from the false as for example the vnity of doctrine and continuall succession doth separate and distinguish her from any hereticall Church but all these signes or markes ioyned and vnited togeather do distinguish the Church of Christ altogeather from euery false Church and this is sufficient that they may be calmost true signes in their kind 23. We surely haue already in the beginning of the precedent controuerâ—y spoken of the true properties of the Church to wit wheÌ„ we declared that she is the spouse body Kingdome inheritance and citty of Christ for these are propria quarto modo and in this manner they all alwayes and only agree to the true Church of Christ. 24. Moreouer seeing that these properties are so inuisible as that they cannot be perceyued by any sense but only by faith they are not sufficient to conuince Infidels Heretikes and others which want true fayth and for this cause other visible signes are also necessary which may be perceyued by all as also conuince them of which sort are these foure signes which we haue now alledged 25. That in the meane tyme we may omit that the lâ—te and new vpstart Churches of our Aduersaries are so much worse then the Churches of Iewes and Infidels because sometymes in these some one or other of the aforesayd signes may be found But in our Aduersaâ—ies Church as we will shew herafter not one of them can be found CHAP. III. That the Roman Church only is the true Church of Christ is proued by the properties of the true Church HITHERTO we haue described out of holy Scripture the true Church of Christ and that by the properties offices and peculiar signes thereof Now it remaineth that we by the same enquire and examine in what parte or place of the world this true Church of Christ may be found the which will easily be done if we declare that all these propertyes offices and signes must needes agree to some one We therefore do affirme that all the offices properties and signes of the true Church do only agree to the Roman Church 2. It is heere notwithstanding to be considered least some perchance by the ambiguity or equiuocation of the word be deceyued that we doe not vnderstand by the Roman Church that which is only at Rome as our Aduersaries go about to perswade the ignorant but plainly euery Church which agreeth in the vnity of the same faith with the Roman and which obeyeth the Bishop of Rome whersoeuer that Church be whether at Rome or elswhere yea euen the furtthest part of the Indyes Moreouer that this Roman Church thus vnderstood is the only true Church of Christ and consequently that out of her we cannot hope for eternall saluation seing that out of the true Church as we haue sufficiently declared before we cannot be saued we will euidently demonstrate by all the properties offices and signes before alledged of the true Church And first we will speake of the properties to wit of those which agree vnto her quarto modo For all these do very well agree to the Roman Church and to no other The which we declare in this manner 3. First the Roman Church is the espouse of Christ. For that she was betrothed and despoused vnto Christ by true faith those wordes of the holy Scripture do plainly testify Your faith saith the Apostle writing to the Romans is renowned in the whole world And a little after S. Paul professeth himselfe to agree in the vnity of faith with the Roman Church that is to professe the Roman Faith and not that of VVittemberge as Luâ—her or that of Geneua as Caluin â—iâ— Wheâ—â—ore with good rigot we professe our selues not only to bâ— the children of the Catholike but also oâ— the Catholike Roman Church and faith the which S. Paul also manifestly professeth himselâ—e to be 4. But our Aduersaries obiect that the Church of Rome in the Apostles tyme had the true faith but aâ—terward she forsooâ—e and lost it So in tymes past those Heretikes which were called Donaâ—ists when they were vrged by the arguments of Catholikes were wont to say that indeed the Church of Rome was famous ouer all the world in the Apostles tyme but in their tyme she perished in all the other partes of the world and remayned only among the Donatists in Africke whome S. Augustine refuteth very well and we imitating him herein will vse this kind of argument That the faith of the Roman Church was once the true and sincere faith the holy Scripture doth expresly testify but that the same Church afterward forsooke or lost her former faith is no where extant in holy writ therefore we must not belieue that which is so expresly against the Scripture 5. And this argument indeed vrgeth much more our Aduersaries then the Donatists seing that they teach that we must belieue nothing which is not expresly in Scripâ—ure but this is no where to be found expressely therin to wit that the Roman Church forsooke or lost her faith which she had receyued from the Apostles And truly there can be no greater signe of the want of learning and iudgement then to think that that Church forsooke and lost her fayth whose faith euen the expresse word of God doth so greatly commend vnto vs vnlesse this her forsaking and loosing of her former true faith can be proued out of the same word of God 6. Our Aduersaries indeed say that they will proue it in some particuler pointes of faith but they will neuer be able to performe their promise as in euery particuler Controuersy will appeare 7. Moreouer God promiseth to this espouse of Christ by the Prophet Isay the which he also confirmed with an Oath that she should be inuested and adorned with diuers Nations and people For so speaketh God to the Church Lyft vp thy eyes and looke round about thee and see all these are gathered togeather they are come vnto thee As I liue saith our Lord thou shalt be inuested with all these as with an ornament thou shalt coÌ„passe them about vnto thy selfe as a spouse So the Roman Church hath alwaies had and still hath many Nations and people subiect vnto her wherwith she is inuested and adorned the which euen our Aduersaries cannot deny 8. Secondly the Church is the visible and mysticall body of Christ but in the Roman Church there hath alwaies byn and now also there is the visible body of Christ consisting of diuers members and states as also of Doctours and Pastors wherof S. Paul speaketh writing to the Ephesians and Corinthians 9. Thirdly the Church is the Kingdome of Christ but in the Romane Church there hath alwayes now also there is the visible Kingdome of Christ that such an one as the Prophet Isay describeth when he sayth that Kings and Queenes shal be thy nourses For there hath euer beene since the conuersion of Nations many Kinges and Monarkes who haue agreed in vnity
alwayes euer since the Apostles tyme performed â—ea there are many heresies the which euen our Aduersaries doe condemne which were in tymes past not by any generaâ—l Councell but only by the Church of Rome suppressed as that of the Pelagians Donatists Priscillianistes c. 18. The fiâ—th reason The office of the true Church is by her name coÌ„munion to distinguish true Catholikes from false and counterfaite but by the name and Communion of the Roman Church Catholikes were alwayes distinguished from heretikes He asked the Bishop sayth S. Ambrose speaking of his brother whether he agreed with the Catholike Bishops that is to saywith the Roman Church So also S. Ambrose and S. Victor Vticensis who liued in S. Augustines tyme do testiâ—y that the Arians were wont to call Catholikes Romans or Romanists the same wâ—iteth S. Gregory Turonensis of the Arrian Gothes which were in Spaine The Bishops also of Spayne being coÌ„uerted from Arianisme to the Catholike fayth among other things they condemned a certayne booke set forâ—h by the Arians with this title The passage oâ— the Romans to the Arrian Church So the heretiks called Paulitians called Catholikes Romanists as Euthimius testiâ—ieth Soe finally now adayes Chatholikes are by our Aduersaries called Papists and Romists of the Pope and Bishop of the Roman Church 19. The sixt reason the office of the true Church is to keepe and mayntaine the holy Scripture faithfully continually But our Aduersaries can assigne noe other Church as keepers of the holy Scripâ—ures besides the Roman Church Therfore it is only the true Church of God For our Aâ—uersarâ—es cannot say that they receaued the holy Scripture from heauen â—or from any iâ—uisible and vnknowne Church but from the visible Roman Church Wherefore sayth Caluin It is most certaine that all the writings os the Prophets and Apostles came no otherwise to all posterity but as it were from hand to hand deliuered vnto vs by the auncient Fathers continually from yeare to yeare Thus he But none hath deliuered the Bibles froÌ„ haÌ„d to hand but the RomaÌ„ Church Wherefore it is as certaine that the Roman Church is the true Church of Christ as that the holy Scripture is true Scripture seeing we do not know this which we haue to be true Scripture but by the authority tradition and testimony of the Roman Church 20. Vnto this that also belongeth which we haue proued before to wit that the true Church doth not only giue a bare testimony but also sufficient authoritie to the holy Scriptures for this the onelye Roman Church and no other aboundaÌ„tly performeth 21. The seauenth reason The office of the true Church is to iudge of all controuersies which do arise among Christians eyther in points of fayth or other Ecclesiasticall affayres But to the Roman Church only and to no other besides all controuersies were brought which arose in the Church eyther in fayth or other Ecclesiasticall matters For vnto this as to the seate of S. Peter and the supreme Church all had recourse who had any iniury or wrong done them So S. Athanasius Patriarch of Alexandria so Peter his successor so S. Iohn Chrysostome Patriarch of Constantinople and many others did of whom Bellarmine and Baronius more at large the which Caluin also cannot deny 22. Heereunto also it belongeth that the Roman Church hath confirmed all generall Councels lawfully assembled as Bellarmine declareth and Baronius more at large in euery age 23. The eight reason The office of the true Church is to ordaine appoint lawfull Pastors and Ministers of the Sacraments and to conserue alwayes the ordinary vocatioÌ„ as we also proued before But our Aduersaries can assigne no other Church but the Roman which hath alwayes had this ordinary vocation and coÌ„â—inuall succession of Pastors and the ordinary authority to send and institute Pastors in the Church of God 24. The ninth reason The office of the true Church is to teach a true faith without any error so that in no one point of doctrine necessary to saluation she may erre as we haue already proued out of holy Scriptures But our Aduersaries can shew no other Church besids the RomaÌ„ which hath not often erred in fayth Neyther dare our Aduersaries affirme that there is as yet among them any visible Church which cannot erre in fayth But Doctor Sanders Bellarmine Coccius and Lâ—roâ—ius do most euideÌ„tly demostrate that the Roman Church neuer erred hitherto in doctrine concerning matters of faith 15. And heere it is to be considered that in all other Churches foundâ—d by the Apostles yea in the Patriarks seates themselues there haue not bâ—n only heresies but also many Archbishops heretikes but only the Roman Church among them all hath alwaies byn free vnsteined with any heresy The which Caluin doth plainly acknowledge when he writeth that the Roman Church in the tyme of old heresyes was not so troublesome as other Churches were and that it kept more exactly then the rest the doctrine once deliuered vnto her by the Apostles But he badly ascribeth this to the power and strength of nature or to the generous dispositioÌ„ of the Romans not to the prouidence and grace of God 26. Much better did the auncient Bishops of Rome referre it to the singular prouidence of God and to the praier of Christ of the which Christ himselfe speaketh when he sayth But I haue prayed for thee Peter that thy fayth fayle not And indeed Bellarmine alledgeth seauen auncient Bishops of Rome which attribute this to the prayer of Christ. 27. The tenth reason The proper and chiefest office of the true Church is to bring men to their eternall saluation so that without her helpe or without her we cannot hope to be saued as we proued before by our Aduersaries doctrine We aske therfore of them whether our predecessors who liued vnder the Bishops of Rome these thousand yeares past were all damned or no they dare not affirme they were damned but out of the true Church of God we cannot hope for saluation the Roman Church therfore wherein they liued and obteined their saluation is the true Church of Christ. CHAP. V. By the signes of the true Church it is declared that the Roman is the true Church of Christ. WE haue declared out of the holy Scriptures that there are foure most certaine signes of the true Church of Christ all which doe proue the Roman to be the same Church we speake of 2. First as concerning the vnity of faith and doctrine the Church of Rome hath the same faith in all and euery particular point therof with the primitiue Church as also with that Church which hath continued now for the space of almost a thousand six hundred yeares as Coccius clearely declareth out of the writings of all both auncient and late Historiographers and that through euery article now in Controuersy And we will hereafter
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
we say somewhat of the auncient holy Fathers and of their writinges both because they were in tymes past the chiefest members of the true Church of Christ euen by the confession of our Aduersaries as also because in the particuler controuersies we shall often vse the testimonies and authorities of the holy Fathers 2. We know indeed well inough that they were men and that they might haue erred but neyther are they Gods nor Angells who accuse them of their errors We know also that one or more of the sayd holy Fathers haue sometymes erred when they left the more common opinion of others 3. But we affirme this constantly that the auncient holy Fathers receiued by the Church of God haue neuer written any thing with a common and vnanime consent that is eyther contrary to the holy Scripture or to any point of fayth 4. Moreouer out of the writings of the holy Fathers in foure diuers manners some forcible and conuincing argumeÌ„ts may be taken 5. First out of the common consent of all or at the least of the most part without any contradiction at all For if they had all erred in a necessary point of saluation the whole auncient Church should also haue erred the which euen our Aduersaries acknowledge to be false as we haue declared before 6. Secondly that promise of Christ wherby he assecured vs that he would be alwayes preseÌ„t with his Church was properly made to the Pastors and Doctors of the same for he promised that he would be present with those whom he sent to baptize and preach to wit the Pastors of the Church 7. Thirdly Pastors and Doctors were ordained by God in his Church as the Apostle witnesseth to the end that we be not carried about with euery wind of Doctrine but that we may continue in the vnity of fayth till we all meet with Christ in the lâ—st day But if all the Pastors and Doctors of the Church could erre we might easily be carried away with many blastes of strange doctrines neyther could the vâ—iâ—y of fayth alwayes continue and in this manner God should haue prouided very badly for his Church that it should neuer erre 8. Finally if all the Pastors and Doctors of the Church should teach any doctrine contrary to fayth there should no sincere and true preaching of the word of God remayne in the Church seeing that only Pastors and Doctors are lawfully called to the preaching of the true fayth of God But without the sincere preaching of the word of God it is impossible that the Church of Christ should consist as euen our Aduersaries confesse and as we haue declared before 9. Secondly we take arguments out of the auncientholy fathers as out of most faythfull and true witnesses of that fayth which in their tymes was preached in the Catholike Church For our Aduersaries acknowledge that in their tyme the true and sincere fayth of Christ was preached We therefore alledge them as witnesses of that fayth for if we do not belieue them who liued at that time whoÌ„ will we belieue but they were both eye witnesses and nothing suspected of falshood as S. Augustine declareth very well disputing against the Pelagians 10. Thirdly we take arguments out of the holy Fathers as out of those Doctors whose writings haue byn receiued and approued by the auncieÌ„t Church of God For it was wont to impugne and coÌ„deÌ„ne those writâ—rs who wrote any thing contrary to the true fayth least their writings might be hurtfull to the future Church and on the other side it approued their writings who taught the true fayth there is yâ—t extant a Decree of the Roman Councell set forth almost a thousand two hundred yeares agoe concerning these writings They therefore who haue beene appâ—oued by the auncient Church are most worthily to be belieued because the primitiue Church as our Aduersaries confesse hath neuer erred in iudgement concerning matters of fayth 11. Fourthly we take arguments out of the holy Fathers as out of the most holy and learned men and Blessed Saints of God For eyther they had the sincere true fayth and if it be so we should imbrace the same or they had it not and if it be so they were not Saynts of God nor could they be acceptable vnto him as the Apostle testifyeth 12. By this very argument the Catholiks in tymes past ouercame the Arians for they vrged them to receiue the holy Fathers who wrote before Arius his tyme or they should excommunicate them as Socrates and Sozomenus do testify 13. And to this purpose serue very fitly those words of S. Augustine wherein he declareth what was the iudgment of the primitiue Church concerning this matter For thus speaketh S. Augustine to the heretiks of his time whiles he vrgeth them with the testimony and authority of the auncient Fathers who were before him They had saith he no regard eyther to our friendship or to yours neyther were they enemies to either of vs they are neyther angry with you nor with vs they were not moued with pitty and compassion on eyther side what they found in the Church that they held what they had learned that they taught they deliuered to their Children that which they had receiued from their owne Fathers we pleaded in our cause against you before these iudges and yet by them our cause was ended long since neyther we nor you were so much knowne to them and yet we bring forth their sentences giuen in our sauour agaynst you VVe had not as yet begunne any combat with you and yet so long agoe they proclaymed our victory So farre S. Augustine 14. Finally S. Vincentius Lyrinensis a French man who liued at the same tyme with S. Augustine proueth the same very well by many reasons and examples throughout all that most learned booke the which he wrote against the prophane Nouelties of all heresies And we will concâ—ude and end this Chapter of the authority of holy Fathers and this our whole disputation of the Church of God with the same words wherewith he ended that his golden booke For thus he writeth in the end of it If neyther the Apostolicall definitions nor ecclesiasticall decreeâ— be to be violated wâ—â—rby according to the most holy and vnisorme consent of all antiquity all heretikes and lastly Pelagius Celesiâ—us and Nestorius for these were the last Heretiks that liued in S. Vincentius his tyme haue byn alwayes most iustly condemned it is necessary in much that all these Catholikes who will heereafter proue and shew themselues to be the true and lawfull children of our holy mother the Catholike Church should adhere and vnite themselues stedfastely as also dy in the prosession of that sacred faith of those holy Fathers lastly that they sâ—ould abhorre detest banish and persecute all the prophane nouelties of all most wicked Heretikes Hitherto S. Vincentius FINIS Calu. l. 4. Inst. c. 7. sect 9. 10. Beza in sua confess c.
to the Doctrine of Châ—ist and his Apostles as we will herafter dâ—clare in the Controuersyes concerning the Sacraments 5. The Eutherans that they might auoide this argument fled to the Grecian Church where they affirmed the true Church of Christ remayned But they were presently reiected and condemnâ—d by them as may be sâ—ene in the answere of Ieremy the Patriarch of Constanâ—iâ—ople to the Germanes written in Greeke in the yeare 1576. Neyther do the Grecians disagree from the Roman Church in those pointes which are now adayes in Controuersy but in that one article of faith wherin they affirme that the holy Ghost doth only proceed from the Father and not the Sonne The which error euen all our Aduersaries which follow Luther and Caluin do condemne aswell as we 6. The which when tâ—e lâ—ter Sectaries well perceaued they were forced at length to fly to those Heretikes which were in tymes past condemned by the whole Church amongst whome they seeke for their Church VVhere we are to consider three thinges against the great boldnesse of these men 7. The first is that the true Church hath alwaies continued as we haue declared before out of the Scriptures But these men can neuer shew a continuall succession of Heretikes of what religion soeuer they were but only an interrupted continuance and that sometymes for a great space togeather The which may easily be vnderstood by Genebrard Coccius and all other Ecclesiasticall writers of what religion soeuer they be 8. The second Our Aduersaries cannot proue all their pointes out of any one ancient heretike but they borrow one heresy condemned in tymes past of one and another of some other as Lindanus and Coccius very well declare at large 9. The third is that our Aduersaries must needes conâ—esse that those of whome they haue begged and borrowed their doctrine did erre fouly in many pointes of faith and therfore there could be no true Church among them Yea euen those ancient heretikes haue firmely and constantly belieued many points with vs against our Aduersaries as Doctor Sanders Gabriel Prateolus and Coccius do maniâ—estly declare 10. The second reason The office of the true Church is to bring forth children to God that is to say to conuert Infidels and Gentills from their Idolatry to the Catholike faith This the Roman Church hath performed not only in the first fiue or six hundred yeares after Christ as our Aduersaries confesse but in euery age afterward she hath done the same For since the fixt hundred yeare all these Nations were conuerted to the faith of Christ by the children of the Roman Church the Germanes the Francones Bauarians VVandalls Bulgarians Slauonians Polonians Danes Morauians Hungarians Noruegians Frisones Normans Sueutans VVisigothes LituaniaÌ„s as not only Catholike writers do testify which Baronius alleadgeth but euen our Aduersaries also in their Ecclesiasticall histories And in this our age how many haue byn conuerted from Idolatry to the faith of Christ in the East and VVest Indies by the preachers of the Roman Church only none is ignorant 11. This office of the Church in tymes past Tertullian obserued VVhatâ— shall I speake of the preaching and administration of the word of God seing that this office and busines belongeth not vnto them he speaketh of heretikes who do not conuert Infidells but ouerthrowe and peruert Christians 12. And S. Augustine for the same cause saith that Heretikes are compared to a Partridge by the Prophet Ieremy where it is said That a Partridge nourisheth and gathereth togeather those which she hath not brought forth For S. Augustine affirmeth that Heretikes go about to seduce and deceyue Christians whom they see borne againe to God by the Ghospelll of Christ. 13. The third reason The proper office of the Church is to preuaile against all persecutors The gates of hell saith our Lord shall not preuaile against my Church hereupon saith S. Hilary This is the propertie of the Church that she then preuaileth most when she is persecuted then she is vnderstood when she is reprehended then she getteth the victory when she is as it were forsaken But the Roman Church hath susteyned hitherto many persecutions contradictions assaultes and false slaunders but she hath euer gotten the victory both of the Gentills Heretikes bad ChristiaÌ„s persecuting the Church of God as all Ecclesiasticall histories experience also doth testify For euen to this day for the space of almost a thousand and six hundred yeares she is still constant immoueable and inuincible in despite of all her Aduersaries 14. Our Aduersaries indeed in diuers bookes published against the Pope of Rome heape vp togeather many in diuers ages who haue opposed themselues against him but they can find none who haue at any tyme quite ouerthrowne the Roman Church VVe know very well that wicked men are neuer wanting who vehemently oppose themselues against the deuoute seruants of God but at the last they are all ouercome by the Church and they shall neuer get the victory against her For Christ did not say that the gates of hell should not oppugne his Church but that they should neuer preuaile against her 15. Finally looke how many oppugners and persecutors of the Roman Church our Aduersaries heape togeather so many famous monumets vnawares do they erect by which the triumphes of the Roman Church are commended to posterity against their wills But there cannot be â—â—amous victory vnlesse some conflict went before so we see truly fullfilled in the Church of Rome that which loÌ„g bâ—fore was foretold by the Prophet Dauid in the person of the true Church of Gâ—d They haue often oppugned me euen from my youth but they could not preuaile the which is better expressed in the Hebrew text as may be seene in the Latin Edition 16. This continuall victory of the Romane Church againâ—t her enemies S. Paul foretold very clearly when he wrote in this manner to the same Church the God of peace wil crush SataÌ„ vnder your feete quickly To this very place appertaineth that which S. Hierome writeth to wit that the Roman fayth being confirmed by the authority of S. Paul cannot be changed albeit an Angell should teach the contrary to that which was once preached And before him S. Cyprian when he sayth that the Romans are those vnto whom falshood or infidelity can haue noe accesse 17. The fourth reason The osfice of the true Church is to keepe and preserue alwayse fayth sound and without any stayne of heresy which then she performeth when she discouereth and condemneth all hereticall and erroneous opinions and when she explicateth and declareth all doubtfull and obscure points of fayth Moreouer she commaundeth obstinate and wilfull persones to hold their peace Fnally she ceÌ„sureth all erroneous and daungerous books lest Catholikes be indomaged therby eyther in fayth or in good manners All these things the Roman Church and no other as appeareth by all historiographers hath
do visibly gouerne in Christs steed so also neyther should Christ be sayd truly to gouerne visibly the whole Church vnlesse there were some one who in his person might visibly gouerne the whole Church But this person can be no other but the Byshop of Rome 4. And that which hath byn said before of the head is also to be vnderstood of the rocke and foundation For Christ is indeed the chiefest foundation of all true belieuers but the secondary and subordinate foundation vnto Christ is also the doctrine of the Apostles and Prophets as the Apostle expressely saith to the Ephesians and Caluin also acknowledgeth it to be most true But if the doctrine of all the Apostles be also the foundation of the Church why should not also S. Petres doctrine be the same For when we say that S. Peter is the foundation of the Church by S. Peter we doe vnderstand not his person only but also his doctrine preached in the Church of Rome 5. Moreouer seing that S. Iohn in his Apocalyps sayth that the Citty of God hath twelue foundations and in them twelue names of the twelue Apostles of the lambe VVhat meruaile is it if S. Peter the first of the Apostles be called a rocke or foundation of the Citty of God 6. And heere it is to be considered that when the Apostle sayth that there is no other foundation besides Christ this word besides hath the same signification that contrary or against hath as appeareth by many other places of holy Scripture For otherwise all the Apostles are called the foundations of the Church as we haue sayd before but they are not contrary or against Christ but vnder Christ and subiect vnto him 7. Finally yf we examine more exactely the true sense of those wordes of S. Paul to the Corinthians yt will appeare manifestly that our aduersaries wrest the said wordes of the Apostle to a contrary sense and meaning For the Apostle doth not speake of the foundatioÌ„ of the whole buylding of the Church of Christ wherof only is our present CoÌ„trouersy but of the foundatioÌ„ of particuler priuate actions of euery true belieuer For S. Paul manifestely writeth that he layd that foundatioÌ„ wherof he speaketh that euery one buyldeth his owne proper worke vpon this foundation But there is a great difference among these foundations because heere Christ himselfe is he who made ordayned S. Peter to be a founâ—ation I say vnto thee saith Christ to S. Peter that thou art Cephas there S. Paul is he who loÌ„g after laid that â—oundation wherof he speaketh as a wise worke-mayster saith he haue I layed the foundation Heere Christ himselfe is he who buildeth Vpon this rocke saith our lord I will buyld There euery priuate man is he who buyldeth but let euery one looke saith the Apostle â—ow he buildeth theron heere the Church is that which is built theron I will build saith our Lord my Church There the worke of euery priuate man is that which is built theron If any mans worke abide saith the Apostle that which he built therupon shall receaue reward S. Paul therfore speaketh of the foundatioÌ„ of good workes which belong vnto iustice and life euerlasting wherof as we haue said Christ is the only foundation We treate here of the foundation of the outward and visible gouernement of the Church and doctrine of sound faith Now S. Peter his successors were such a foundation Wherâ—ore that which our Aduersaries alleadge out of S. Paul doth nothing concerne this our preseâ—t â—iâ—putation 8. The second argument S. Peter denyed Christ thâ—ice therâ—ore he could not be the reâ—ke against whome the gates of hell should neuer preuayle I answere that when S. Peter denyed Christ he was not as then the foundation of the Church For promise was made vnto him only Matth. 16. I will build c. I will giâ—e thee c. speaking alwaies in the future tense but afterward Ioan 21. the authority was actually giuen which was bâ—fâ—re promised vnâ—o him and that after that denyall of S. Peter as also after the resurrection of Christ feede my lambes saith Christ fâ—ede my sheâ—pe 9. The third argument After that the foresayd authority was giuen Ioan. 21. S. Peter was reprehended by S. Paul Gal. 2. I answere that as witnesseth Tertullian the Marcionists obiected this very same place against Catholikes vnto whome Tertullian answereth in these words Indeed saith he it was a vice or fault of his conuersation and not of his preaching And he answered very well for S. Peter might peraduenture theÌ„ haue synned but he could not erre in fayth because he knew very well that the Moysaicall Law was not necessary to saluation for the Gentills neyther did he euer teach the same to be necessary Yea when there arose any controuersy about this matter he manifestly taught that tâ—e Gentills were not obliged by it as may be seen in the Acts of the Apostles Wherfore if S. Peter offeÌ„ded in any thing it was a synne of his conuersation and not of his preaching doctrine wherof we now only dispute albeit there are many who thinke that S. Peter did not offende at all in any respect of whom see Bellarmine and Baronius 10. The fourth argument S. Paul reprehended those that said they belonged to S. Peter I answere that those men deuided Christ from S. Peter and S. Paul and they opposed them against Christ as equalls vnto him making them as it were so many Christs The which S. Paul declareth in these wordes Is Christ deuided Moreouer they attributed to S. Peter and S. Paul the internall and inuisible giftes of the holy Ghost and the effect of the Sacrament yea and our redemption also no otherwise then they did vnto Christ. Hence are those wordes of S. Paul in the same place why was Paul crucified for you or were you baptized in the name of Paul 11 But we teach that the Pope of Rome is inferior and not equall vnto Christ wherupon he is also called the Vicar of Christ as subiect vnto him and not deuided from him Moreouer we teach that the Pope doth not giue the inward and spirituall gyftes of Fayth Hope and Charity but he is only the â—icar of Christ in the doctrine of fayth and exteriour gouernement of the Church 12. The fâ—rst argument The Apostle to the Corinthians and Ephesians doth recount diuers offices of the Church and yet he sayth nothing of S. Peter I answere first that it is not necessary that the Apostle make any mention of S. Peter in euery place for it is sufficient that in some one place or other he hath euidently declared that S. Peter was a chiefe member of the Church the which he did when he said that he came to Hierusalem to see S. Peter and tarryed with him fifteene dayes 13. Furthermore in these very places he manifestly