Scriptures whereof see Bellarmine and Sanders we according to our accustomed breuity will only bring two principall places for this purpose wherby it is manifestly declared that the Roman Church is not only the true Church but that also that which is now in Rome is more eminent and famous then all other Churches of Christ as the successor of S. Peter the Prince of the Apostles is there resident and gouerneth the same as the supreme head thereof 2. The first place is taken out of S. Mathew For he relateth the words which Christ spake to S. Peter which are these And I say vnto thee that thou art Peter and vpon this Rocke will I build my Church and the gates of hell shall not preuaile against it and I will giue to thee the keyes of the Kingdome of heauen And whatsoeuer thou shalt bind vpoÌ„ earth it shal be bound in heauen and whatsoeuer thou shalt loose on earth it shal be loose in heauen 3. First that Christ spake to S. Peter and not to the other Apostles appeareth euidently by the very words of the text For first of all Christ setteth downe S. Peters old name Simon â—ayth he thou art blessed and then afterward he setteth downe the name of his father Bariona that is to say the sonne of Ionas or of Iohn as also the EuaÌ„gelist S. Iohn testifyeth He sheweth afterward that the reuelation was only made to S. Peter My father sayth he hath reuealed vnto thee he doth not say vnto you as he is weÌ„t to say when he speaketh vnto them all He addeth moreouer because thou art Peter which certainly agreeth only to S. Peter for vpon him only was this Name imposed Ioan. 1. v. 42. 4. Moreouer Christ addeth And vpon this rocke I will build my Church in which words that particle And is a coniunction causall and not a copulatiue and it signifieth because anâ— in this sense it is vsed oftentymes in holy Scripture as our Adueriaries cannot deny as for example in that place of Genesis Lo thou shalt dye for the woman that thou hast taken and hath a husband that is because she hath a husband So also Dauid in his Psalmes Giue vs thy helpe from our tribulation and vayne is the saluation of men that is to say because the saluation of men is but vayne In like manner the Prophet I say saith Behould thou art angry and we haue sinned that is to say because we haue sinned In the same sense it is vsed in the new Testament Blessed art thou among women and blessed is the fruite of thy wombe that is to say because it is blessed as Caluin and Beza doe acknowledge all which places Caluin conâ—esseth to be so vnderstood after Theophilact Also and none gaue him any thing that is to say because none gaue him See more examples of this in the latin edition 5. This therfore is the true sense of that place As thou hast sayd vnto me thou art Christ the Sonne of the liuing God so I say vnto thee that I haue worthily called tâ—ee Peter because vpon this rocke which thou art I will build my Church For to what end should Christ haue said vnto him thou art Peter seeing that all knew well inough before that Peter was â—eter but that he would therby declare that he was not called Peter without great cause that is to say because vpon him as vpon a sure and stronge foundation and rocke Christ intended to build his Church God therfore would haue S. Peter to remember the name which of late was giuen him and afterward he assigneth the reason and cause why he called him so to wit because vpon him as vpon a most strong rocke he would build his Church According to the metaphore of a rocke saith S. Hierome it was rightly said vnto him I will build my Church vpon thee 6. For the holy Scripture is accustomed when it speaketh of a name giuen vnto any by the interpretation of the word to adioyne also tâ—e reaâ—â—n and cause of the name so said our â—ord vnto Abram Neyther shall thy name be caâ—â—ed any more Abram but thou shalt be called Abraham and then he presently giueth a reason takeÌ„ from the etimology of the word because a Father of many Nations I haue made thee So also he did when Iacob was called Israel Se more of this in the Latin edition pag. 280. 7. Lastly not without great reason Christ gaue vnto S. Peter this new name but no other cause is assigned in the holy Scripture but this Because vpon this rocke I will build my Church This therefore and no other was the cause of giuing him this new name Hereupon saith S. Hilary very well O happy foundation of Christes Church saith he in the imposition of a new name and o worthy rocke of that building the which should dissolue and breake the infernall Lawes the gates of hell and all the stronge barres of death So S. Hilary 8. Moreouer Christ said to S. Peter I will giue the keyes of the Kingdome of heauen vnto thee he doth not say vnto you in like manner he said in the singular number whatsoeuer thou hast bound vpon earth c that thou shalt loose c. He spake therfore to S. Peter only and not to many 9. And albeit he promised this last authority of bynding or loosing men from their sinnes to the other Apostles also yet first of all in this place he promised this to S. Peter alone and then afterwardes to the rest to the end we might therby know that he made S. Peter the head of all the rest and that all their power and authority was subordinate to that of his For at this day all Catholike Bishops haue authority to bynd loose but subordinate to the Popes authority 10. All which thinges that holy martyr S. Cyprian declareth very well in these wordes wherby it may easily be vnderstood what was the opinion and iudgment of the primitiue Church concerning this matter God speaketh vnto S. Peter saith S. Cyprian I say vnto thee because thou art Peter and vpon this rocke I will build my Church c. And againe after his resurrection he sayd feede my shepe vpon him alone be buyldeth his Church and he committeth vnto him to feede his sheepe and albeit he gaue the like authority to all the other Apostles saying As my Father sent me so c. whose sinnes yee forgiue c. yet to the end he might shew and declare an vnity he ordayned but one chayre he confirmed by his authority the beginning of that vnity proceeding from one The same indeed or equall in all other thinges were the other Apostles with S. Peter indued with the same power and authority to wit before those wordes of Christ to S. Peter feede my sheepe but the beginning proceeded from vnity The primacy was giuen to S. Peter to the end that one Church of
Christ and one chayre might be made manifest and knowne Hitherto S. Cyprian 11. But now that these promises of Christ did not only belong to the person of S. Peter but also to all those who were to succeed him in the same office till the end of the world we do thus clearly proue and demonstrate First because S. Peter is heere made the foundation of the Church and the rocke wherupon it is buylded but the Church of Christ alwayes remayneth therfore the foundation therof must alwayes remayne seing that nothing can continue and be without it foundation 12. Moreouer those keyes which were giuen to S. Peter do remayne alwaies in the Church as all our Aduersaries confesse Ergo he also remayneth to whom these keyes were giuen For that authoritye or those keyes were not giuen for S. Peter alone but for the Church which is alwayes extant It therfore alwaies retayneth those keyes and that authority of bynding or loosing men from their sinnes in S. Peter and his successors till the end of the world 13. And this is that which S. Leo saith when he writeth that S. Peter euen to this day gouerneth the Church of God that is to say by his successors insomuch that his dignity neuer fayleth euen in an vnworthy successor But hitherto there was neuer any successor of S. Peter acknowledged in the Church of Christ besides the Byshop of Rome He therefore is the only successor of S Peter and the supreme Byshop of the Church And the Roman is not only the true Church of Christ but also preferred before all others euen by Christ himselfe 14. The second place is Feede my laÌ„bes feede my sheepe In which wordes God coÌ„mended to S. Peter not only his lambes which signifieth the common sorte of people but also his sheepe to wit the Pastors and Fathers of his Church First saith Eusebius Emissenus he committed to S. Peter his lambes and then his sheepe because he made him not only a Pastor but the Pastor of Pastors Peter therefore feedeth the lambes and also the sheepe He feâ—deth children and their mothers he ruleth the peoâ—le and their Prelates He is therâ—ore the Pastor oâ— all becausâ— besides lambes and sheepe there is nothing in the Church Hitherto Eusebius And S. Bernard My sheepe saith Christ Vnto whome is it not plaine and manifest that he did not assiâ—nâ— some but all nothing is excepted where there is no distinction made Thus S. Bernard And S. Leo Peter doth properly gouerne all whome principally Christ also gouerneth 15. Furthermore it is manifest that these wordes were spoken to S. Peter and not to the other Apostles seing that Christ asked him thrice Doest thou loue me And moreouer he added more then these that he might make a manifest distinction betwixt S. Peter and the other Apostles 16. Finally it is most certaine that this promise of Christ doth not only appertayne to the person of S. Peter but also to his successors which are to remayne in the Church till the end of the world For both the Apostle doth plainly testify and our Aduersaries do also confesse that the office of a Pastor is ordinary and shall alwaies continue and be in the Church of God 17. And the chiefest reâ—son hereof is because we stand in no lesse need now of a supreme Pastor then they which were in the primitiue Church whiles yet the Apostles were aliue yea we haue much more need therof besides that there are still and alwaies shal be some sheepe of Christ therfore there shall also still continue their chiefe Pastour The Roman Church therfore is not only the true Church of Christ but also that wherein S. Peters successor and the supreme Pastour of the whole Church of Christ remayneth 18. But these two places are so manifest that they cannot be confuted or wrested to any other sense vnlesse we will reduce all wordes to a metaphoricall signification or other figuratiue speaches the which is a common tricke of our Aduersaries wheÌ„ they are vrged with plaine wordes of the holy scripture But against all these falsifications of our Aduersaries we must alwaies obserue that rule of the Catholike Church taken out of S. Augustine to wit that we must neuer depart from the proper signification of the words of holy Scripture vnlesse we be forced by the authority of some more euident poynt of faith wherunto the proper significatioÌ„ of the wordes do manifestly repugne For otherwise if we might as often as we would refuse and leaue the proper signification of the wordes there will be nothing lesse certayne in all the holy Scripture 19. Moreouer it will be an easy matter for euery one to fly to metaphors and improper significatioÌ„s when he is pressed with the playne wordes of holy Scripture but there is nothing heere that should force vs to departe from the true and proper sense of the wordes None therefore but desperate and carelesse of their owne saluation will giue credit and belieue these foolish toyes and dreames of our Aduersaries inuented only by them in hatred and conâ—empt of the Byshop of Rome 20. Yea he will rather imbrace and follow the vniforme consent and vnderstanding of the aunciâ—nt Fathers and of all the whole Church For the holy Fathers in many places do affirme that â—hâ—se two laces of the holy Scripture are to be vnderstood litterally of S. Peter the which Bellarmine and Coccius haue diligently gathered togeather as many other Catholike Authors haue done before them But because this matter is so cleare and manifest that euen our Aduersarsaries caÌ„not deny it as we will plainly shew in the next Chapter we wil not now spend any more tyme in alleadging of Authors 21. But our Aduersaries doe heere cry out and obiect against vs that the holy Fathers doe sometymes affirme that the Church was built vpon the fayth of S. Peter and sometymes vpon his confession As though forsooth there were any among vs so foolish as to thinke that the Church was built vpon S. Peters back or shoulders or vpon S. Peter as he was an Infidell or dumme and not rather vpon S. Peter as indued and replenished with the gift of faith confessing and professing openly the mysteries thereof Wherfore it is all one whether we say that the Church is built vpon S. Peter or vpon his faith and confession for we do not separate S. Peter from his fayth or from the publike proâ—ession therof but we only affirme that the Church of Christ was bâ—ilt vpon the faith and confession of S. Peter alone and of no other 22. And hence it is that the same holy Fathers who in some places affirme that the Church was built vpon the faith and confession of S. Peter do els where plainly testify that it was built vpon S. Peter himselfe Yea euen in the same place they sometymes say that it was built vpon the faith or confession of S. Peter and sometymes vpon S. Peter
himsâ—lfe as appeareth by S. Epiphanius and S. Chrysostome 23. We know also very well that S. Augustine in some places vnderstood by this word rocke Christ himselfe but he doth not reiect the common exposition of other holy Fathers yâ—a he confirmeth the same by the authority of S. Ambrose and he testifieth himselfe that he held that opinion in other places For they are not to be reprehended but rather to be greatly commended who attribute many litterall senses to the same wordes of the holy Scripture so that they do not reiect and condemn the common and approued â—ense of the whole Church as we haue already declared out of S. Augustine 24. Truely euen our Aduersaries themselues confesse that the forsayd exposition of S. Augustine is both forced harsh in it selfe For seeing that neyther in the words of Christ which goe before nor in the confessioÌ„ it selfe of S. Peter there is any mention made of a rock the particle this cannot demonstrate that which is not in the whole sentence but violently Wherfore our Aduersaries leauing this exposition of S. Augustine they vnderstand by the rock eyther the fayth of S. Peter as Caluin doth or with Beza his confession And they both confesse that the word Cepha in the Siriacke tongue is the same in both places when Christ sayth thou art Peter and vpon this rocke and the Greeke word also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do only differ in their terminations and not in substance 25. But albeit Caluin commendeth that deriuatioÌ„ of the word Peter which S. Augustine setteth down to wit that Petrus is named of Petra as Christanus of Christo yet Beza writeth more truely that Christ speaking in the Siriacke toung vsed no deriuation of names but sayd Cepha in both places Our Aduersaries therefore do not well to obiect S. Augustines exposition against vs the which they themselues acknowledge not to be the litterall sense of the wordes CHAP. VII That the Church of Rome is the chiefesâ— and head of all other is proued out of the auncient Fathers and euen by the confession of our Aduersaries theÌ„selues THE auncient holy Fathers do noâ— only wiâ—h vâ—iforme consent affirme the Roman to be the true Church of Christ but also that it is the chiefest most principall Church of all in so much that they affirme it to be the head of the whole visible Church of Christ and many other things they do write in the prayse and commendation of the Roman Church and of thâ— Pope the supreme Pastor thereof as may euidentâ—y be â—eene in Catholike writerâ— which are related by Bellarmine and Coccius We for breuity sake wiâ—l only allâ—dge two of the holy Fathers by whom it may eâ—siâ—y be gathered what was the iudgâ—ent and â—pinion of the â—eâ—â— concerning this matter 2. The first is that most ancient holy S. Irâ—naeus who liued euen in the Aposâ—les tymâ— because sayth 〈◊〉 it would be to long to reâ—ount in 〈◊〉 volâ—me the succession of al Churches wâ— proâ—osing tâ—e tradition and â—ayâ—hos the greatest most anciâ—â—t and left knowne Church founded by the two glorious Aposâ—les Peter and Paul which by preaching and succession of Bishops hath descended eâ—en fâ—â—m the Apostles to vs do conâ—ound all those who by any meanes gatâ—er any thing contrary to that they should eytâ—er by their owne â—oolish fancies or by vayne glory or by the great blindnesse of their vndersâ—anding or â—olâ—owing any badde opinion For all other Churches that is to say all faythfulâ— true belieuers thâ—oughout the whole world must needes come vnto this Church by reason of the most potent principality thereof Hitherto are the wordes of S. Iâ—enaeus And afterward he recounteth the succession of all the Popes of Rome till his tyme. 3. The other is S. Augustine whom our Aduersaries also esteeme very much who knoweth not sayth he that blessed S. Peter was the chiefest and head of all the Apostles thus S. Augustine of S. Peter But speaking of the Church of Rome â—e sayth In the Romane Church hath alwayes florished the chiefe poweâ— anâ—â—â—â—â—â—â—ity of tâ—e Apâ—stâ—licall chayre If we belieue S. Augustine nothing is more cleaâ—e anâ— maniâ—â—â— 4. But it is not necessary to cite any â—ore places of the holy Fathers For euen our Aduâ—rsariâ—s confâ—ssâ— that this was the common opinion of aâ—l the auncient Father concerning this matter Thus wâ—iteth Martin Buâ—â—r â—â—mâ—tyâ—es â—aluins maisâ—er and chiefe Paâ—â—â—n not only in his owne name but also of all 〈◊〉 Lutheranes we confessâ— plaiâ—ly with all our harts sayth he that among the auncient Fathers of the Church the Câ—uâ—ch of â—ome hath alwayes obteined the chiefest autâ—oâ—ity and sâ—prâ—macy aboue all others because it hath the câ—ayre of S. Peter and whose Bishops haue alwayes byn accâ—uÌ„â—ed the successors of S. Peter thus Bucer 5. And Caluin albeit he inueigheth bitterly against the Church of Rome yet constreined to speake truth writeth in this manner I will first say this aforehand that I deny not but that the old writers doe euery where giue great honour to the Church of Rome and do speake reuerently of it And a little after he sayth thus For that same opinion which I woâ—e not how was growen in force that it was founded and ordeined by the ministery of Peter much auailâ—d to procure sauour and estimation vnto it Thâ—refore in the west partes it was for honours sake called the Sea Apostâ—lâ—ke And in another place I graunt sayth he that there remaynâ— alâ—o tâ—ue Episâ—les of the old Bishops wherein they set â—orth the honour of their sea with glorious titles of which sort are some Epistles of Leo. 6. But tâ—e Lutherans in their Synodicall actes doe acknowledg that eueÌ„ in the tyme oâ— the fiâ—st Councell of Nice in the dayes of Cyprian S. Hierome and S. Augustine the Pope oâ— Rome had the chiefe supremacy the which say they we willingly admit and imbrace to increase the good agreement in fayth piety and Ecclesiasâ—icall policy for they very well perceiued that this supremacy of the Pope of Rome did auaile much to keepe vnity and concord in doctrine and Ecclesiasticall policy 7. And hence it is that the sayd Lutheranes in their articles agreed vpon at Smalcalde the which they made in the yeare 1537. to be exhibited to the generall Councell which was reported to be holden at Mantua among other articles they apprâ—ued tâ—is of the Popes authority and vnto these Philip Melancthon also subscribed Who also afterward in the yeare 1548. far more euideÌ„tly approued the Popes authority writing thus in his Epistle to the Lord Embassador Theopulus Besides these sayth he we reuerently honour and worship the authority of the Roman Bishop and all Ecclesiasticall policy so that the Bishop of Rome do not reiect vs. Thus Philip in that place 8. But what was the most true opinion of Melancthon concerning this matter appeareth more euidently by a certaine
without all doubt in the true Church 9. Moreouer naturall reason it selfe doth euideÌ„â—lâ— teach vs that it is an absurd thing to thinke that there is no way left by God for men to obteine their eternall saluation seeing that this is quite opposite to the prouâ—deÌ„ce of God to his infinite goodnesse but there is no other way besides the Church as we haue declared before but because there are so many so diuers opinioÌ„s of men coÌ„cerning this so necessary a way to saluatioÌ„ there are also certaine signes markes thereof set downe that we may the better vnderstand which is indeed the certaine and most true way 10. Out of these which we haue now said followeth first that that which we haue insinuated before is most true to wit that it is more certaine euideÌ„t that there is the holy Scripture seeing that it is manifest by naturall reason that there must needs be some Church of God heere vpon earth the which is not so euident of the holy Scriptures 11. The second thing which ensueth is that to these signes of the true Church these two coÌ„ditions are altogeather necessary The first is that they must be such as that they may not only be perceiued by fayth and our vnderstanding but euen by sense it selfe for otherwise they cannot be true signes as we haue already proued The other is that they be knowne and manifest to all men euen vnto Insidells seeing that otherwise they cannot help them or conuince and bring them to the true Church For the Church of Christ as the Prophet testifieth is a direct way so that sooles that is to say Infidells cannot erre by it 12. Of these signes of the true Church Bellarmine Coccius and Thomas Bozius Eugubinus discourse at large who hath gathered twenty fower signes in all of the true Church all which he manifestly proueth to agree to the Roman Church out of these Authors more signes may be required 13. But we regarding our intended breuity will only alledge fower which are set downe in the Nicene and Constantinopolitan Creed that is to say that this true Church is One Holy Catholike and Apostolicall For these fower signes are so certayne that they cannot be reiected euen by our Aduersaries First because they are expressely set downe in holy Scripture as we wil shew in the next Chapter Moreouer our Aduersaries do professe that they admit and receiue three Creeds to wit the Apostles Creed the Niceene and that of S Athanasius But in that which we call the Nicen Creed these fower signes of the Church are expressly set downe wherof we will now speake more particulerly CHAP. II. That the true Church of Christ is One Holy Catholike and Apostolicall S. Augustine very well admonisheth vs that when we dispute against heretikes which doe admit the holy Scriptures we should â—roue the true Church of Christ the signes thereof out of the sayd holy writ For as the same holy Father noteth in another place the Prophets had spoken more obscurely of Christ then they did of the Church because by their Propheticall spirit they did see that there would arise greater strife debâ—te about the Church theÌ„ of Christ himselfe We will therfore heere proue these fower signes of the Church First out of the Scriptures and secondly by naturall reasons seeing that these signes must be such as may conuince those which do not admit the Scriptures as we haue declared in the precedent Chapter 2. The first sigâ—â— of the true Church of Christ is Vnity For there is a threefold vnity necessarily preached in the Church of Christ. The first is of all the members with Christ which is the supreme head of the Church the which is effected by fayth wherefore it necessarily followeth that there must be but one fayth of all the members of the Church One Lord and God saith the Apostle and one saith and againe vntill we all meete in the vnity of fayth 3. The second Vnity is of all the members among themseues for as he who dissolueth the first vnity is an heretike so he which violateth this is a schismatike wherefore Christ sayth in this all men shall know that you are my disciples if you haue loue on to another And the Apostle That there might be no schisme in the body but the members togeather might be carefull one for another Finally God is not the God of dissention but of peace as also in all the Churches of the Saynts I teach sayth the same Apostle 4. The third vnity is betwixt the faythfull people and their Pastours by obedience the which whosoeuer dissolue are also to be accounted schismatikes of this the same Apostle writteth thus Obey your Prelats be subiect to them this is that fourth marke of the Church assigned by the Lutheranes as we haue sayd in the precedent Chapter the second § 5. This threefold vnity is very sensible the which may easily be perceiued euen by any Infidell For the disagreement of doctrine concerning matters of fayth may easily be heard the distentions of the people among themselues or with their Pastours may manifestly be perceiued 6. Finally euen naturall reason it selfe proueth this to be one of the most certaine signes of the true Church For God cannot teach contrary and oppofit doctrine because he then should be a lyar which according to the Apostle is impossible In like manner naturall reason sheweth that God which is goodnesse it selfe cannot be the author of schismes and dissentions but of concord peace and vnity 7. The second signe is Holinesse the holy Scripture is full of testimonies and authorities whereby this signe is most euidently proued and declared For S. Paul in the beginning of almost all his Epistles calleth the Churches vnto whom he writeth Holy as is to be seene in the beginning of the Epistles to the Romanes to the Corinthians to the Ephesians to the Philippians and to the Colossians and S. Peter called the the true Church an holy Nation So also Christ himselfe sayth For then I doe sanctify my selfe that they also may be sanctifyed in truth Lastly that sentence is often repeated in the holy Scripture the which S. Peter citeth also out of the old testament be yee holy because I am holy 8. The signe also is visible vnto all first because this sanctity is to be seene by good workes that they may see saith Christ your good workes and may glorify your Father which is in heauen Secondly this sanctity may be seene by their pious and holy doctrine For it is necessary that the true doctrine of God be holy sound and iâ—reprehensible Thirdly this sanctity is seene by the miracles wherby God himselfe tâ—stifieth and confirmeth the sanctity of his Church And them that belieue saith Christ these signes shall follow in my name they shall cast out Diuells 9. This signe also of Sanctity is euident to
shew in euery one of them the consent and harmony of the Roman Church with the Scriptures and auÌ„cient Church But on the other side among our Aduersaries there are many iarres and dissensions in pointes of Faith euery one of them condemning another of heresy as the forsâ—id Coccius manifestly sheweth euen by our Aduersaries owne writings wherfore it is most manifest that there is perfect vnity and agreement in the Roman Church concerning all matters of faith and that our Aduersaries doe differ and disagree almost in euery article therof 3. And heere it is diligently to be considered that this doth not happen vnto our Aduersaries by a meere chaunce only or by the malice of some few of them as they say it doth but euen necessarily out of the nature and condition of their doctrine For they teach that there should be no superiour vnto whom all should be obedient and submit themselues no iudge of Controuersyes whose iuâ—gment and definition in those matters all should imbrace or follow besides that euery one teacheth what he listeth and euery one of them disdayneth to be reprehended or corrected by another wherby there must needes arise many iarres and contentions among them 4. But in the RomaÌ„ Church it is far otherwise For if there arise any question or Controuersy which can be defined and determined by the word of God presently the Church of Rome endeth this Controuersy and forbiddeth vnder payne of excommunication any to teach the contrary and by this meanes euery Controuersy in matters of faith amongst Catholikes is forthwith ended But if the matter be obscure and cannot easily be gathered out of the word of God nor be very necessary to saluation then the Roman Church commaundeth both parties that one of them do not condemne the others opinion as we see practised concerning the Conception of the B. Virgin Mary And in this manner all matters of Controuersy are ended and taken away The Lutherans being conuinced by this argument doe acknowledge that the Popes supremacy is very profitable and necessary for the Church for the preseruatioÌ„ of this vnity and good agreement in all thinges as a little after we will euidently demonstrate out of their owne writings 5. Secondly as concerning the sanctity and holynesse of the Church Coccius declareth very well and brieftly that euen from the very first beginning till now there haue alwaies byn some holy and godly persons in the Church of Rome Yea that also there neuer wanted some who did very strange and miraculous things Moreouer in the same place he proueth manifestly the great impiety and wickednesse of our Aduersaries and that there were neuer any true miracles wrought by any of them Yea Caluin himself doth often confesse and acknowledge the dishonesty and wickednesse of his followers to be very great 6. That it cannot most certainly be the true Church of Christ which altogeather is destitute of the gift of miracles sufficiently appeareth by those words of Christ These signs shal follow those that belieue in my name they shall cast out Diuells they shal speake with new tongues serpents shall they take away and if they drinke any deadly thinge it shall not hurt them they shall impose hands vpon the sicke and they shal be whole And that this promise of Christ is not only to be restrained to the Apostles tyme we must needs confesse vnlesse we will say that the authority to preach the Ghospell to administer the Sacrament of Baptisme the which are coÌ„teyned in the same promise did only appertayne to the Apostles tyme. But that the Saynts of God which liued in the Roman Church haue done all those miracles which Christ recounteth in the forsayd place is manifest by that which Coccius relateth of them 7. But heere it is diligently to be coÌ„sidered that the impiety or lacke of all holinesse in our Aduersaries is not casuall or acciâ—entary vnto them as it is with vs that is flowing from the malice of man but it proceedeth out of the very doctrine of our Aduersaries For they teach that none can truly haue their sinnes forgiueÌ„ them that none can haue any true holinesse before God that none can haue any free will to doe good works that noe worke of a iust man caÌ„ be perfâ—ct or meritorious before God that all things aswell the bad as the good are done by a certayne necessary predestination of God that noe satisfaction for our sinnes is necessary that we need not confesse our sinnes that good workes are not necessary to saluation and life euerlasting that Gods commandements are impossible and such other paradoxes wherof we will speake more heerafter All which doe vehemently incite and stirre vp men to all sinne and iniquity But on the other syde the whole doctrine of the Roman Church inflameth continually the harts of men with the loue of vertue and the exercise of good workes 8. Thirdly the Roman Church may truly be called Catholike and that it is noe lesse Catholike now then it was in the tyme of the auÌ„cient holy Fathers both we haue sufficiently declared before aâ—d Thomas Bozâ—us prouâ—th at large For albeit the Roman fayth may seeme to haue failed in some pâ—ace of Europe yet notwithâ—â—aÌ„ding it hath meruailously increased and still daily increaseth in Asia Africa and those wide countries of the East and VVest Indies But it is certayne that our Aduerâ—â—ries Câ—urches are wholy destitute of this marke and sigâ—e 9. Finally that the Roman Church may truly be called Apostolicall it appeareth suâ—ficieâ—tly by the continuall succession oâ— Paâ—tours euer since S. Peters tyme to Paul th◠〈◊〉 who is now the supreme Pastor of the Roman Church The which succession is briâ—â—ly related by Coccius but our Aduersaries can neuer shew the like 10. And Caluin cannot deny but thaâ— those holy Fathers Irenaeus Augustine Optatus and many others disâ—uting with old heretikes vsed this argument the which is deduced from the continuall succession of the Popes of Rome But sayth he they did so because till their tyme there was nothing of the doctrine deliuered vnto them by the Apostles changed at Rome Neyther as yet is there any of that doctrine changed which was at Rome in S. Augustines tyme and besids the same succession continueth still For we do not say as they falsely slaunder vs that the succession only of persnos without true doctrine is sufficient but we vrgâ— a continuall succession aswell of persons as of doctrine seeing that no doctrine can consist or remayne without those persons which teach it CHAP. VI. That the Church of the Citty of Rome is the chiefest of all the visible Churches of Christ is clearly conuinced by the holy Scriptures BESIDES those arguments hitherto alledged out of the properties offices and signes of the true Church wherby we haue proued the Roman Church to be the true Church of Christ there are some other reasons which may be deduced out of holy
theÌ„ a maÌ„ as manifestly appeareth by S. Peters answere Arise for I also am a maÌ„ therfore Cornelius was to be admonished corrected for adoration is eyther good or bad according to the cause or reason for which it is exhibited Now the cause for which Catholikes exhibite the same to the Bishop of Rome is very good to wit the excellent power of Christ or rather Christ himselfe gouerning ruling his Church in his Vicar and therfore this adoration is good and gratefull to God but the cause of Cornelius adoration was fond and false and therfore his adoration was naught and worthily reprehended 14. I know our Aduersaries often obiect thâ—â— Pope Alexander the third did insoleâ—tly â—rample vnder his feete Frederike the Empeâ—oâ—r â—ut â—his foolish fable is soundly and copiouâ—ly refuted by Baronius citing the testimonies of such as were present and haue committed to writing all that pâ—ssed in which there was nothing vnusuâ—ll but the Pope admitted from Frederike the accustomed adoration He that desireth more concerning the kissing of the Popes feet may read Ioseph Stephanus who hath written a whole booke therof it is sufficient for vs to haue briefly proued the same by many euident testimonies of holy Scripture CHAP. X. Of generall Councells GENERAL Councells doe represent the whole body of the Catholike Church wherefore we will now speake a little of them for seeing that we haue already spoken of the head of the Church it remayneth we treat of the body therof But this we will do briefly For our Aduersaries now adaies graunt many thinges concerning this matter which in tymes past they denyed To the end therfore thaâ— the true state of this Controuersy may the better be vnderstood three thinges are to be considered which our Aduersaries hauing now learned by experieÌ„ce to be true do willingly graunt vnto vs. 2. The first is that these Councells â—re very profitable that the authority therof is not to be despised For seing that the Apostle warneth vs to obey euery true Pastor much more are we bound to obey many assembled togeather For which cause our Aduersaries would also that we should all obey their synodicall assemblies Heereupon sayth Caluin Truly we do willingly graunt that if there happen debate about any doctrine there is no better nor surer remedy then if a Synod of true Bishops assemble togeather where the doctrine in controuersy may be discussed Thus he And euen naturall reason it selfe conuinceth this to be true as Caluin also confesseth For it is an easier matter for many assembled togeather to discerne the truth from falshood then if any one should attempt it at home 3. The second thing which our Aduersaries graunt is that Generall Councells when they are assembled togeather in the name of Christ do not err in matters of faith for they confesse that Christ promised this to two or three asseÌ„bled togeather in his name Thus Caluin and he addeth that they may erre when they are not called togeather in the name of Christ the which no Catholike did euer deny as will appeare heereafter 4. The third thing which they admit is that the first Generall Councells were lawfully assembled and that they did erre in points of fayth Thus Beza expresly who admitteth also the fifth sixt generall Councell he sayth that all thâ—se of his Relâ—gion are of this opinion Caluin also of the auncient Councells writeth thus I reâ—â—rence them from my hart and wish them to be had in their due honour with all men And a litle after wheÌ„ he treateth of the ancieÌ„t CouÌ„cells he saith that besides those fâ—ure first general Councells to wit Nicaenum CoÌ„stantinopolitanuÌ„ the 1. Ephesine Chalcedonense he admitteth also such other auncient Councells the which cannot be vnderstood but of the fifth and sixt For a little after he plainly reiecteth the seaueÌ„th 5. Heere it is also to be noted that Luther in the beginning reiected wholly all generall Councells but the Caluinists afterward by reason of Seruetus and other Anti trinitarians â—ere forced to admit the first foure Councells â—oreouer by reason of the Vbiquitarian Lutherans who coÌ„founded the properties of the two natures of Christ they were coÌ„treined to admit also the fifth and sixt And these things euen the Caluinists themselues do graunt vnto vs. 6. But Catholikes teâ—ch these fiue things of the generall Councells The first is that a generall Councell cannot without the word of God mâ—ke any new articles of fayth but her office is to explicate clearly and propose the word of God to be belieued of all the which the Church hath receaued from Christ and his Apostles For a lawfull generall Councell defineth nothing in matters of fayth which eyther is not extant in the holy Scripture or may not be gathered by the Traditions of the Apostles or â—astly may euidently be deduced out of both The which the Councell of Trent doth manifestly profesâ—e for now we must not expect new reuelations from heauen Wherfore it is a meere â—launder that Calâ—in sayth that Catholikes teach that the Church hath authority â—o make new articles of â—aâ—th and that Catholikes despising the word of God do coâ—ne at their owne pleasure new points of fayth 7. The second is that we acknowledge that Generall â—ouncelâ—s may erre in matters which do not belong vnto our fayth and in this sense sayâ—â— S. Augustine One full and perfect Councell may be â—orrected by another Not in sayth the which is neuer changed but in Ecclesiasticall Constitutions the which according to the diuersity of tymes both are and should often be changed Whereupon in the same place he writeth that things ordeined beâ—ore may be changed by those which come after when we see by experience that is opened and made knowen which before was hidden and secret For the experience of new matters which happen may change or correct the Ecclesiasticall laiues Constitutions but it cannoâ— alter and change matters of â—ayth 8. Wherefore Caluin wrongfully obiecteth against vs that S. Leo the Pope reprehended the Councell of Chalcedon seeing that Caluin himâ—elâ—e acknowledgeth in the same place that to appertaine nothing to fâ—â—th which S. Leo reprehended And he also confesseth that Catholikes teach that Councells may erre in those thinges which nothing concerne fayth And no lesse foolishly Caluin reprehendeth the first Councell of Nice about matters which do not belong vnto fayth 9. The third is that we acknowledge those Councells may erre which eyther are not lawfully assembled or do not proceed lawfully in their busines they haue in hand For such Councells indeed are not assembled togeather in the name of Christ and of this sort was the Councell of the Arians holden at Ariminum that of the Eutichians at Ephesus the seauenth Constantinopolitane Councell of the Image-breakers the which therefore our Aduersaries doe in vayne obiect against vs. 10. The fourth is that albeit a Councell be