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
of fayth with the Romane Church and haue acknowledged alwayes the Bishop of Rome to be the chiefe head and Pastor of all the whole militant Church as may appeare by that which Coccius hath set downe in his Catalogue to this purpose 10. Furthermore the Prophet Ieremy thus describeth the future Kingdome of Christ. This sayth our Lord If my couenant can be broken and made voide with the day and my couenant with the night soe that there be neyther day nor night in their due tymes then my couenant can be broken with my seruant Dauid that there shall not be a sonne of his raigning in his throne and the Leuits and Priests my ministers as the starres of the heauens cannot be numbred nor the sands of the sea measured so will I multiply the seede of my seruant Dauid and the Leuits my Ministers Thus sayth God by his Prophet of the Kingdome of Christ his sonne and of the Leuits and Priests ministring vnto our Lord and of the infinit number of them which is manifest to haue byne fullfilled hitherto in the Roman Church 11. Fourthly the Church is the Inheritance of Christ to wit that which according to the oracles of the Prophets extendeth herself to the very bouÌ„ds and limits of the whole earth which is in the eyes of all Nations the which all the corners of the earth shall see lastly which is exteÌ„ded from the east to the west But in the Roman Church there hath alwayes byn such an inheritaunce of Christ. 12. Hereupon are those famous words of S. Leo to the Citty of Rome These are they who haue exalted thee to this glory that being a holy Nation a chosen people a priestly and princely Citty by the holy seate of S. Peter made the heade of the world should haue a more large command by the meanes of diuine Religion then euer thou hadst by forraine domination For albeit thou being â—amous renowned for many victories hast extended the limits of thy Empyre both by sea and land yet notwithâ—tanding it is lesse which thy warlike labour hath subdued then that which the Râ—ligion of Christ hath made subiect vnto thee Hitherto S. Leo. 13. Moreouâ—r S. Prosper the great glory of Aquitania and dearly beloued friend of S. Augustine and who defended egregiously his doctrine against the Pelagians in a certayne booke written in verse agâ—inst the same Pelagians speaking of their heresies writeth thus VVhen this infectious pestilence arose Rome Peters seate first gaue it deadly blowes VVhich made the heade os pastorall dignity VVhereto the whole world should obedient be Houlde more now subiect by Religions law then her fierce armies erst could keep in awe Thus wrote he a 1200. yeares agoe 14. But in this our age the fayth of the Romane Church is propâ—gated and preached in the most remote countries of the East and VVest Yea euen vnto the furthest parts of the world in so much that the children of the Church of Rome come often tymes from the East to the VVest according to that of the Prophet Malachy to wit sroÌ„ the East Indies to the VVest and they coÌ„pas the whole globe of the earth to the end they may preach the fayth of the Roman Church euery where Wherefore the fayth of the Roman Church is preached receiued in this our age in many more remote places of the world theÌ„ euer it was in the Apostles tyme the which is most assuredly testifyed by the letters and bookes euen of them who write what themselues haue seene 15. Fiftly the Church is the Citty of Christ placed vpon a mountaine which cannot be hidden so the Church of Rome hath alwayes byne visible euer since the Apostles tyme neither can it euer be hidden By these it appeareth that all the true properties of the Church of Christ agree to the Church of Rome 16. But that they cannot agree with any other it appeareth sufficieÌ„tly by that our Aduersaries can no church assigne which can haue these properties Wherfore it is necessary that they confesse the Church of Rome to be the true Church of Christ or truly which is most absurd that Christ hath wanted and beene depriued of his spouse now for the space of a thousand yeares and more as also to haue wanted his body Citty Kingdome and Inheritance CHAP. IIII. That the Church of Rome is the true Church of Christ is proued by the offices of the true Church IN the precedent Chapter we haue proued that the Romane Church is the true Church of Christ by the properties of the same now it remayneth that we proue it by the peculiar offices and functions of the true Church many reasoÌ„s may by deduced out of these but we will briefly touch only the chiefest 2. The first reason is taken from those very signes which our Aduersaries assigne that is to say the true and sincere preaching of the word of God and the lawfull administration of the SacrameÌ„ts which are indeed offices and not signes of the Church as we haue sayd before but whether they be signes or offices by them it is euidently proued that the Romane Church and no other is the true Church of Christ. But for the space of a thousand yeares last past the Sacraments were noâ— where lawfully administred nor the word of God sincerely preached but in the Church of Rome For our Aduerâ—aries cannot name any Church wherein these things haue beene done â—herefore eythâ—r thâ— Romane is the true Church or els Christ hath had no Church for the space oâ— a thousand yeares and more 3. Neyther must our Aduersaries answere vs with Caluin and Beza that their Church indeed remained in the Popedome for they cannot find it any where els yet halfe destroied and filthely corrupâ—ed and defaced with many errors For heere we inquire after the true Church of Christ and not such a prophane and filthy Church which Caluin describeth wherein Christ as it were lyeth halfe dead and burâ—eâ— the Ghospel ouerthrowne piety banished the worship of God almost quite abolished for â—uch a Church is not indeed the true Church of Christ but a dâ—nne of Diuells 4. Moreouer they must not heere run to any inuisible Church altogeather vnknowen both to themselues and vs. the which our Aduersaries seeme to establish For we haue sufficiently declared before that the true Church of Christ hath bene alwayes visible Wherefore it is necessary they shew vs some other visible besides the Roman Church wherin for a thouâ—and yeares past the Gospell hath byn publikely preached in the same maÌ„ner they preach it now and the Sacraments publikly administred as they are now and that continually also without interruption Or truely they muâ—â— confesse that the Roman Church is the tâ—ue Church of Christ. For in this the old and new testament hath alwayes byn publikly preached without any inteâ—â—ission and all the Sacraments publikely adminiâ—â—red and that sincerâ—ly and lawfully according
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
lawfully assembled and seeme to proceede orderly the definitions notwithstanding thereof will not be altogeather certayne according to the opinion of many Catholikes vnlesse they haue their approbation from the Bishop of Rome if he be not present at the Councell The reason is because before that the Councell be approued and allowed of by the Pope it is as yet an vnperfect body of Christ without any visible head and such a body may stumble fall 11. And hence it is that the Councell of Trent demanded her confirmation from Pius 4. who solemnely afterward confirmed it The which also the other auncient Councells demaunded yea euen those which our Aduersaries do admit as for example the first Nicene Councell that of Calcedon the sixt Synod to omit other later Councells 12. The first is that we affirme a Generall Councell approued by the Pope cannot erre in fayth The reason is because it is altogeather necessary that there be some supreme iudgmeÌ„t in the Church of God wherunto all should submit themselues and belieue assuredly in all matters in CoÌ„trouersy as we haue proued before but there can be no other supreme iudgment but this 13. Moreouer we see that euen froÌ„ the beginning of the Church till now all heresies and controuersies concerning matters of faith haue byn still ended taken away by the generall Councels Wherfore they who deny this do open make way for all old Heresies The which when our Aduersaries had learned by experience in the Anti-trinitarians Anabaptistes Vbiquitarians and such other sectes they were forced to admit those six more auncient Councels as we sayd before but the authority of all Generall Councells is alike and equall 14. Finally our Aduersaries themselues acknowledge that there is no better or surer remedy to roote out and take away all herâ—sies therfore eyther this is a certaine remedy or els there is none at all the which to affirme were to deny the prouidence of God and his loue of his Church 15. Moreouer that which our Aduersaries say to wit that the later Councels are not lawfull Assemblies because they haue not obserued due manner and forme is a false lye first because it doth not become euery priuate man to be iudge in this matter but it belongeth to the whole Church who hauing receyued for so many yeâ—res all these as lawfull Councells we must not call them any more in question 16. And seing that our Aduersaries do imbrace and approue the six first Councels the lawfull forme to be obserued in Councells is to be fetched from them the which is exactly obserued in the later Councells as Baronius sheweth euidently in euery one of the first six Councells But Caluin acknowledgeth no lawfull manner of any synodicall assembly nor any such to be gathered togeather in the name of Christ but where all things are proued by Scripture only reiecting all Ecclesiasticall traditions but we haue already proued that the Traditions of the Church of God are as a principall and chiefest part of the word of God 17. Yea euen this was the only cause why S. Cyprian and so many other holy Byshops erred in the African Councells when they determined that all those who were christned by Heretikes should be baptized againe for they confirmed this their opinion very probably by many places of holy Scripture but they reiected the auncient tradition of the Church the which they knew very well was opposite to this error as though it had byn contrary to the holy Scriptures as S. Vincentius Lyrinensis declareth very well and before him S. Augustine in many places 18. And that which is more S. Augustine manifestly writeth that he had byn of S. Cyprians opinion by reason of those probable reasons which were deduced out of holy Scripture but that the whole Catholike Church had defined the contrary And as the same holy Father teacheth at large they most of all oppugne the custome of the Church which were in the same error with S. Cyprian obiecting among other thinges that place of the holy Scripture the which our Aduersaries now adayes obiect against vs. God saith I am the truth he doth not say I am the custome Vnto whome S. Augustine answereth very well that the custome of the Church is not opposite to truth but it is euen truth it selfe 19. Our Aduersaries arguments are of small account or moment Caluin bringeth in the example of Caiphas and of the Iewish Councell wherin Christ waâ— condemned the same argument Beza also alledgeth But who doth not know that this was neyther a generall Councell whereunto Christ was not called nor any other true belieuer nor lawfull in it selfe seing that it was not assembled in the name and authority of Christ who was then the supreme head of the visible and militant Church as also because it was called togeather against the true Church of God by the wicked and cursed Synagogue of the Iewes For that was the true Church which adhered vnto Christ and belieued in him but that other which was altogeather depriued had lost the true faith of Christ was rather a fit Church for Saâ—han and other infernall spirits And I meruaile truly that Caluin â—nd Bezâ— do alledge that Councell as true and lawfull which was assembled against Christ himselfe as also by those who were not true belieuers in Christ yea who were filthily stayned with the most heynous synne of infidelity as Christ himselfe witnesseth but we willingly leaue such a Church and Councell to our Aduersaries 20. It was also manifestly foretould by the Prophet that Christ should not be receyued by the Iewes and that the Synagogue of the Iewes should then fall from her faith But the holy Scriptures teach the plaine contrary of the true Church of Christ to wit that Christ and his spirit shall remayne with her for euer 21. But neyther is that other argument which Caluin and Beza vse any better to wit that S. Augustine would not vrge the authority of the Councell of Nice against Maximinus the Arian For neyther can we vrge the authority of the new testament against the Iewes not because we haue any doubt thereof but because the Iewes do not admit the new Testament In the same manner when that Arian would not admit the Councell of Nice but did plainly reiâ—ct it S. Augustine should in vayne haue vrged the authority therof for otherwise it is well knowne that S. Augustine neuer had any doubt of the fayth explicated in the Councell of Nice the which euen our Aduersaries imbrace as the most true word of God 22. Such as desire to see any more concerning this controuersy of the Generall Councells let them read Bellarmine in his first second booke of the Church militant and Coccius in his first Tome the seauenth booke the 21. 22. article CHAP. XI Of the Authority of the auncient Holy Fathers NOvv it remayneth
A TREATISE CONCERNING THE CHVRCH WHERIN It is shewed by the Signes Offices and Properties therof that the Church of Rome and consequently such particuler Churches as liue in her Communion is the only true Church of CHRIST VVRITTEN 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 third Part of the second Controuersy Permissu Superiorum M. DC XIV THE FIRST CHAPTER Of the false and true Signes or Markes of the Church in generall HAVING in the precedent CoÌ„trouersyes declared that Christ and all that good is can only be found in the true Church and that out of it there is nothing but euerlasting damnation now it remayneth that we enquire which is that true Church where it may be found and how it is described and set forth in holy Scripture for all the sectes of heresies go about to challenge her vnto themselues yea euen those who otherwise haue a very bad conceyt and opinion of her For they see very well that out of her they can expect or hope for no saluation But to the end we may not erre in matter of so great moment we will seeke out the true Markes and Signes wherby the true Church may be certainly knowne and discerned from euery faile and counterfait Church 2. Our Aduersaries doe commonly set downe two signes or markes of the true Church to wit the sincere preaching of the word of God and the lawfull administration of the Sacraments Bâ—za addeth a third signe to wit the Ecclesiasticall discipline practised agreable to the word of God The Lutherans annexed vnto these a fourth signe to wit an Obedience towards ministers Oâ— this fourth signe we will speake a little after for it is reduced to the vnity of the Church But the three signes set downe by the Caluinists are altogeather foolish and friuolous the which we proue thus 3. First by the very nature of a signe For euery signe of it owne nature is a sensible thing as all teach following therein S. Augustine and our Aduersaries confesse this to be true when they treat of the Sacraments Yea Caluin writeth that this was alwaies as it were a matter of faith in the Church And so do all teach now who are of vnderstanding Truly nonâ— will say that which is only belieued in the Sacrament is a signe but that which is seene But these signes of the Church prescribed by our Aduersaries can neyther be seen nor perceyued by any sense Yea not euen by our vnderstanding vnlesse it be illuminated by faith For by faith only are they perceyued because none can know which is the sincere preaching lawfull administration of the Sacraments or Ecclesiasticall discipline prescribed by Christ but by faith wherfore they who say that these are the signes and markes of the Church do not indeed know what they say euen as if one should affirme that in the Sacrament of baptisme the ablution and the wordes are not signes but the effect of baptisme which is not seene which euery man seeth how absurd it is 4. The second reason Euery signe of anything must be more manifest and better knowne then the thing it selfe whose signe it is because it is put for that end that it may be a signe or token wherby that other thing may be known but these signes of the Church alleadged by our Aduersaries are more obscure and vncertaine then the Church it self For the Church is at the least often tymes visible as they theÌ„selues confesse but these their signes be neuer visible but alwaies inuisibâ—e for they can only be knowne by fait◠〈◊〉 we haue already declared but that which is by faith belieued is necessarily obscure because faith as witnesseth the Apostle is the argâ—ment of things not appearing hence it is that all sectes do bragge and boast that they haue these signes because indeed they caÌ„not be clearly seene of any 5. The third reason our Aduersaries do â—lledge in vaâ—ne these signes for therfore do we enquire for signes and Markes of the Church that they which are ignorant of â—er may therby come to know her for they who already know any thing do not need any signes as for example he who already knoweth very well this Citty needeth no markes or signe therof wherby he may know it But he staÌ„deth in need of signes who neuer saw this Citty So in like manner they wâ—o are out of the Church and know her not do most of all need some signe and markes wherby to know her but these which our Aduersaries assigne can be knowne by none but by those who are already within the Church and know her very well hauing the true faith 〈…〉 therof but they cannot be vnderstood by those who know not the true Church to the end they may seeke and fynd her because they are only perceyued and knowne by faith they are therfore alleadged in vaine by our Aduersaries 6. But neyther can these signes be knowne of all those who are in the Church but only of the more learned in the Church For euery one of the common people cannot discerne which is the sincere preaching of the word of God or the lawfull administration of the Sacraments and the Ecclesiasticall discipline prescribed by the word of God for it is necessary that he who knoweth all these things well should also vnderstand almost all the holy Scripture Moreouer there is as yet a very great controuersy among ouâ— Aduersaries themselues concerning these three signes whiles that some of them doe contend striue that this is the sincere preaching of the word of God others that some doe say that this is the lawfull administration of the Sacraments others that some doe say this is the discipline prescribed by the word of God others assigne another quite different from this 7. But our Aduersaries do in very truth confound the offices of the Church with the signes therof For to preach sincerely to administer the Sacraments lawfully and to appoint the discipline of the Church rightly are the offices of the Church as we haue declared before and not the signes therof these signes therfore being reiected which our Aduersaries do assigne it remayneth that we enquire out the true signes of the Church 8. But this is first to be presupposed as it were the ground of all that we are to speake of this matter That euen naturall reason it selfe doth clearly demoÌ„strat that there is some true Church of God heere vpon earth For this is one of those first principles of fayth which are as euidently proued by naturall reason as that there is a God Wherfore the Apostle placeth these two amoÌ„gst the fiâ—st grounds of our faith he that couâ—ueth to God saith he must belieue that he is is a rewarder to theÌ„ that seeke him But they which so seeke after God that they may be rewarded by him are
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
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
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.
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
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
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
maketh mention of S. Peter For euery where he putteth the Apostles in the first place and all Christians knew well inough that S. Peter was chiefe of all the Apostles according to that of S. Matthew the first Simon who was called Peter Heerupon saith S. Augustin who knoweth not thaâ— S. Peter was the chiefe of the Apostles 14. Finally the Apostle himselfe doth not indeed speake in these places of the ordinary Ecclesiasticall Hierarchy but of those extraordinary giftes which were giuen to the members of the primitiue Church For the recounteth there also the Euangelists Prophets the grace of doyng cures or helpes kindes of tongues c. which are certaynely extrordinary gyftes as S. Chrysostome Theophilactus Oecumemus and others expounding these wordes of the Apostle haue well noted 15. The sixt argument Many of the Byshops of Rome were wicked bad men and giuen to many kindes of synnes as all euen Catholike writers do testify As therfore they haue grieuously erred in manners so they might also erre in faith and doctrine I answere that this was in tymes past the argument of the Donatists agaynst Catholikes wherunto S. Augustine hath often answered For there is a great difference betwixt their conuersation and doctrine because an error committed in our manner of conuersation only hurteth him which erreth but an error in doctrine is also hurtfull to many others yea euen to the whole Church of God Hence proceeded that admonition of Christ all thinges therefore whatsoeuer they shall say to you obserue yee and doe yee but according to their workes do ye not Caluin also refuteth this argumeÌ„t of our Aduersaries more at length as the foolish inuention or dreame of the Anabaptistes for he knew very well that among his Ministers there were many most wicked vngodly men Wherfore it is very strange that his followers will repeate and inculcate this argument so often 16. Our Aduersaries haue many other arguments besides these which need no confutation for they are not taken out of the word of God but all do rely and are grounded vpon lyes and meere fables forged by auncient Heretickes or Schismatickes or at the leaste by such as were no fauourits nor welwillers to the Church of Rome the which Doctor SaÌ„ders and Cardinall Baronius prosecute particulerly throughout all ages Wherfore that saying of the Apostle doth very well agree to our Aduersaries And from the truth certes they will auerse their hearing and to fables they will be conuerted 17. We will heere alledge one most certaine example of those Slaunders the which our Aduersaries cast against the Church of Rome And that we may also omit that Caluin in few wordes hath no lesse then fiue manifest lyes of one only Byshop of Rome Iohn 22. as Bellarmine clearly proueth the same Caluin truly hath forged three most famous and markable lyes against the whole Church of Rome for he saith that these are the three principle articles of that Diuinity which is taught by the Byshops and Cardinalls of Rome First that there is no God The second that all thinges which are written taught concerning Christ are lyes and fables The third that there is no lyse after this 18. But that one answere which S. Augustine gaue the Donatists slaundering wrongfully Catholikes in tymes past may suffice to confute all these reproachfull and iniurious lyes of our present Aduersaries Let vs not heare saith he what this or that man saith but what our Lord saith let vs not heere this say I thus sayest thou but thus saith our Lord and what the holy Scriptures say vnto vs concerning the Church 19. Moreouer that which in general the same holy Father in another place saith against the lyes of the Donatists may now very well be applyed in this manner to the Roman Church I know saith he what is written in the holy and Canonicall Scriptures concerning the Church of Rome and the saith therof I know not what you say of her Apostacy or falling from her fayth Truly as we do reade in bookes the which you also do honour reuereÌ„ce of the Roman Church and faith therof so also reade you vnto vs out of bookes the which we also do honour and reuerence how she forsooke and lost her faith Doth it please you that we should belieue euery slaunderous reproach of men vpon what occasion soeuer it was vttered and obiected against the Roman Church the which the holy Ghost hath both deliuered coÌ„meÌ„ded vnto vs by his holy Scriptures this indeed is pleasing to you but whom also it should more iustly please you see well inough but you being ouercome by obstinacy will not yield to the truth And a little after Lo hâ—ere the Roman Church with whome I communicate where I reade thee her name there finde thou me her faultes if thou canst but if thou cryest and rehearsest them from some other place we following the voyce of our Pastour euidently declared vnto vs by the mouth of the Apostle S. Paul do not admit belieue or heare your wordes My sheepe saith our heauenly Pastour heare my voice and follow me His testimony of the Roman Church is not obscure but very cleare and manifest VVhosoeuer will not go a stray or wander from his flock let him heare him let him follow him Hitherto S. Augustine 20. Finally it is heere diligently to be noted that our Aduersaries neuer durst be so bould as to affirme so strange and absurd things of the Church of Rome so auncient in it selfe and so commended by all the auncient holy Fathers yea and by the Apostle S. Paul himselfe but that they falsely perswade themselues that she hath lost and forsaken the true doctrine of Christ. Heerupon they say that Rome is Babylon and they are not ashamed to affirme the Pope to be Antichrist But if it were once proued manifestly that the Roman Church teacheth nothing which is not very agreable to the word of God all our Aduersaries weapons against the Church of Rome will easily be blunted and ouerthrowne and also they wil be forced to confesse with Caluin that the breach from this Church is the denyall of God and Christ or that there cannot be imagined any fault more heynous But this God willing shal be more euidently hereafter declared in euery Controuersy CHAP. IX Of the Adoration of the Pope of Rome of the kissing of his feete AMongst other Crimes wherewith the Roman Church is charged by our Aduersaries one at which many take offence is the adoration of the Pope and the kissing of his feete We will therefore in this Chapter say somewhat in iustification therof for if it shall appeare that nothing is done therein which is not warranted by the written word it will appeare how little reasoÌ„ they haue to tearme that impious Idolatry which is nothing els indeed but Religious piety 2. Howbeit we are first to forwarne the Reader to the end he be not deceaued by
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