
V.
The
arguments
against
the
visible
Church
are
confuted
.
MANY
of
our
Aduersaries
reasons
do
not
so
much
proue
that
the
visible
Church
hath
perished
&
decayed
,
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
Israell
,
the
children
of
Israel
,
and
not
the
children
of
Iuda
,
haue
forsaken
thy
Couenant
.
Neyther
do
we
deny
but
that
in
some
one
or
other
Kingdome
there
might
sometymes
peraduenture
haue
by●
few
or
no
Christians
,
whils
in
farre
more
places
the
Church
of
God
was
very
manyfest
and
visible
.
But
that
the
Church
of
Christ
was
no where
to
be
found
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
sometymes
in
the
ancient
Church
before
Christs
tyme
,
or
euen
in
Christs
tyme
before
the
Gospell
was
promulgated
,
and
heere
they
make
many
disgressions
to
Noë
and
Adam
himselfe
.
The
very
same
argument
the
Donatists
also
vsed
,
as
the
words
of
Bishop
Petilian
●estify
related
by
S.
Augustine
.
S.
Augustine
answereth
very
well
to
those
generall
complaints
of
the
Prophets
,
that
the
holy
Scripture
hath
a
peculiar
phrase
or
manner
of
speaking
,
who
so
reprehendeth
the
euill
as
though
euery
one
of
that
company
of
people
were
wicked
men
,
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
as
well
the
generall
particle
amongst
the
Hebrews
called
col
,
Hebrew
Lexicons
written
by
our
Aduersaries
themselues
doe
playnly
demonstrat
,
but
also
their
chiefe
&
principall
ringleaders
Caluin
&
Beza
.
The
later
wherof
addeth
also
that
we
haue
obserued
,
(
all
)
in
these
kind
of
places
is
taken
for
many
,
or
for
that
which
was
common
euery
where
,
as
Caluin
and
Beza
say
:
Ozeas
,
Amos
,
and
Micheas
:
moreouer
in
the
time
of
Ieremy
there
liued
the
good
King
Iosias
,
Ezechiel
,
Daniel
,
and
Sophonias
.
Therfore
those
things
which
Isay
and
Hieremy
do
say
,
cannot
be
vnderstood
of
all
vniuersally
.
5.
The
other
places
which
our
Aduersaries
alleadge
,
S.
Augustine
disputing
against
the
Donatists
well
obserueth
)
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
diuine
in
such
her
members
as
are
renewed
for
courage
and
constancy
:
for
fayth
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
auncient
Church
which
was
before
Christs
time
,
Vpon
this
rocke
I
will
build
my
Church
,
and
the
gates
of
hell
shall
not
preuaile
against
it
.
For
albeit
the
Church
hath
beene
alwayes
visible
euen
from
the
beginning
of
the
world
till
the
comming
of
Christ
,
as
Paulus
,
Orosius
,
&
Eusebius
haue
,
out
of
the
holy
Scriptures
in
euery
age
,
declared
.
In
this
our
age
also
Genebrard
,
Sanders
,
and
Coccius
haue
briefly
demonstrated
the
same
.
Yet
notwithstanding
before
the
comming
of
Christ
the
whole
Church
of
God
was
in
a
manner
concluded
into
greater
straits
of
persons
and
place
,
God
was
knowne
in
Iury
,
&
againe
,
He
hath
not
done
thus
to
euery
Nation
,
and
he
hath
not
manifested
,
or
made
knowne
his
iudgment
vnto
them
.
But
amongst
the
Gentils
there
were
but
a
few
who
acnowledged
and
rightly
worshipped
God
.
Wherefore
the
true
Church
was
often
reduced
vnto
a
few
persons
in
number
,
S.
Augustins
words
already
alledged
.
But
the
state
and
condition
of
the
Church
of
Christ
is
farre
different
after
the
promulgation
of
the
Gospell
from
that
other
:
Aske
of
me
thee
&
I
wil
giue
,
all
Nations
for
thy
inheritaunce
,
and
the
bounds
of
the
whole
earth
for
thy
possession
.
Also
,
He
shall
gouerne
and
reigne
from
sea
to
sea
,
and
from
the
ryuer
to
the
end
of
the
whole
world
.
And
againe
,
All
the
Kings
of
the
earth
shall
adore
him
,
and
all
Nations
shall
serue
him
.
Moreouer
,
our
Lord
hath
prepared
his
holy
arme
in
the
eyes
of
all
Nations
,
and
all
the
limits
of
the
earth
shall
see
the
saluation
of
our
Lord
and
God
.
When
S.
Angustine
had
alledged
this
place
among
others
against
the
Donatists
.
admiring
their
great
madnesse
and
ignorance
who
affirme
the
Church
to
be
eyther
inuisible
or
to
ly
lurking
in
some
od
place
only
,
brake
forth
into
these
most
true
words
worthy
of
so
great
a
Doctor
,
who
is
sayth
he
,
so
deafe
,
who
is
so
mad
,
and
who
is
foolish
to
contradict
these
so
cleare
&
euident
testimonies
,
but
he
which
knoweth
not
what
he
speaketh
?
And
truly
that
the
Church
of
God
was
farre
more
knowen
and
spread
ouer
the
whole
world
after
the
promulgation
of
the
Gospell
euen
in
the
Apostles
tyme
then
it
euer
was
in
the
tyme
of
the
law
,
those
words
of
the
Apostle
do
sufficiently
declare
.
But
Isay
,
haue
they
not
heard
?
And
certes
into
all
earth
hath
the
sound
of
them
gone
forth
,
and
vnto
the
ends
of
the
whole
world
the
wordes
of
them
.
And
againe
speaking
vnto
the
Roman
Church
he
sayth
,
I
giue
thankes
to
my
God
through
Iesus
Christ
for
all
of
you
,
because
your
fayth
is
renewed
in
the
whole
world
.
7.
Moreouer
from
the
Apostles
tyme
till
this
our
present
age
,
Cardinall
Caesar
Boronius
hath
euidently
declared
,
and
that
not
only
throughout
all
ages
,
S.
Augustine
speaketh
very
fitly
and
truely
,
men
out
of
their
wittes
.
CHAP.
VI.
Other
arguments
of
our
Aduersaries
against
the
visible
Church
are
confuted
.
THE
third
argument
of
our
Aduersaries
wherby
they
impugne
the
visible
Church
,
is
this
:
the
holy
Scripture
compareth
the
Church
to
the
moone
,
but
the
moone
doth
often
tymes
not
appeare
,
as
it
hapneth
in
the
new
moone
,
and
in
the
Ecclips
.
I
answere
that
we
must
not
seeke
for
a
similitude
or
likenesse
in
all
thinge●
betwixt
the
Church
and
the
moone
,
for
otherwise
the
Church
of
Christ
should
neyther
see
,
nor
vnderstand
,
nor
belieue
,
and
it
should
be
altogeather
without
life
as
the
moone
is
.
But
in
this
matter
that
similitude
or
liknesse
betwixt
the
Church
and
the
moone
,
is
only
to
be
sought
out
,
in
which
the
Scripture
compareth
the
Church
to
the
moone
;
but
the
Scripture
doth
not
compare
the
Church
to
the
moone
as
she
is
a
mutable
planet
,
but
as
she
is
beautifull
in
her selfe
.
Salomon
)
as
the
moone
,
but
in
mutability
the
Scripture
compareth
a
foole
to
the
moone
,
but
not
the
Church
.
A
foole
(
saith
the
Wisemen
)
is
changed
as
the
moone
.
Moreouer
the
Church
of
Christ
is
not
compared
to
euery
moone
,
Thy
sunne
shall
neuer
more
be
set
,
and
thy
moone
shall
not
be
diminished
(
or
as
Caluin
translateth
it
)
shall
not
be
hidden
.
Lastly
S.
Iohn
saith
,
that
the
moone
is
vnder
the
feete
of
the
Church
,
that
therby
we
may
vnderstand
that
the
Church
of
Christ
by
the
vertue
of
the
sunne
(
to
wit
Christ
himselfe
,
where
withall
she
is
wholy
inuested
and
adorned
)
is
free
from
all
mutability
in
matters
of
faith
.
2.
The
fourth
argument
.
Those
thinges
which
we
belieue
by
faith
are
inuisible
,
but
by
faith
we
belieue
there
is
a
Catholike
Church
,
as
appeareth
by
the
Apostles
Creed
,
therefore
the
Catholike
Church
is
inuisible
and
not
visible
.
I
answere
that
this
is
a
weake
argument
,
3.
The
fifth
argument
.
None
is
in
the
Church
but
by
faith
,
but
faith
is
inuisible
,
therfore
the
Church
also
inuisible
.
I
answere
that
this
is
a
very
weake
consequence
,
for
otherwise
we
might
reason
thus
;
None
is
a
man
but
by
a
reasonable
soule
,
but
the
soule
of
man
indued
with
the
vse
of
reason
,
is
inuisible
,
therfore
the
whole
man
also
is
inuisible
.
Also
,
no
Scripture
is
to
be
accounted
holy
but
by
the
authority
of
God
,
but
this
authority
is
inuisible
,
therefore
the
Scripture
also
is
inuisible
.
For
it
is
not
necessarie
that
a
thing
may
be
called
visible
that
the
chiefe
part
or
reason
thereof
be
visible
but
it
sufficeth
if
any
part
therof
be
visible
,
as
manifestly
appeareth
in
all
visible
,
substances
,
for
their
chiefe
partes
,
to
wit
,
their
substantiall
matter
and
forme
are
thinges
inuisible
.
4.
Secondly
I
answere
that
the
faith
wherby
a
man
is
made
a
member
of
the
visible
Church
is
not
only
an
interiour
faith
which
is
not
to
be
seene
,
but
that
which
is
euidently
seene
and
declared
by
exteriour
signes
;
as
for
example
by
confessing
publikely
the
said
faith
,
by
receauing
the
Sacraments
,
and
such
other
exteriour
acts
.
The
which
is
so
true
,
that
this
exteriour
profession
of
our
faith
only
,
without
the
interiour
faith
,
sufficeth
that
a
man
become
a
member
of
the
visible
Church
,
5.
Hence
also
it
is
,
that
not
only
the
predestinate
and
iust
men
are
members
of
the
visible
Church
,
but
also
such
as
be
hypocrit●es
and
wicked
men
who
professe
their
faith
,
according
to
those
wordes
of
Christ
:
Euery
branch
in
me
,
not
bearing
fruit
,
he
will
take
it
away
,
And
,
if
any
abide
not
in
me
,
he
shal●e
cast
forth
:
6.
The
sixt
argument
our
Aduersaries
deduce
out
of
the
Apocalyps
,
S.
Augustine
,
Ambrose
,
Hilary
,
Athanasius
,
Hierome
,
Chrysostome
,
Cyril
&c.
Yea
in
the
tyme
also
of
all
the
auncient
Councels
,
7.
Moreouer
it
is
not
certain
that
by
this
word
(
desert
)
is
vnderstood
any
solitary
place
,
or
such
as
is
depriued
of
all
the
society
or
comfort
of
men
.
Primasius
S.
Augustines
scholler
saith
,
that
by
the
foresayd
word
is
signified
the
whole
world
,
the
which
also
that
desert
signified
through
the
which
the
Children
of
Israel
passed
before
they
came
to
the
land
of
Promise
:
(
desert
)
to
signify
a
departure
or
forsaking
of
all
sinnes
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
,
and
I
●ill
speake
vnto
her
hart
.
And
that
of
Dauid
,
Behould
flying
away
,
I
went
farre
off
,
and
I
remayned
in
the
desert
.
8.
Lastly
albeit
we
should
graunt
that
this
desert
were
some
wyld
or
forsaken
place
,
yet
neuerthelesse
it
could
not
be
gathered
thereby
,
that
the
Church
of
Christ
eyther
was
,
or
euer
shal
be
inuisible
.
For
neyther
this
woman
which
fled
into
the
wildernesse
,
signifyeth
th●
whole
Church
of
Christ
,
but
some
one
famous
Church
the
which
Antichrist
shal
persecute
most
of
all
,
because
it
will
strongly
oppose
it selfe
against
his
impiety
and
wickednesse
.
And
in
the
end
of
the
forsaid
vision
S.
Iohn
playnly
affirmeth
,
Iesus
Christ
:
therfore
besides
that
woman
there
will
be
some
out
of
the
desert
who
will
publikely
professe
the
true
faith
of
Christ
,
against
whom
for
that
cause
the
Dragon
will
fight
.
9.
But
that
we
may
now
conclude
this
controuersy
of
the
visible
Church
,
seing
that
Christ
our
Lord
came
into
this
world
that
he
might
make
open
and
knowen
the
way
to
eternall
sauation
not
to
one
Nation
or
age
only
,
but
inded
to
the
whole
world
and
all
posterity
,
it
is
a
very
absurd
thing
to
thinke
that
this
one
only
way
to
eternall
saluation
which
is
the
true
Church
of
Christ
,
remayned
hidden
and
vnknowen
to
all
Nations
for
so
many
ages
past
.
CHAP.
VII
.
That
this
visible
true
Church
of
Christ
cannot
erre
in
matters
of
fayth
.
NOTHING
can
be
sayd
more
absurdly
,
than
that
the
true
Church
of
Christ
can
erre
in
matters
of
fayth
,
and
yet
there
is
nothing
which
the
Sectaries
of
this
tyme
do
hold
and
defend
with
greater
pertinancy
,
not
without
iust
cause
,
for
they
see
very
well
that
it
cannot
be
denyed
,
but
that
the
true
Church
of
Christ
hath
for
these
many
yeares
past
remayned
still
among
Catholikes
only
visible
,
as
afterward
we
shall
more
clearly
declare
:
but
if
they
should
also
graunt
that
this
visible
Church
cannot
erre
,
they
should
overthrow
themselues
by
their
owne
confession
,
Wherefore
to
the
end
they
may
still
haue
some
corner
or
hole
to
slip
out
at
,
they
affirme
,
that
the
true
Church
of
Christ
both
hath
erred
,
&
still
doth
erre
in
points
of
faith
.
Then
the
which
nothig
certainly
is
more
absurd
,
especially
seing
that
they
affirme
that
it
hath
erred
not
in
things
of
small
moment
,
but
in
the
principall
and
chiefest
poynts
of
fayth
,
which
are
playnly
necessary
to
eternall
saluation
;
yea
also
that
it
hath
fallen
into
manifest
Idolatry
.
Moreouer
,
that
it
hath
not
only
fayled
&
staggered
in
fayth
,
&
hath
publikely
taught
many
errors
against
fayth
,
but
hath
also
compelled
and
forced
by
threats
and
torments
all
to
Idolatry
.
And
lastly
that
it
hath
donne
thus
,
not
only
for
the
space
of
one
yeare
,
but
for
a
thousand
or
at
least
900.
yeares
.
All
which
how
absurd
they
are
,
we
will
now
declare
.
2.
But
to
the
end
that
all
which
we
are
to
say
hereafter
of
this
matter
may
be
the
better
vnderstood
,
we
must
note
heere
that
when
we
affirme
that
the
Church
cannot
erre
in
fayth
,
that
by
this
word
(
fayth
)
we
vnderstand
not
only
that
inuisible
fayth
which
is
in
our
mind
,
but
also
visible
,
that
is
to
say
,
the
publike
doctrine
of
the
whole
Church
,
which
is
proposed
or
set
downe
to
be
belieued
of
all
.
Wherfore
when
we
affirme
,
that
the
Church
cannot
erre
in
matters
of
fayth
,
we
affirme
also
,
that
the
doctrine
or
points
of
fayth
,
the
which
the
Church
of
God
setteth
downe
as
the
most
certayne
and
vndoubted
word
of
God
,
cannot
be
false
,
but
the
very
word
of
God
it selfe
,
which
I
will
clearly
declare
by
these
arguments
.
3.
The
first
argument
is
deduced
out
of
all
those
properties
and
offices
of
the
true
Church
before
alledged
out
of
Scripture
.
4.
The
second
argument
is
deduced
out
of
most
cleare
testimonyes
of
holy
Scripture
,
which
teach
,
that
the
Church
cannot
erre
in
faith
.
For
first
Christ
himself
affirmeth
,
the
gates
of
hell
shall
not
preuaile
against
the
Church
.
But
if
the
Church
could
erre
in
faith
,
the
gates
of
hell
for
so
many
ages
past
had
preuailed
against
her
.
5.
Moreouer
God
speaketh
thus
by
his
Prophet
Isay
of
the
Couenant
of
the
This
is
my
league
with
them
saith
our
Lord
,
my
spirit
which
is
in
thee
,
and
my
words
which
I
haue
put
in
thy
mouth
,
shall
not
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
euen
to
the
worlds
end
.
But
in
our
A●●●rsaries
opinion
the
words
which
God
hath
put
into
the
mouth
of
the
Church
,
had
departed
many
ages
out
of
her
mouth
.
6.
Lastly
the
Apostle
affirmeth
,
that
the
Church
is
the
Pillar
and
stability
of
truth
.
But
if
the
Church
could
erre
in
faith
,
and
teach
publikely
against
the
word
of
God
,
it
should
be
the
Pillar
rather
of
falshood
then
of
truth
.
Some
of
our
Aduersaries
do
answere
vnto
this
place
,
that
the
Church
is
called
indeed
the
Pillar
of
truth
,
because
it
doth
not
erre
when
it
followeth
,
and
is
agreable
vnto
the
word
of
God
,
yet
neuerthelesse
it
erreth
when
it
disagreeth
from
the
word
of
God
.
But
this
is
a
very
friuolous
answere
.
For
according
vnto
this
interpretation
▪
euery
Church
of
Heretickes
,
of
Iewes
,
Turkes
,
yea
of
the
Diuels
themselues
should
be
the
Pillar
of
truth
.
For
none
of
these
erreth
,
when
it
is
agreable
to
the
word
of
God
.
But
a
Pillar
is
that
which
necessarily
and
alwaies
vpholdeth
that
which
it
strenghtneth
,
and
whose
pillar
it
is
:
wherfore
the
Church
should
not
be
the
Pillar
of
truth
,
vnlesse
it
alwaies
sticke
and
be
ioyned
with
the
truth
and
vphould
it
.
that
if
true
Church
be
the
Pillar
of
truth
,
it
is
most
certaine
that
the
Kingdome
where
lyes
&
falshood
reygneth
,
cannot
be
the
true
Church
.
Thus
Caluin
.
7.
The
third
argument
is
deduced
out
of
diuers
Absurdities
which
ensue
out
of
the
doctrine
of
our
Aduersaries
.
The
first
adsurdity
is
,
that
the
Apostles
Creed
were
false
wherin
we
belieue
the
holy
Catholike
Church
.
For
that
Church
cannot
be
holy
which
wanteth
the
true
faith
,
which
teacheth
falsities
and
wickednes
,
which
forceth
all
men
to
Idolatry
.
8.
The
second
absurdity
is
,
that
Christ
himselfe
and
the
holy
Ghost
should
erre
and
teach
thinges
both
false
and
wicked
.
For
the
doctrine
of
the
Church
is
not
so
much
the
doctrine
of
the
Church
as
it
is
of
Christ
&
of
the
holy
Ghost
,
Who
heareth
,
you
(
saith
Christ
)
heareth
me
:
The
Paraclete
the
holy
Ghost
whome
my
Father
will
send
you
in
my
name
,
he
will
teach
you
all
thinges
.
And
the
Apostles
said
,
It
seemeth
good
to
the
holy
Ghost
,
and
to
vs
.
Lastly
God
himself
by
his
Prophet
speaking
vnto
the
Church
affirmeth
,
that
his
holy
Spirit
is
in
the
Church
,
and
that
he
hath
put
his
words
into
the
mouth
of
the
Church
,
which
shall
neuer
be
taken
out
of
her
mouth
,
from
henceforth
till
the
end
of
the
world
.
Wherefore
if
the
Church
could
erre
in
the
doctrine
of
faith
,
Christ
also
,
the
holy
Ghost
,
and
God
himselfe
should
erre
.
9.
The
third
absurdity
is
,
that
a
building
could
consist
&
stand
without
a
foundation
.
For
the
sayth
of
Christ
is
the
foundation
of
the
Church
,
if
yet
,
sayth
the
Apostle
,
S.
Pauls
words
.
the
doctrine
of
the
Apostles
and
Prophets
be
the
foundation
of
the
Church
,
take
away
that
doctrine
,
and
how
can
the
building
stand
?
Thus
Caluin
.
10.
The
fourth
absurditie
is
,
that
the
true
Church
should
consist
and
be
without
her
prop●r
and
essentiall
forme
,
no
otherwise
then
if
one
should
say
,
that
a
true
and
liuing
man
might
consist
and
be
without
his
soule
.
For
the
true
fayth
and
the
true
preaching
thereof
,
are
as
it
were
the
essentiall
formes
of
the
Church
.
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
erre
in
fayth
,
do
not
indeed
know
what
they
say
:
for
that
is
the
only
true
Church
of
Christ
which
retayneth
and
kepeth
still
the
name
,
&
the
sincere
fayth
of
Christ
;
but
that
is
the
fal●e
Church
of
Christ
which
only
professeth
the
name
of
Christ
but
erreth
in
fayth
.
Wherefore
to
say
that
the
Church
of
Christ
erreth
in
fayth
,
is
all
one
,
as
to
say
,
that
the
true
Church
is
not
the
true
Church
,
but
the
false
,
which
implieth
a
contradiction
.
12.
The
fift
argument
is
deduced
out
of
those
things
which
our
Aduersaries
do
graunt
vnto
vs
.
13.
Our
Aduersaries
heape
togeather
a
great
many
of
arguments
,
but
they
are
such
as
may
easily
be
answered
.
For
wher●
as
they
know
that
their
arguments
are
but
weake
and
almost
nothing
wor●h
▪
they
endeauour
by
the
multitude
thereof
to
oppresse
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
feygne
that
the
Controuersy
betwixt
vs
is
not
of
this
matter
,
14.
Some
others
by
friuolous
distinctions
endeauour
to
hyde
this
their
error
,
and
to
obscure
and
darken
most
cleare
&
perspicuous
matters
:
wheras
notwithstanding
in
very
truth
they
can
say
nothing
els
but
that
which
we
haue
already
taught
.
For
they
inuent
and
imagine
a
twofold
Church
,
15.
Others
distinguish
the
Church
into
visible
and
inuisible
,
and
they
say
,
that
the
inuisible
Church
cannot
erre
,
but
the
visible
may
erre
.
16.
There
are
also
some
of
the
later
Sectaries
who
distinguish
,
and
deuide
the
Church
,
Church
of
the
Saints
which
are
in
Heauen
,
and
into
that
which
remayneth
fighting
heere
vpon
earth
.
And
they
say
,
that
the
Church
triumphant
of
Saints
cannot
erre
in
faith
,
or
in
the
doctrine
of
faith
:
but
the
Church
militant
may
erre
.
But
this
is
a
ridiculous
distinction
.
17.
Moreouer
that
is
also
a
very
weake
reason
,
This
Church
(
sayth
he
)
militant
vpon
earth
,
is
imperfect
,
and
therfore
the
may
erre
euen
in
explicating
the
doctrine
of
fayth
,
So
he
.
As
though
forsooth
,
there
could
be
no
other
imperfection
in
the
Church
besid●
infidelity
or
error
in
explicating
the
doctrine
of
fayth
,
or
as
though
the
whole
perfection
of
the
Church
consisted
in
fayth
only
,
and
in
the
doctrine
thereof
,
and
not
also
in
charity
and
other
giftes
of
God
,
as
the
Apostle
declareth
at
large
.
Or
lastly
,
as
though
this
perfection
of
the
Church
which
consisteth
in
a
right
fayth
,
and
a
good
explication
of
the
doctrine
thereof
,
could
proceede
from
the
militant
Church
only
,
and
not
rather
from
a
most
perfect
cause
,
to
wit
,
18.
Lastly
when
our
Aduersaries
can
by
no
places
of
Scripture
nor
other
reasons
proue
,
19.
But
they
labour
in
vayne
.
For
if
these
kinds
of
arguments
were
good
they
would
also
proue
that
the
Church
it selfe
also
wholy
perished
;
and
was
not
to
be
found
in
any
place
,
as
in
tymes
past
the
Donatists
contended
,
the
which
euen
our
Aduersaries
themselues
acknowledge
to
by
very
absurd
,
and
against
the
holy
Scriptures
as
hath
beene
declared
before
.
For
if
all
haue
lost
their
fayth
,
then
indeed
the
true
▪
Church
could
no
longer
be
,
which
without
fayth
cannot
consist
:
and
thus
the
whole
Church
had
perished
.
20.
But
that
which
they
affirme
of
Adam
and
Eue
,
to
wit
,
that
they
lost
their
fayth
by
sinning
,
is
of
no
moment
at
all
.
For
to
omit
that
they
do
not
so
much
proue
by
that
argument
that
they
lost
their
fayth
,
then
that
after
their
sinne
there
remayned
neyther
any
fayth
,
nor
Church
in
the
world
,
it
is
truly
manyfest
inough
that
this
belongeth
nothing
to
this
disputation
we
now
handle
.
For
neyther
do
we
heere
disput
of
the
Church
of
Angells
,
nor
of
that
which
was
in
Paradise
before
the
fall
of
our
first
parents
:
Adam
▪
wherein
God
foretould
that
there
should
be
perpetuall
enmity
betwixt
the
woman
and
the
serpent
,
that
is
to
say
,
betwixt
the
Church
of
Christ
and
Satan
.
And
wherein
also
God
foretould
,
that
the
Church
should
alwayes
haue
the
victory
ouer
Sathan
,
21.
But
those
examples
which
they
alledge
out
of
the
old
Testament
are
the
very
arguments
of
the
Donatists
and
other
auncient
Heretikes
,
who
by
them
went
about
to
proue
,
that
the
true
Church
wholy
decayed
and
perished
,
wherunto
we
haue
also
sufficiently
answered
out
of
S.
Augustine
.
22.
And
lastly
those
thinges
which
they
haue
taken
out
of
those
Authors
who
wrote
after
Christs
tyme
,
are
eyther
corrupted
by
our
Aduersaries
,
or
taken
out
of
apochriphall
Authors
,
CHAP.
VIII
.
That
there
is
no
lawfull
calling
of
Preachers
,
or
Pastours
of
the
Church
,
but
by
the
visible
Church
.
ONE
of
the
offices
of
the
true
Church
is
to
appoint
lawfull
preachers
of
the
Ghospell
and
true
administers
of
the
Sacraments
.
But
because
there
is
no
small
Controuersy
now
a
dayes
concerning
this
office
,
we
will
briefely
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
lawfull
preacher
,
or
administer
the
Sacraments
.
How
shall
they
preach
,
vnlesse
they
be
sent
?
And
againe
.
Neyther
doth
any
man
take
the
honour
to
himselfe
,
but
he
that
is
called
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
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
wordly
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
hapneth
.
It
is
tearmed
also
an
immediate
vocation
,
because
it
is
done
immediatly
by
God
himselfe
.
The
ordinary
vocation
is
that
which
continueth
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
vocation
,
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
the
Father
.
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
of
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
God
,
as
he
writeth
himselfe
,
and
yet
he
was
sent
to
Anainas
who
had
the
ordinary
vocation
,
S.
Barnabas
he
was
ordained
by
the
imposition
of
hands
by
those
who
were
the
ordinary
Pastors
of
the
Church
.
conferred
the
Gospell
which
he
preached
,
with
the
visible
Church
and
ordinary
Pastors
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
m●st
not
easily
beleeue
euery
one
who
affirmeth
himselfe
to
be
extraordinarily
sent
by
God
,
S.
Iohn
.
Belieue
not
euery
spirit
,
but
proue
the
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
,
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
certayne
rule
whereby
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
opposit
vnto
it
which
is
truly
from
the
holy
Ghost
.
For
otherwise
God
should
be
opposit
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
.
the
spirits
of
the
Prophets
are
subiect
to
the
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
learned
amongst
our
Aduersaries
being
conuinced
,
do
acknowledge
,
that
all
extraordinary
vocation
should
be
examined
and
approued
by
the
ordinary
Pastors
of
Christs
Church
.
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
,
whereas
notwithstanding
it
was
extraordinary
.
But
this
is
a
very
friuolous
and
odious
comparison
of
Christ
and
his
Apostles
with
their
ministers
.
For
it
was
expressely
foretould
by
the
Prophets
that
Christ
was
to
abr●gate
the
old
Law
,
and
the
carnal
vocation
and
succession
thereof
,
FINIS
.
Notes, typically marginal, from the original text
Notes for div A03882-e90
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Notes for div A03882-e1600
Notes for div A03882-e1960
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Notes for div A03882-e4710
Notes for div A03882-e5940