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
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
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
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
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
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