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
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
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
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
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
Scriptures whereof see Bellarmine and Sanders we according to our accustomed breuity will only bring two principall places for this purpose wherby it is manifestly declared that the Roman Church is not only the true Church but that also that which is now in Rome is more eminent and famous then all other Churches of Christ as the successor of S. Peter the Prince of the Apostles is there resident and gouerneth the same as the supreme head thereof 2. The first place is taken out of S. Mathew For he relateth the words which Christ spake to S. Peter which are these And I say vnto thee that thou art Peter and vpon this Rocke will I build my Church and the gates of hell shall not preuaile against it and I will giue to thee the keyes of the Kingdome of heauen And whatsoeuer thou shalt bind vpoÌ„ earth it shal be bound in heauen and whatsoeuer thou shalt loose on earth it shal be loose in heauen 3. First that Christ spake to S. Peter and not to the other Apostles appeareth euidently by the very words of the text For first of all Christ setteth downe S. Peters old name Simon â—ayth he thou art blessed and then afterward he setteth downe the name of his father Bariona that is to say the sonne of Ionas or of Iohn as also the EuaÌ„gelist S. Iohn testifyeth He sheweth afterward that the reuelation was only made to S. Peter My father sayth he hath reuealed vnto thee he doth not say vnto you as he is weÌ„t to say when he speaketh vnto them all He addeth moreouer because thou art Peter which certainly agreeth only to S. Peter for vpon him only was this Name imposed Ioan. 1. v. 42. 4. Moreouer Christ addeth And vpon this rocke I will build my Church in which words that particle And is a coniunction causall and not a copulatiue and it signifieth because anâ— in this sense it is vsed oftentymes in holy Scripture as our Adueriaries cannot deny as for example in that place of Genesis Lo thou shalt dye for the woman that thou hast taken and hath a husband that is because she hath a husband So also Dauid in his Psalmes Giue vs thy helpe from our tribulation and vayne is the saluation of men that is to say because the saluation of men is but vayne In like manner the Prophet I say saith Behould thou art angry and we haue sinned that is to say because we haue sinned In the same sense it is vsed in the new Testament Blessed art thou among women and blessed is the fruite of thy wombe that is to say because it is blessed as Caluin and Beza doe acknowledge all which places Caluin conâ—esseth to be so vnderstood after Theophilact Also and none gaue him any thing that is to say because none gaue him See more examples of this in the latin edition 5. This therfore is the true sense of that place As thou hast sayd vnto me thou art Christ the Sonne of the liuing God so I say vnto thee that I haue worthily called tâ—ee Peter because vpon this rocke which thou art I will build my Church For to what end should Christ haue said vnto him thou art Peter seeing that all knew well inough before that Peter was â—eter but that he would therby declare that he was not called Peter without great cause that is to say because vpon him as vpon a sure and stronge foundation and rocke Christ intended to build his Church God therfore would haue S. Peter to remember the name which of late was giuen him and afterward he assigneth the reason and cause why he called him so to wit because vpon him as vpon a most strong rocke he would build his Church According to the metaphore of a rocke saith S. Hierome it was rightly said vnto him I will build my Church vpon thee 6. For the holy Scripture is accustomed when it speaketh of a name giuen vnto any by the interpretation of the word to adioyne also tâ—e reaâ—â—n and cause of the name so said our â—ord vnto Abram Neyther shall thy name be caâ—â—ed any more Abram but thou shalt be called Abraham and then he presently giueth a reason takeÌ„ from the etimology of the word because a Father of many Nations I haue made thee So also he did when Iacob was called Israel Se more of this in the Latin edition pag. 280. 7. Lastly not without great reason Christ gaue vnto S. Peter this new name but no other cause is assigned in the holy Scripture but this Because vpon this rocke I will build my Church This therefore and no other was the cause of giuing him this new name Hereupon saith S. Hilary very well O happy foundation of Christes Church saith he in the imposition of a new name and o worthy rocke of that building the which should dissolue and breake the infernall Lawes the gates of hell and all the stronge barres of death So S. Hilary 8. Moreouer Christ said to S. Peter I will giue the keyes of the Kingdome of heauen vnto thee he doth not say vnto you in like manner he said in the singular number whatsoeuer thou hast bound vpon earth c that thou shalt loose c. He spake therfore to S. Peter only and not to many 9. And albeit he promised this last authority of bynding or loosing men from their sinnes to the other Apostles also yet first of all in this place he promised this to S. Peter alone and then afterwardes to the rest to the end we might therby know that he made S. Peter the head of all the rest and that all their power and authority was subordinate to that of his For at this day all Catholike Bishops haue authority to bynd loose but subordinate to the Popes authority 10. All which thinges that holy martyr S. Cyprian declareth very well in these wordes wherby it may easily be vnderstood what was the opinion and iudgment of the primitiue Church concerning this matter God speaketh vnto S. Peter saith S. Cyprian I say vnto thee because thou art Peter and vpon this rocke I will build my Church c. And againe after his resurrection he sayd feede my shepe vpon him alone be buyldeth his Church and he committeth vnto him to feede his sheepe and albeit he gaue the like authority to all the other Apostles saying As my Father sent me so c. whose sinnes yee forgiue c. yet to the end he might shew and declare an vnity he ordayned but one chayre he confirmed by his authority the beginning of that vnity proceeding from one The same indeed or equall in all other thinges were the other Apostles with S. Peter indued with the same power and authority to wit before those wordes of Christ to S. Peter feede my sheepe but the beginning proceeded from vnity The primacy was giuen to S. Peter to the end that one Church of
himsâ—lfe as appeareth by S. Epiphanius and S. Chrysostome 23. We know also very well that S. Augustine in some places vnderstood by this word rocke Christ himselfe but he doth not reiect the common exposition of other holy Fathers yâ—a he confirmeth the same by the authority of S. Ambrose and he testifieth himselfe that he held that opinion in other places For they are not to be reprehended but rather to be greatly commended who attribute many litterall senses to the same wordes of the holy Scripture so that they do not reiect and condemn the common and approued â—ense of the whole Church as we haue already declared out of S. Augustine 24. Truely euen our Aduersaries themselues confesse that the forsayd exposition of S. Augustine is both forced harsh in it selfe For seeing that neyther in the words of Christ which goe before nor in the confessioÌ„ it selfe of S. Peter there is any mention made of a rock the particle this cannot demonstrate that which is not in the whole sentence but violently Wherfore our Aduersaries leauing this exposition of S. Augustine they vnderstand by the rock eyther the fayth of S. Peter as Caluin doth or with Beza his confession And they both confesse that the word Cepha in the Siriacke tongue is the same in both places when Christ sayth thou art Peter and vpon this rocke and the Greeke word also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do only differ in their terminations and not in substance 25. But albeit Caluin commendeth that deriuatioÌ„ of the word Peter which S. Augustine setteth down to wit that Petrus is named of Petra as Christanus of Christo yet Beza writeth more truely that Christ speaking in the Siriacke toung vsed no deriuation of names but sayd Cepha in both places Our Aduersaries therefore do not well to obiect S. Augustines exposition against vs the which they themselues acknowledge not to be the litterall sense of the wordes CHAP. VII That the Church of Rome is the chiefesâ— and head of all other is proued out of the auncient Fathers and euen by the confession of our Aduersaries theÌ„selues THE auncient holy Fathers do noâ— only wiâ—h vâ—iforme consent affirme the Roman to be the true Church of Christ but also that it is the chiefest most principall Church of all in so much that they affirme it to be the head of the whole visible Church of Christ and many other things they do write in the prayse and commendation of the Roman Church and of thâ— Pope the supreme Pastor thereof as may euidentâ—y be â—eene in Catholike writerâ— which are related by Bellarmine and Coccius We for breuity sake wiâ—l only allâ—dge two of the holy Fathers by whom it may eâ—siâ—y be gathered what was the iudgâ—ent and â—pinion of the â—eâ—â— concerning this matter 2. The first is that most ancient holy S. Irâ—naeus who liued euen in the Aposâ—les tymâ— because sayth 〈◊〉 it would be to long to reâ—ount in 〈◊〉 volâ—me the succession of al Churches wâ— proâ—osing tâ—e tradition and â—ayâ—hos the greatest most anciâ—â—t and left knowne Church founded by the two glorious Aposâ—les Peter and Paul which by preaching and succession of Bishops hath descended eâ—en fâ—â—m the Apostles to vs do conâ—ound all those who by any meanes gatâ—er any thing contrary to that they should eytâ—er by their owne â—oolish fancies or by vayne glory or by the great blindnesse of their vndersâ—anding or â—olâ—owing any badde opinion For all other Churches that is to say all faythfulâ— true belieuers thâ—oughout the whole world must needes come vnto this Church by reason of the most potent principality thereof Hitherto are the wordes of S. Iâ—enaeus And afterward he recounteth the succession of all the Popes of Rome till his tyme. 3. The other is S. Augustine whom our Aduersaries also esteeme very much who knoweth not sayth he that blessed S. Peter was the chiefest and head of all the Apostles thus S. Augustine of S. Peter But speaking of the Church of Rome â—e sayth In the Romane Church hath alwayes florished the chiefe poweâ— anâ—â—â—â—â—â—â—ity of tâ—e Apâ—stâ—licall chayre If we belieue S. Augustine nothing is more cleaâ—e anâ— maniâ—â—â— 4. But it is not necessary to cite any â—ore places of the holy Fathers For euen our Aduâ—rsariâ—s confâ—ssâ— that this was the common opinion of aâ—l the auncient Father concerning this matter Thus wâ—iteth Martin Buâ—â—r â—â—mâ—tyâ—es â—aluins maisâ—er and chiefe Paâ—â—â—n not only in his owne name but also of all 〈◊〉 Lutheranes we confessâ— plaiâ—ly with all our harts sayth he that among the auncient Fathers of the Church the Câ—uâ—ch of â—ome hath alwayes obteined the chiefest autâ—oâ—ity and sâ—prâ—macy aboue all others because it hath the câ—ayre of S. Peter and whose Bishops haue alwayes byn accâ—uÌ„â—ed the successors of S. Peter thus Bucer 5. And Caluin albeit he inueigheth bitterly against the Church of Rome yet constreined to speake truth writeth in this manner I will first say this aforehand that I deny not but that the old writers doe euery where giue great honour to the Church of Rome and do speake reuerently of it And a little after he sayth thus For that same opinion which I woâ—e not how was growen in force that it was founded and ordeined by the ministery of Peter much auailâ—d to procure sauour and estimation vnto it Thâ—refore in the west partes it was for honours sake called the Sea Apostâ—lâ—ke And in another place I graunt sayth he that there remaynâ— alâ—o tâ—ue Episâ—les of the old Bishops wherein they set â—orth the honour of their sea with glorious titles of which sort are some Epistles of Leo. 6. But tâ—e Lutherans in their Synodicall actes doe acknowledg that eueÌ„ in the tyme oâ— the fiâ—st Councell of Nice in the dayes of Cyprian S. Hierome and S. Augustine the Pope oâ— Rome had the chiefe supremacy the which say they we willingly admit and imbrace to increase the good agreement in fayth piety and Ecclesiasâ—icall policy for they very well perceiued that this supremacy of the Pope of Rome did auaile much to keepe vnity and concord in doctrine and Ecclesiasticall policy 7. And hence it is that the sayd Lutheranes in their articles agreed vpon at Smalcalde the which they made in the yeare 1537. to be exhibited to the generall Councell which was reported to be holden at Mantua among other articles they apprâ—ued tâ—is of the Popes authority and vnto these Philip Melancthon also subscribed Who also afterward in the yeare 1548. far more euideÌ„tly approued the Popes authority writing thus in his Epistle to the Lord Embassador Theopulus Besides these sayth he we reuerently honour and worship the authority of the Roman Bishop and all Ecclesiasticall policy so that the Bishop of Rome do not reiect vs. Thus Philip in that place 8. But what was the most true opinion of Melancthon concerning this matter appeareth more euidently by a certaine
the name of AdoratioÌ„ that AdoratioÌ„ in the holy Scripture hath two significations in the one it appertayneth to God alone in the other it may without any sinne at all yea with great merit be giuen to men And of adoration in both senses are verified those wordes of the Scripture they adored first God and then the King Many other places of Scripture there are which approue this adoratioÌ„ of men of which only we now treate For this adoration only is exhibited to the Pope not that other which belongeth only to God and it is exhibited vnto him as the Vicar of Christ wheras the other cannot be exhibited but to the true God himselfe Now there are foure testimonies of holy Scripture which euidently proue that the adoration of the Pope is not only lawfull but also dutifull 3. The first testimonie is that which the Prophet Isay recordeth in these wordes Thus saith our Lord the labour of Egipt the merchaÌ„dize of Ethiopia the eminent men of the Sabeans shall come vnto thee and they shal be thine they shall follow thee they shall go with their handes manacled or bound in chaines and they shall adore thee and make supplication vnto thee It is manistest that the Prophet in this place speaketh not to Christ but to the Church for all the verbes and pronownes in the Hebrew text are of the feminine gender and not of the masculine besides it appeareth euidently by all that goeth before these wordes and all that followeth that this promise was made to the Church of Christ. The Prophet therfore saith that the labour negotiatioÌ„ that is the riches gotten togeather by labour and negotiation of Egipt and Ethiopia and the eminent persons of the Sabeans by whome are vnderstood the Princes of the Gentils shall passe ouer to the Church and they shal be the Churches and they shall walke after the Church in manicles by which are signified Ecclesiasticall lawes and that they shall adore the Church and make supplication to her 4. And it is to be obserued that the Hebrew word in the last coÌ„iugation as it is vsed heere and in a manner euery where elâ— signifyeth to prostrate ones selfe before another not howsoeuer but by way of adoration as al that are skilfull in the Hebrew tongue know in so much as the adoratioÌ„ done oÌ„ly to God is often expressed by this word This therefore is the true sense and meaning of this place they shall prostrate themselues before thee thereby to exhibite adoration vnto thee we haue therefore out of the Scripture that the Church and consequently the Ministeriall head thereof not only may but must be adored vnlesse we will make God to falsify his promise But the craftâ— dealing of Caluin heere is to be detected who to abuse the Reader leaueth out in his latin translation twice the Pronowne Te that this adoration may not seeme to be referred to the Church but eyther to God or to Christ for he translateth not adorabunt te obsecrabunt te but thus adorabunt atque obsecrabunt whereas in the Hebrew the particle te is twice put in the feminine gender so as this adoration and obsecration must needes be referred to the Church and therefore those of Geneua durst not omit the same neyther in their French Bibles nor in their corrupt translation which they call Vatablus no nor Caluin himselfe in the former edition of his Commentaries vpon Isayas which was set forth in French in the yeare 1552. but in his latter latin edition in the yeare 1559. which he will needs haue accounted a new worke being now become more wary he twice omitteth that particle and that not vnaduisedly but of set purpose as is manyfest by his former edition 5. The second testimony is also in the same Prophet Isayas in which much more clearly is declared the exceeding great honour which the Kinges and Princes of the earth shall doe vnto the Church for thus God speaketh to the Church of Christ. Kinges shal be thâ—â— nursing Fathers and Queenesshalbe thy nurses they shall adore thee with their faces bowed downe to the earth and licke vp the dust of thy feete Where not only is expressed that humble adoration by which one prostrateth himselfe before another bowing downe his face eueÌ„ to the earth but there is further added a new Metafor of imbracing and kissing of feete put in practice by Christian Emperours Kinges and Princes therby to honour the vicar of Christ and in him the Church or rather Christ himselfe for whosoeuer with gredines and feruour hasten to the imbracing and kissing of the feete of any man seeme as it were to licke and thereby to wipe away the dust of his feete for the Hebrew word signifyeth to wipe away in what manner soeuer as may be seene in the booke of Numbers the 22. Chap. and the 4. v. and the 3. of Kings Chap. 18. v. 38. 6. The Prophet Isay then in these wordes fortold that Kings and Queenes that is Princes men and women should prostrat theÌ„selues downe to the earth at the feet of the Church so as by imbracing and kissing therof they should seem to wipe away the very dust of the Churches feet which prophecy hath byn fullfilled of old and as we see is still fulfilled in the Roman Church by the humble and Religious submission expressed by Christian Catholike Princes in the imbracing and kissing of the Bishop of Romes feet the supreme head of the Church on earth which kind of Religious worship seeing it was so many ages agoe foretold by the Prophet our Aduersaries had small reason to thinke the same so absurd a thing or so much estranged from Christian piety 7. The third testimony is taken from the same Prophet which no lesse manifestly doth shew vnto vs that such an adoration and kissing of the Churches feete was to be practised as hath byn sayd for amongst many other thinges which he foretelleth appertayning to the Maiesty powerful authority of the Kingdome of Christ to come he setteth downe this promise made by God to the Church The sonnes of them that humbled and afflicted thee shall come and bow vnto thee and all they that detracted from thee shall adore thy footsteeps which in the Hebrew is much more cleare where it is thus they shall adore the bendings of thy feete then the which nothing could be sayd more manifestly for the adoration of the Churches feete in her visible head for the beÌ„dings of the feete by the figure Synecdoche signify the feet themselues as may be seene in the third of Iosue and the 1â— v. For the bindings of the feete in that place are in the 15. v. following called feet so the bendings of the hands themselues 1. Reg 5. v. 4. and 4. Reg. 9. c. v. 35. which wordes of the Prophet conuince Caluin as shal be sayd We see then how the Prophet Isayas not in one place only but in many fortelleth this
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
all euen by naturall reason For a good tree bringeth forth good fruit And contrariwise a bad tree bringeth forth ill fruite Moreouer wicked doctrine which is eyther against the Law of Nature or good manners cannot be of God of the other siâ—e the doctrine which is agreable to the â—aw of nâ—ture and good manners is of God Finally true miracles do conuince that there is the true Church of Christ where such miracles are done seing that true miracles can only be done by the power of God for euen as God alone hath made and ordayned all thinges so God only can change at his pleasure the Natures of thinges and the naturall order therof according to that saying of the Prophet Dauid Blessed be our Lord God of Israell who can only worke miracles But God who is goodnesse it selfe cannot testify or approue any false doctrine by miracles 10. The third signe of the true Church is that it is Catholike or Vniuersall and that two waies First because it continueth alwaies as we haue proued already Secondly it is also Catholike or vniuersall because since the comming of Christ it is dilated and propagated ouer all the whole world 11. S. Augustine vseth this argument most of all against the Donatists to shew the true Church For first God promised Abraham that all Nations should be blessed in his seed and afterward he confirmed the same with an Oath So God the Father said vnto Christ Aske of me and I will giue thee Nations for thy inheritance the limites of the earth for thy possession Many such like places are in the Psalmes and in the new Testament 12. And this signe is also visible because that which is euery where and at all tymes may be seene of all men when it is a thing that can be seene as this is 13. Moreouer this signe is very certaine euen by the light of nature For naturall reason teacheth vs that the prouidence of God extendeth it selfe very carefully ouer all those which are his and that falsity cannot alwaies continue but must needes be ouercome by truth and that God is of greater power and able to do more then the Diuell Yea the beginning and progresse of all false religions as Bellarmine well noteth are certainly knowne Finally the worke and counsell of men but not of God is quickely dissolued as Gamaliel saith in S. Luke 14. The fourth signe of the true Church of Christ is that it is Apostolicall to wit founded by the Apostles of Christ and that she hath continued euer since their tyme till these our dayes by a continuall succession For this signe as also the former is the proper marke of the Church of the new Testament for of it is all our Controuersie But that the Church of Christ was founded by the Apostles appeareth eâ—idently by those wordes of S. Paul built vpon the foundation of the Apostles and Prophets And we haue already proued the continuall succession of the Church by many testimonyes of Scripture â—he same also the Prophets do testify in many places 15. Moreouer seeing that there are as the Apostle sayth alwayes Pastors and Doctors in the Church without whom she cannot consist and continue as our Aduerâ—aries confesâ—e it necessarily followeth as we haue declared before that there hath alwaies beene a contiâ—â—all succession of these Pastors and Doctors in the true Church of God 16. But that which many do say is both foolish and friuolous to wit that there hath beene alwayes a conâ—inuall succâ—ssion of doctrine in the Church but not of persons For seeing that true doctrine must needes proceed from some persons aâ—d those of men for not Angells but men doe teach now adayes if the true doctrine continueth it is also necessary that the men which teach this doctrine continue still and such also as are lawfully called to this office as we haue proued before 17. This continuall sucession is also a visible sigâ—e because in some parts or persones thereof it may be seene at all tymes as sucâ—ssiue and transistory things are wont to be seene for in this manner only can a riuer for example sake tyme it selfe be seene 18. Finally this signe is also certaine and euidently well knowne among the Infidells for vnlesse this sucession be continuall the true Church of God shall altogeather perish and decay all honor worship of the true God wil be ouerthrowne and there will remayne no way for men to their eternall saluation But of the other side where there is a coÌ„tinuall successioÌ„ and a neuer interrupted continuance of the same Religion there appeareth sufficiently a great prouidence and a singular assistance of Almighty God towards men 19. Furthermore that which we haue hitherto sayd of these sower signes might suffice but that the pertinacy and inconstancy of our Aduersaries is so very admirable and great For albeit in one place they acknowledge themselues to receiue the Nicen Creed wherein these fower signes of the Church are expresly conteined yet notwithstanding elswhere when they see themselues manifestly conuinced by these signes of perfidious dealing they do vtterly reiect theÌ„ For Beza in his booke of the true visible signes of true Catholike Church wherin notwithstanding he goeth about nothing els but to establish those his inuisible markes of the Church albeit he affirmeth that his followers doe acknowledge all those Creedes which haue beene alwayes approued by the common consent of the whole Church to wit that of the Apostles the Nicene that of S. Athanâ—sius the Constantinopolitane and the Calcedon yet for all this he impugneth these markes of the Church of which he knoweth that he and his are altogether destitute and especially the fourth which is deduced from the Apostolicall succession 20. He therefore obiecteth these signes that they are not proper vnto the Church quarto modo as Poâ—phyrius and other Logicians define proprium quarto modo because they doe not agree to the true Church only For vnity and succession may also be found amongst wicked men as appeareth by the Iewes and Mahomets But these are easily answered For these signes are not alledged as properties quarto modo as Beza thinketh but rather as it were accidents by the collection wherof Indiuidua are distinguished one from another as the same Porphyrius teacheth for those accidents whereby Indiuidua are distinguished may be found separated one from another in diuers substances but not all gathered togeather in one 21. Wherfore seeing that the Church is one singular and indiuisible we must not only alledge the properties thereof but also other signes as it were qualities and accidents wherby this true Church may be distinguished from all others For albeit some one or other of these signes may be found in some other things yet they cannot all fower togeather be found any where but in the true Church 22. Therefore any one of these signes considered by it selfe separateth the true Church