what the most holy and learned Doctors of Gods Church from tyme to tyme haue done And as out of this passage of S. Paul we shew you that the fayth of the Roman Church was pure in the Apostles tyme so we require of you as S. Augustine (f) L. de vnto Eccles c. 12. 13. did of the Donatists to shew vs out of Scripture that after 600. yeares she was to fall from the true fayth as you pretend her to haue done Let them sayth S. Augustine reade vs this in the Scripture and we yeild but if they reade not this in the Scripture but seeke to persuade it by their contentions wrangling I belieue those things which are read in the holy Scriptures but I belieue not those which are affirmed by vaine heretikes And in requiring this at your hands we require no other prose for the truth of your Protestant Church fayth but what we are able to shew for ours for that the Roman Church cannot erre in sayth I haue already proued (g) Hoc cap. sect 1. 2. out of Scriptures and Fathers which therfore conuince her to be the true Catholike Church in which the spirit of truth dwelleth for euer (h) Ioan. 14.16 And that the Catholike Church the Roman Church are termes conuertible denoting one and the same thing hath also bene proued (i) Aboue Chap. 1. sect 3. But because you seeme to thinke that out of this text of S. Paul it cannot be proued that the fayth which S. Peter deliuered to the Romans is hereditary to the Church of Rome or that the Catholike fayth and the Romen fayth are all one it will not be amisse to let you heare what the ancient Fathers the best interpreters of Scripture haue belieued in this point That holy and renowned Martyr S. Cyprian (k) L. 1. ep 3. out of this text proueth that the Roman Church cannot fall from that fayth which she once receaued They to wit the Nouatian heretikes hauing set vp a false Bishop presume to carry letters from Schismatikes and heretikes to the chayre of Peter and the principall Church from whence Sacerdotall vnity is deriued not considering that the Romans are they whose fayth was praysed by the mouth of the Apostle and to whom vnfaithfulnes can haue no accesse If vnfaithfulnes can haue no accesse to the RomaÌ„ Church it followeth that she retaineth still the same fayth which was commended by S. Paul and that whosoeuer belieueth at this day as she belieues is free from all error in fayth The same is confirmed by an other testimony of the same Father who writing to Cornelius Pope and diuers of the Romans suffering banishment in the persecution of Decius and praysing their constancy and fayth sayth (l) Ep. 57. It was fore-seene in spirit and prophetically foretold by the Apostle My dearest brethren whiles you are of one hart and one voyce it is the confession of all the Roman Church that fayth hath shined in you which the Apostle praysed He did euen then foresee in spirit this prayse of your vertue and strength of your constancy and by prediction of future things gaue testimony of your desertes and commâ—nding the parents incouraged their Children With S. Cyprian accordeth S. Hierome When sayth he to Demetrias (m) Ep. 8. thou wast litle and the Bishop Anastasius of happy and holy memory gouerned the Roman Church a cruell tempest of heretikes risen out of the Easterne parts attempted to pollute and corrupt the sincerity of that fayth which had bene commended by the mouth of the Apostle but this personage Pope Anastasius rich in a most plentifull pouerty and in an Apostolicall care brake the pestilent head and stopped the hissing mouth of that Hydra And because I feare yea haue heard say that the buds of this most renemous plant do still liuâ— and spring vp in some I thought it my duety to admonish thee in a deuout zeale of Charity that thou keepe fast the fayth of S. Innocentius his sonne and successor in the Apostolicall chayre And writing to Theophilus Patriarke of Alexandria (n) Ep. 68. Know that we haue nothing in greater recommendation then to conserue the statutes of Christ and not to transgresse the bounds of our Fathers and alwayes to haue in mynde the Roman fayth praysed by the mouth of the Apostle wherof the Church of Alexandria glories to partake And impugning Ruffinus his errors as being contrary to the Catholike fayth (o) Lib. 1. Apol aduers Ruffin Know thou that the Roman fayth commended by the Apostle receaues not such delusions though an Angell should denounce otherwise then it hath hene once preached it cannot be altered being fensed by Pauls authority If therfore S. Hierome be to be credited the Roman fayth in his tyme was conserued pure as it was preached and cannot be altered as you pretend it to haue bene since that tyme. And therfore as it were speaking to you (p) Ep. 6. ad Pammach Ocean he further sayth Who-euer thou art that auouchest new sects I pray thee haue respect to the Roman eares spare the fayth which was commended by the voyce of the Apostle And to Paula and Eustochium (q) Proem lib Comment in ep ad Galat. Will you know how the Apostle hath noted euery prouince with their proprieties the fayth of the people of Rome is praysed where is so great concourse to Churches and to Martyrs sepulchers c. Not that the Romans haue any other fayth then the rest of the christian Churches but that in them there is more deuotion and simplicity of fayth To which place of S. Hierome the Angelicall Doctor S. Thomas alluding sayth (r) In vers 8. cap. 1. ad Rom. The Romans are commended for their fayth because they receaued it easily and perseuered in it constantly from whence it is that to this day are shewed very many signes of their fayth in the visitation of holy places as S. Hierome sayth vpon the Epistle to the Galathians And a litle after The Apostle reioyceth and giueth thankes to God for their fayth not only for their sake but for the profit that followed therof because they being Lords of nations other countreys were moued to belieue by their example for as the Glosse sayth The inferior doth readily what he sees done by his Superior which last words are also of S. Ambrose And S. Augustine speaking of Pelagius the Arch-heretike (s) L. 2. de peccat orig cont Pelag. c. 8. sayth He deceaued the Palestine Councell and therfore seemeth to haue bene absolued there But he was not able to deceaue the Roman Church though be endeauored to do is because the most blessed Pope Zozimus called to minde what opinion Innocentius his predecessor worthy to be imitated had of his proceeding and be considered likewise what iudgment the fayth of the Romans worthy of prayse in our Lord did make of him for he perceaued them with vnited endeauors to
confirmed by the B. of Rome (b) Ibid. l. 3. c. 5.8 30. that all former Councells haue required their doctrines to be confirmed and authorized by him Why do you then produce him as a witnesse for the contrary Gerson and Canus are both falsified by you for Gerson in the place you cite hath no such doctrine but the contrary which els where he expresseth (c) To. 1. in Consider de paâ—â— Consid 1. saying Constat quod in materijs fidei terminandis error non cadit in Concilio generali c. It is manifest that in deciding controuersies of fayth a generall Councell cannot erre And the Doctors yeild the reason because of the speciall assistence of the holy Ghost and of Christ gouerning the Church and not permitting it to erre in those things which it cannot attaine by humane industry Canus sayth that generall Councells lawfully gathered may erre in fayth as the second of Ephesus did This is his second conclusion which you lay hold of concealing that in his third conclusion which he presently addeth he sayth That a generall Councell confirmed by the Pope cannot erre and condemneth your doctrine as absolutely hereticall Is it not then extreme perfidiousnesse to Father on him the contrary and to make Catholike Doctors Patrons of your Errors But to declare what is necessary that a generall Councell may not erre you adde (d) Pag. â—66 fin 367. The difference betweene the Roman Church and the Church of the Protestants is no more but this that the Romanists say that all generall Councells may erre except they be confirmed and authorized by the Pope but Protestants say that all generall Councells may erre except they be directed by the spirit of Gods word This indeed you say and yet leaue the question vnansweared for we likewise say that euery Councell which is not directed by the spirit of Gods word may erre The question is how it may be knowne when a Councell defineth according to Gods word and when not for Gods word may be misinterpreted Wherof Tertullian speaking truly said (e) L. de praescrip An adulterate glosse doth as much outrage to the truth as a false pen. And S. Hilary (f) L. 2 de Triâ— init There haue bene many who haue interpreted the heauenly words otherwayâ—â— then the truth did require according to the sense of their own will not for the establishing of truth for heresy is not in the writing but in the vnderstanding the fault is not in the word but in the sense And doth not S. Hierome likewise say (g) In Ep. ad Gal. c. 1. The Ghospell is not in the words but in the sense And doth not S. Augustine cry out (i) In Ioan. tract 13. Heresies and peruerse doctrine which entangle soules cast them headlong into hell haue their birth nowhere but from good Scriptures ill vndeestood And againe (k) De Gen. ad lit l. 7. c. 9. Heretikes were not heretikes but that misunderstanding the Scripture they defend obstinatly their owne false opinions against the truth therof And in another place (l) Ep. 2â—â— All heretikes which receaue the Scriptures thinke they follow them when they follow their owne Errors Of the same subiect Lyrinensis discourseth largely and learnedly (m) Chap. 1â— 30.37 shewing that the Diuel alleaged Scriptures against Christ that all Heretikes alleage them against the Church in defence of their errors which made S. Hierome say (n) In Ep. ad Gal. c. 1. that there is great daÌ„ger in speaking in the Church for feare lest by a wrong interpretation the Ghospell of Christ be made the Ghospell of man or which is worse the Ghospell of the Diuell And speaking of the Luciferians (o) Aduers Lucifer versus fin who boasted of the Scriptures as Protestants doe Let them not statter themselues to much because they seeme to haue Scripture for what they affirme for euen the Diuell hath alleaged Scriptures which consist not in reading but in vnderstanding Wherfore it is not sufficient to alleage Scriptures We alleage them and you alleage them but we disagree concerning the true sense and meaning of them from whom shall we learne it If Luther may as your fore-man speake for you all you and none but you and that by your priuate spirit must deliuer the true sense of them We sayth Luther (p) L. de serâ—â— arbit receaue nothing but the Scriptures and them so also that we our selues only haue certaine authority to expound them As we vnderstand them so was the meaning of the Holy Ghost what others bring be they neuer so great neuer so many preceedeth from the spirit of Sathan and from a mad and alimated mind So Luther And as he challenged to himselfe this priuiledge of deliuering the true sense of Scripture so his disciples haue challenged the same to themselues This spirit it is which hath hatched so many viperous sects no lesse disagreeing among themselues then all of them straying from the truth And yet you all boast of Scripture and all proclaime that you follow the word of God And no maruaile for the Diuell sayth Lyrinensis (q) Cap. 37 3â— knoweth right well that when wicked errors are to be broached the readiest way to deceaue is to alleage stifly the authority of diuine Scripture What then shall Catholike men Children of our Mother the Church do Let them interpret the diuine Canon according to the tradition of the vniuersall Church The truth of Scripture sayth S. Augustine (r) Cont. Crescon l. 1. c. 33. is held by vs when we do that which pleaseth the vniuersall Church whom the authority of the same Scriptures recommendeth And againe (s) Ibid. c. 31. Whosoeuer feareth to be deceaued through the obscurity of this question let him consult with that Church which the holy Scripture hath designed without any ambiguity This Church it is of which God pronounced by the mouth of Isay (t) Isa 54.17 Thou shalt iudge euery tongue that resisteth thee in iudgment Of this Christ hath promised (u) Math. 16.18 that the gates of hell which are Errors shall not preuâ—ile against her Of this he hath said (x) Math. 18.17 that whosoeuer heares her not is to be held as a Heathen a Publican In this he hath placed (y) Ad Ephes 4.11 17. Apostles Prophets Euangelists Pastors and Doctors c. that we may not be litle Children wauering and carried away with euery blast of doctrine This Church these Pastors these Doctors all Christians must heare and imbrace their exposition of Scripture as the true meaning of the holy Ghost Christ himselfe hauing said (z) Luc. 10.6 that who heareth them heareth him and S. Iohn (a) â— Ioan. 4.6 by this marke distinguisheth Orthodoxe people from Heretikes that the Orthodoxe heare and obey the Pastors and Doctors of Gods Church which heretikes refuse to do We are sayth he of God he that knoweth God heareth vs He
Peter And againe those letters were not of Orthodoxe Bishops but of the Arians assembled in their false Councell at Antioch who with an hereticall pride stomaked at the Authority of the Bishop of Rome because as Sozomene there reporteth by the dignity and prerogatiue of his See he had restored to their Church Athanasius Patriarke of Alexandria Paul of Constantinople and other Catholike Bishops whom they had deposed and rebuked them sharply for their vniust proceedings against them But yet their writing was more tolerable then yours for though to magnify themselues they alleaged that the Doctors of Christian Religion came first from the East to Rome yet withall they acknowledged (m) Sozom. ibid. that the Roman Church obtayned the prize of honour from them all as hauing bene from the beginning the Metropolitan of Religion A truth which you here conceale and euery where deny But you tell vs (n) Pag. 29. 30. that Bellarmine groundeth the motherhood of the Roman Church on a false principle taken out of the counterfeit epistles of Anacletus which is that all the Apostles had their Episcopall ordination of Pastorship from Peter which principle is denyed by Azor and Suarez Heere you speake vntruly and contradict your selfe for as you confesse (o) Pag. 38. Bellarmine groundeth the monarchie of S. Peter vpon those words of our Sauiour Math. 16. Thou art Peter and vpon this Rock will I build my Church c. And on the same passage as also vpon those other words Iohn 21. feed my lambes feed my sheepe by which Christ made him Pastor of his whole flock not only Bellarmine but all Catholikes with the ancient Fathers ground their beleefe of the Monarchy of S. Peter and of the vniuersall authority and motherhood of the Roman Church Wherfore Bellarmine here alleaged by you out of those passages of Scripture supposeth the supremacy of the Roman Church as vndoubted matter of fayth and from thence inferreth probablie as a singular priuiledge of S. Peter that all the Apostles had theyr Episcopall ordination from him and proueth the same not only out of the epistle of Anacletus which you are pleased (p) Pag. 29. 34. to call counterfeit and bastardly grounding your selfe on the testimony of Cusanus in a prohibited worke and which you know he himselfe hath retracted but out of the expresse testimonies of S. Cyprian of Innocentius the first in his epistles to the two Councels of Carthage and Mileuis of Iulius the first and Leo the Great all which you imposterously conceale This deduction of Bellarmine though it follow probably yet not so necessarily that the authority of the Roman Church any way dependeth theron And therefore other learned Diuines and in particular Azor and Suarez who no lesse firmely beleeued the Roman Church to be the mother of all Churches then Bellarmine did are herein of a different opinion from him holding that the Apostles were not ordayned Bishops by Peter but immediatly by Christ himselfe which say you (q) Pag. 29. 31. they mantayne vpon the oracles of God out of direct Scriptures accompanied with the consent of S. Augustine and many other Diuines And because you would haue vs beleeue that in their opinion none of the Apostles were ordayned by Peter you set downe in a different letter these words as theirs (r) Pag. 30. mitio Mathias had his ordination to the Bishoprick which Iudas lost not by the hands of Peter but by lot immediatly from God and S. Paul his not by S. Peter but by a voyce from Heauen euen immediatly from Christ. But your dealing is insufferable for these words are not theirs but feigned by your selfe and falsly fathered on them And as the words are not theirs so nether is the Doctrine for when they say The Apostles were ordayned Bishops immediatly by Christ they speake not of Mathias and Paul but only of those twelue which Christ called and conuersed with in his life tyme as Suarez expressly declareth (s) De trip virt Theol. disp 10 sect 1. n. 7. prouing withall that both Mathias and Paul were not ordayned Bishops immediatly by Christ but by the Apostles s their imposition of hands which also for as much as concerneth S. Paul he confirmeth with the testimonies of S. Chrysostome and S. Leo. Againe whereas you say they mantayne that the Apostles were ordayned Bishops immediatly by Christ out of direct Scriptures accompanied with the consent of S. Augustine you cannot be excused from an vntruth for albeit Suarez in proofe of his opinion alleage the glosse vpon those words of the Apostle God placed in his Church first Apostles c. yet he neither vrgeth these words of S. Paul nor any other text of Scripture to that purpose nor any testimony of S. Augustine sauing one out of the booke of Questions of the old and new Testament which you ought not to regard because when it is alleaged against you you reiect it with contempt (t) Pag. 50. marg as hereticall contrary to S. Augustine but because you conceaue that here it makes for your purpose you will haue it to be S. Augustines So inconstant and contradictorious are you to your selfe And I must here also aduertise you of your absurd manner of arguing whiles you frame a syllogisme (u) Pag. 30. fin 31. assuming for your Maior proposition out of Bellarmine that all the other Apostles were ordayned Bishops by S. Peter and out of Suarez Azor for your Minor that all the other Apostles were not ordayned by S. Peter which being two contradictories as there is no man so senselesse that wil defend two opinions playnly contradictory so there is no man so foolish that will grant both the premises of this your syllogisme which yet he must do that will allow your argument to be good He that will defend Bellarmines opinion will deny your Minor and he that will hold with Azor and Suarez will deny your Maior and so your consequent in both the opinions is false for what els can a consequent be that is inferred out of two premises contradictory to themselues Moreouer you say (x) Pag. 34. fine 35. The nation of Brittayne by our owne accounts receaued the Ghospell Cardinall Baronius and Suarez acknowledging thus much out of most ancient records by the preaching of Ioseph of Arimathia in the 35. yeare of Christ two yeares before Peter did found the Church of Antioch where he was seated 7. yeares before he founded the Church of Rome that is to say in Brittany was planted a Church nine yeares before there was any Church in Rome and hereby so much her elder sister So you not without ignorance and falsehood for you set downe this acknowledgment in a different character as the words of Baronius and Suarez which yet are not theirs nor of any of the other authors whom you name but your owne fiction They indeed acknowledge that Ioseph of Arimathia came into Brittany but that his coming
failing in fayth and confirming his brethren was not personall but belonging to his office and descending with it to his Successors for Peter in his owne person was not to liue till the end of the world and therfore not by himselfe but by his Successors to confirme the faythfull vntill the end of the world The same truth is further proued out of an ancient Treatise intituled A dispute between the Church and the Synagogue written by a learned Author aboue 700. yeares since in which it is said (d) Cap. 19. art 4. Christ seemeth to haue defined that the fayth of the Roman Church shall neuer faile saying to Peter I haue prayed for thee that thy fayth faile not for he foresaw that Peter whose fayth he promised shold neuer faile was to be Bishop of the Roman Church and there to end his lyfe by Martyrdome And what I beseech you are we to thinke him to haue signified to vs but that that Church especially whose Bishop Peter the Head of all Churches after Christ was to be shold alwayes remaine in the confession of one true fayth To these I adde the testimony of Georgius Trapezuntius a learned Grecian who explicating the same words of Christ sayth (*) In illud Ioan. Si eum volo manere c. In them two great Mysteries are plainly expressed the first that only the fayth of Peter his Successors that is to say of the Roman Church shall not fayle The other that the fayth of the rest shall sometimes fayle Wherefore sayth Christ thou being once conuerted confirme thy brethren He said Once to shew that the Apostles being confirmed with the grace of the Holy Ghost none of them should erre but that their Successors should for whose confirmation Peter that is to say his Successors are commanded to be conuerted which hath byn effectually performed for the rest of the Churches of the world haue byn often confirmed by the Roman but She neuer by others Finally S. Bernard writing to Pope Innocentius and requiring him to condemne the heresies of Abailardus subscribeth to the same exposition saying (e) Ep. 190. It is fit that all dangers scandals arising in the kingdome of God and chiefly those that concerne fayth should be referred to your Apostleship for I thinke it iust that the ruines of fayth shold be repared there where fayth cannot fayle for that is the prerogatiue of your See for to what other was it euer said I haue prayed for thee Peter that thy fayth faile not and therfore what followeth is required from Peters Successor And thou being once conuerted confirme thy brethren It is tyme therfore most â—ouing Father that you show your zeale repressing the corruptors of â—ayth Out of these testimonies I inferre against you that whatsoeuer Bellarmine in his Controuersies holdeth to the contrary (f) L. 4. de Pont. c. 3. these words of Christ I haue prayed for thee Peter c. containe no priuiledge of Peter peculiar to his person but a publike prerogatiue belonging to his office and descending to his Successors as Bellarmine in a later worke (g) Apol. c. 14. §. Neque solum expresly declareth And therfore though out of them it cannot be proued but that his Successors in their priuate Doctrine or writing may erre and fall into heresy yet it followeth that they neuer shall nor can erre ex cathedra that is iudicially in their Councels Consistories publike decrees or definitions of fayth made for the whole Church for S. Augustine (h) Epist 16â— truly sayth The heauenly Mayster in the chayre of Vnity hath placed the Doctrine of verity and secured his people that for euill Prelates they forsake not the chayre of holsome Doctrine in which chayre euen they that are ill men are inforced to speake good things There is then in the Church a chayre of holsome Doctrine which is not the chaire in which Christ now sitteth in Heauen for in that there sit no ill men nor any other but himselfe Nor is this Chayre the chayre of euery Bishop for euery Bishop is not inforced to speake truth many haue bene heretikes and inuentors of heresies Wherfore S. Augustine himselfe declareth this chayre of Vnity to be that in which sitteth one Pastor in whom all Pastors of the earth are one I find sayth he (i) L. de Pastor c. 13. all good Pastors in one for surely good Pastors are not wanting but they are in one They that are diuided are many here one is praysed because vnity is commended This one chayre is none els but that of S. Peter There is one chayre sayth S. Cyprian (k) L. 1. ep 8. founded vpon the Rock by the voyce of our Lord. and againe (l) Lib. de Vnit Eccles Christ to manifest vnity constituted one chayre and ordained the originall of this vnity beginning from one giuing the primacy to Peter that so one Church of Christ and one chayre might be manifested c. He that keeps not this vnity doth he thinke himselfe to hold the fayth In the Episcopall chayre sayth Optatus (m) L. 2. contra Parmen was set Peter the Head of all the Apostles to the end that in this only chayre vnity might be preserued to all From this priuiledge obtayned by Christ for S. Peter his chayre it proceedeth that the ancient Fathers haue not doubted to belieue and teach the infallibility of the Roman Church in matters of fayth as also from other grounds of Scripture to be declared hereafter S. Cyprian speaking against the Nouatians sayth (n) L. 1. Ep. 3. They presumed to carry letters from Schismatikes and heretikes to the chayre of Peter and the principall Church from whence Sacerdotall vnity is deriued not considering that the Romans are they whose fayth was praysed by the mouth of the Apostle and to whom misbeliefe can haue no accesse S. Basil writeth to Damasus Pope (o) Epist. 69. per Sabinum Diac. Surely that which is giuen by our Lord to your Holynesse is worthy of that most excellent voyce which proclamed you Blessed to wit that you may discerne betweene what is counterfeit and what is lawfull and pure and that you may without any diminution preach the fayth of our ancestors S. Ambrose writeth to Siricius Pope (p) L. 10. ep 31. Whom your Holinesse hath condemned know that we also hold them condemned according to your iudgment S. Hierome sayth to Ruffinus (q) L. 1. Apol aduers Ruffin Know thou that the Roman fayth commended by the voyce of the Apostle admitteth no such delusions and that being fensed by S. Pauls authority it cannot be altered though an Angell should teach otherwise S. Augustine writing against the Pelagians and hauing professed that the Bishop of Rome hath from the holy Scriptures authority to declare the true fayth and condemne heresies addeth (r) Epist 157. The Catholike fayth expressed in these words of the Apostolike See is so ancient so grounded so certaine
that is not of God heareth vs not In this we know the spirit of truth and the spirit of Error And if at all times the Pastors of Gods Church are to be heard then surely most of all when they are assembled in a generall Councell Christ professing himselfe to be then in the middest of them (b) Math. 18.20 By their authority the sayth is maintained and heresy condemned When Firmilianus and Cyprian with many other Bishops defended the Error of Rebaptization by testimonies of Scripture but as Lyrinensis noteth (c) Cap. 10. glossed after a new and naughty fashion by what authority was that error condemned but by the custome and tradition of the Church the prohibition of Pope Stephen chiefly cooperating therto for as S. Augustine truly sayth (d) L. 5. de Bapt. c. 23. the Apostles had deliuered nothing in writing concerning that point And when the Arians in the Councell of Nice alleaged and misinterpreted Scriptures in proofe of their heresy by what meanes were they confuted and condemned but by the tradition of the Church deliuered by the Venerable Bishops assembled in that Councell (e) Seâ— aboue Chap. 16. chiefly by the authority of the B. of Rome by whom that Councell was called and confirmed (f) Ibid. and without whose confirmation no Canon of any Councell can be of force (g) Sâ—e aboue Chap. 17. seâ—t 6. And from hence it hath proceeded that as all the generall Councells which the B. of Rome hath confirmed are held by the whole Church to be of infallible authority no one Father or Doctor euer doubting therof so contrarily the Councell of Ariminum the second of Ephesus and all others which he hath reproued haue bene euer reputed spurious assemblies and of no authority And with great reason for his authority in defining controuersies of fayth Christ himselfe declared to be infallible (h) See aboue Chap. â—â— sect 1. 2. when he prayed for him that his fayth might not faile commanded him to confirme his brethren and likewise when he promised that heresies which are the gates of hell shall not prouaile against the Church built vpon him I conclude therfore that you mistake the state of the question We agree with you that a Councell which is not directed by the spirit of Gods word may erre but the difference betweene vs is who is to be the Iudge whether a Councell proceed according to the direction of Gods word or no. Luther and you his disciples casting of the yoke of obedience to your lawfull Pastors and refusing to heare them will haue no other Iudges but your selues to the end that if a generall Councell condemne your doctrine as that of Trent hath done you may reiect it vpon pretence that it hath not bene directed by the spirit of Gods word which is an excuse common to all Heretikes for what heretike will not and may not with as faire colour as you pleade that the Councells which condemned him were not directed by the shirit of Gods word Vpon this pretence the Arians that of Ephesus the Eutychians that of Chalcedon the Monothelites the sixth Councell the Image-breakers the seauenth Vpon the same pretence you reiect the Councell of Trent and make profession to reiect all Councells whatsoeuer that shall not allow you to be the only Iudges of the sense of Gods word and grant vnto euery one of you that infallible authority to expound it which you deny to a whole generall Councell When Councells haue defined sayth Luther (i) Art 11â— then will we be Iudges whether they be to be accepted or not And the same is the doctrine of Caluin (k) L. 4. instit c. 9. tot We contrarily insisting in the steps of all Orthodoxe antiquity whose testimonies are plentifully alleaged by Coccius (l) To. 1. l. 7. art 21. acknowledge that the Pastors which are the representatiue body of the Church assembled together with the B. of Rome as their Head is an infallible Iudge of the true sense of Gods word and that what they define in matters of fayth is of vnâ—oâ—â—â—â—â—d authority to be reuerenced as the Ghospells of Christ for so antiquity reuerenced the generall Councels which haue beene held before their time (m) See Coce 〈…〉 and so we reuerence the rest that haue beene held since their time all of them being assembled and confirmed by the same authority of the See Apostolike and directed by the same Spirit of truth that the first Councells were And who seeth not that you denying this authority take away all the vse of Councells in the Church making controue sies of sayth indeterminable and arguing Christ of lack of wisdome and prouidence in not leauing any certaine meanes to end dissentions and preserue Vnity in his Church SECT III. Whecher Protestants hold the Church of Christ to be inuisible YOur fourth Thesis is (n) Pag. 167.368.369.370 Protestants hold not any greater inuisibility or rather obscurity of the Church Catholike then that which the Romanists are forced to confesse This Thesis is manifestly false for you haue heard your grand Maister Caluin other your brethren (o) Here aboue sect 1. confessing that before Luthers time the Church was wholly destroyed euen as mans life is when his throat is cut that it is ridiculous to thinke there were any true belieuers when Luther began that not a part but the whole body of the Church was fallen away by Apostacy And you cannot be ignorant that other ProtestaÌ„ts haue testified (p) Brereley Prot. Apol. tract 2. c. 2. sect 11. sub dict 3. that she was not only obscured as in the time of the Arians but inuisible and could not be shewed Iuell (q) Ibid. that the truth was vnknowne at that time and vnheard of Perkins (r) Ibid. that aâ— vniuersall Apostacy ouerspread the whole face of the earth and that your Church was not then Visible to the world Milius (s) Ibid. that if there had bene any right belieuers before Luther there had bene no need of a Lutheran reformation Francus (t) Brerel Ibid. tract 2. c. 1. sect 4. that for 1400. yeares the Church of Christ was no where externall and visible Napper (u) Ibid. that for 1260. yeares Gods true Church was most certainly latent and inuisible These are the confessions of your brethren conuincing you to speake vntruly when you say Protestants hold not any greater inuisibility or rather obscurity of the Church Catholike then that which the Romanists are forced to confesse for our Tenets which we haue learned from the holy Scripture are that the Church of Christ is a magnificent throne as resplendent as the sunne (x) Psal 88.38 A lofty City placed vpon a mountaine (y) Math. 5.14 which sayth S. Augustine (z) Cont. Parm. l. 3. c. 5. cannot be hid but shal be knowne to all the coastes of the earth To a mountaine prepared in the top of mountaines eleuated
Elect of God as the testimonies of your owne Iesuites the iudgment of S. Augustine and S. Chrysostome do confirme This then is your argument Suarez Tolet and Bellarmine for those are the Iesuites you name S. Chrysostome S. Augustine by sheep in the words of Christ obiected vnderstand only the sanctified Elect of God Ergo the Church consisteth only of predestinat An absurd consequence and falsly fathered on these authors who teach that the name of sheep in holy writ is taken sometimes for the elect and sometymes for the reprobate In this text of S. Iohn which you obiect it is taken for the elect for Christ speakes of those sheep to whom he will giue euerlasting life and which therfore no man shall pluck out of his (a) Ioan. 10.28 hand as Suarez rightly (b) L. 3. de auxil grat c. 16. â—â— 18 obserueth but other sheep there are which the infernall wolfe shall deuour such was Iudas and such are all reprobate Christians And if it were true that by sheep in Scripture were vnderstood the elect only yet your consequence is false and the Doctrine contained in it hereticall and such it is held to be by those very authors which you alleage to patronize it Suarez sheweth (*) De tripl virt Theol. part 1. disp 9. 〈◊〉 6. seqq that the Church is a fold contayning both sheep and kids that is both predestinate and reprobate as Christ himselfe hath (c) Math. 25.33 declared And treating there of the sense of this very place of S. Iohn he prooueth that some wolues are in the Church and some sheep out of the Church this I say he proueth out of the words of S. Augustine whom you alleage for the contrary saying (d) Tract 45. in Ioan. According to prescience and predestination how many sheep are without and how many wolues within how many liue wantonly now that will become Christians how many blaspheme Christ who shall belieue in Christ c. And how many prayse God within who will blaspheme him are chast and will become wantons stand now and will fall And he concludeth that these later notwithstanding they be actually in the Church are reprobat and the former though they be actually out of the Church are predestinate All this and much more to the same effect is alleaged by Bellarmine (e) L. 3. de Eocles c. 7. 9. out of Scriptures and Fathers And the same is deliuered by Tolet in that very place which you cite for the (f) Ad c. 10. Ioan. Aunotat 16. contrary for he sayth that as some who did not as yet belieue were sheep and elect so contrarily some that did actually belieue and were sheep were notwithstanding reprobats as Iudas And lastly S. Chrysostome is so far from holding with you that the Church containes only the sanctified Elect of God that he writeth (g) In Psal 39. thus The whole Church consisteth not of perfect men but hath also those that giue themselues to idlenesse and slouth that lead easy and dissolute liues and willingly serue their pleasures And that in the net of the Apostles which is the Church are contayned good and bad (h) Hom. 45. in cap. 12. Math. fishes Which Doctrine he like wise deliuereth in other places of his workes I conclude therfore that you haue wronged Suarez Tolet Bellarmine S. Augustine and Chrysostome fathering your false Doctrine on them But you proceed (i) Pag. 12. saying A third Scripture we find Rom. 1.9 where the Apostle sayth He that hath not the spirit of Christ the same is not his which sheweth that none is truly a Christian but as he is regenerated by the spirit of Christ. But we find this Scripture to make nothing at all for you for you for who euer is regenerated in the Sacrament of Baptisme receiueth some gifts of the holy Ghost which is the Spirit of Christ And as he is truly a man that is borne of Adam by naturall propagation so is he truly a Christian that is borne of Christ in Baptisme by spirituall regeneration for as therby he receaueth fayth so he is inrolled in the number of Christians and made a member of the mysticall body of Christ which is his Church True it is that all members of the Church are not alike those that with fayth haue sanctifiing grace which is the life of our soules are liuing members they that haue fayth without grace are according to diuers opinions tearmed diuersly some say they are dead members some that because they are dead they are not members properly but improperly or equiuocally and therfore rather to be called partes of the Church then members Others say that they are neither members nor partes but as superfluous or corrupt humors in the body of man These opinions though they differ in words yet they agree in this that fayth being the essentiall forme of the Church all the faythfull be they Saints or sinners predestinat or reprobat are contained in the precincts therof euen as all whether members parts or humors of man are contained in the body of man And as for this different manner of speach Turrecremata Canus and others cited by them and here alleaged by you out of Bellarmine for out of him you tooke them call sinners partes of the Church and not members but only equiuocally because as Suarez rightly (*) De trip virtute Theol. p. 1. d. 9. n. 12. obserueth by members they vnderstand only such partes as liue wheras the name of partes may also agree to those that liue not Wherfore they differ only in the names vnderstanding by partes the very same that the holy Councell of Trent and other Diuines do by members And doubtlesse this manner of speach vsed by the Councell is more proper because sinners hauing fayth hope are not voyd of all motion of spirituall life for as fayth is the beginning of iustification so it vniteth the belieuer in some sort vnto Christ Nor doth Costerus whom here you obiect differ from this opinion for that he denyes not sinners to be dead partes or members of the Church he declareth (k) Enchir iâ— contro 6.2 prope fin when speaking of the Bishops of Sardis and Laodicea that were reprehended the one that he was dead in Spirit the other that he was nether cold nor boat but luke-warme wretched miserable poore blind and naked he affirmeth that notwithstanding this they were both still acknowledged to be Bishops and heads of their Churches And a litle after where he sayth (l) Solut. ad obiect Haerâ—t that sinners are in the Church as humors in the body he sayth withall that they are as wythered bowes on the tree Wherfore vnlesse you will haue the Head to be no member of the body and the wythered bowes no partes of the tree you must consesse that your obiecting of Costerus to proue that sinners and reprobates are no partes of the Church is a grand Imposture And
words which you obiect to wit that Christ after his resurrection gaue equall power to all the Apostles saying As my Father sent me so I send you receaue yee the holy Ghost c. For by these words he gaue to them all equall authority to preach throughout the world to reueale matters of fayth assurance of infallibility to make canonicall Scriptures to institute the first mission of Pastors to remit sinnes to giue the holy Ghost and the like In this sense he sayth The Apostles were the same that Peter endowed with like fellowship of honor and power to wit in the exercise of these Apostolicall functions ouer the faythfull to whom he sent them But S. Cyprian sayth not that Christ made all the Apostles equall among themselues exempting them from the iurisdiction of S. Peter in the manner of exercising this power Nor is it true for he gaue it theÌ„ with subordination to him as to their Superior Peter sayth S. Leo (d) Serm. â— in Aâ—niuers suae Assumpt is preferred before all the Apostles if Christ would haue them to haue any thing common with him he gaue it them not but by him And this is declared and the reason therof yelded by Optatus S. Hierome and by S. Cyprian himselfe in that very place which you obiect for the contrary In the Episcopall chayre sayth Optatus (e) L. â— cont Parmâ—n was set the Head of all the Apostles Peter from whence he was also called Cephas to the end that in this only chayre Vnity might be preserued in all and that the other Apostles might not challenge to themselues ech one a seuerall chayre but that he might be a Schismatike and a sinner that against this only Chayre should erect another The Church sayth S. Hierome (f) L. 1. aduers louin c. 14. is built vpon Peter though els where it be also built vpon the rest yet among the twelue one is chosen to the end that a Head being made occasion of Schisme might be taken away And S. Cyprian (g) L. de vnit Eccles Christ to manifest vnity constituted one chayre and ordayned the originall of Vnity beginning from one giuing the primacy to Peter that so one Church of Christ and one chayre might be manifested And then declaring you that haue forsaken this originall of Vnity S. Peters Chayre on which the Church is built to haue lost the fayth and to be out of the Church he addoth He that keepeth not this vnity of the Church doth he belieue himselfe to hold the fayth he that resisteth the Church he that forsaketh the chaire of Peter on which the Church is built doth he thinke himselfe to be in the Church So S. Cyprian equalling you with the Nouatians for your disclayming from the Church of Peter CHAP. XII The authority of the Roman Church in her definitions of fayth proued to be infallible HAVING in vayne shot your darts at S. Peter to dethrone him from the height of Authority in which Christ hath placed him you come now to try their force against the Bishop of Rome his Successor whose authority in his definitions of fayth you hold to be fallible SECT I. Our first Argument THat the authority of the Bishop of Rome in his definitions of fayth is infallible we proue out of the words of Christ spoken to S. Peter (h) Luc. 12.32 I haue prayed for thee Peter that thy fayth faile not and thou being once conuerted confirme thy Brethren There is no man so voyd of vnderstanding sayth Leo the 9. speaking (i) Ep. ad Michael Impâ—r of this prayer that can thinke Christs prayer whose will is his power to haue bene inefficacious which the Apostle allso teacheth saying (k) Heb. 5.7 he was heard for his reuerence And for this prayer in particular Christ himselfe signifieth so much saying I haue prayed for thee for what would his prayer haue auayled Peter if he had not obtayned for him what he asked Or how cold his brethren haue any assurance of their confirmation in fayth from Peter if Peter could haue error proposing vnto them falshood for truth Againe that Christ in these words prayed not in mediatly for the whole Church nor for all the Apostles but for Peter alone appeareth in this that he expressed one singular person saying Simon Sâ—mon for in the Greeke it is twice repeated and added the pronounce of the second person I haue prayed for thee that thy fayth fayle not and thou being once conuerted confirme thy brethren That Christ prayed not for the other Apostles you grant (l) Pag. 53. and take this for a ground to proue that he prayed for Peter only and not for Clement Vrban or any other of his Successors in the Roman See But your argument proueth nothing for Christ had formerly obtayned the personall perseuerance of Peter and the rest when he said (m) Ioan. 17.9 seqq for them I do pray c. Holy Father keep them in my name c. I pray not that thou take them out of the world but that thou preserue them from euill And therfore this prayer for Peters not fayling in fayth was not made for him in the person of a priuat man and without relation to his office of Supreme Pastor but as for a publike person that is as for the Head of the Apostles and Gouernor of the whole Church and consequently for his See and all his Successors in the same See for as that supreme dignity of Head Gouernor of the vniuersall Church was not to dye with Peter but to descend by him to his Successors so the effect of this prayer of Christ being a prerogatiue obtayned for Peter by reason of his office was to descend to Clement to Vrban and to whosoeuer hath hitherto or shall hereafter succeed him in the same office euen as whatsoeuer prerogatiue is granted to a Vice-Roy as Vice-Roy and as belonging to his office is consequently granted to all his Successors in the same office But you obiect (n) Pag. 54. that this priuiledge cannot agree to Peters Successors because Salas the Iesuit teacheth that a personall and singular priuiledge is that which is granted to an indiuiduall person with expression of his name and therfore doth not extend to any other but dyeth with the person to whom it is granted You vnderstand not Salas for he calleth a personall priuiledge that which is granted to an indiuiduall person as he is a piuat person only for his owne particular good not by reason of any publike office for the good and benefit of the community for if it be granted to him as to a publike person by reason of his office as this was to S. Peter as to the Head of the Church and for the common good of the Church though his name be neuer so much expressed in it it is not a personall but a common (o) See Bonacina Compend v. Priuileg or as Suarez (p) L. 7. de
Successor and so much the holy Councels haue declared He that hath the See of Rome sayth the Councell of Nice (b) Can. 39. ex Graecis Arab. is Head and Prince of all Patriarkes for as Peter was so he is the chiefe to whom power is giuen ouer all Christian Princes and all their people as one that is the Vicar of Christour Lord ouer all people and ouer the whole Christian Church And the generall Councell of Lions (c) In Sâ—xt Decret Cap. Vbi periculum calleth the Pope the Vicar of Iesus Christ the Successor of Peter the Gouernor of the Vniuersall Church the guyde of our Lords slock And in the same sense S. Bernard (d) L. 2. de Confid said Peter walking vpon the water like our Lord shewed himselfe to be the only Vicar of Christ that was to gouerne not one nation but all for many waters are many people By this you see that when we call the Pope The Vicar of Christ we take the name of Vicar antonomastice for him that beareth the person and holdeth the place of Christ as vniuersall Pastor and Gouernor of the whole Church In which sense neither Tertullian attributed that name to S. Paul as Genebrard obserueth in that very place in which you cite him for the contrary (e) Chrou l. 3. pag. 479. â—80 nor doth it in that sense agree to any other Bishop but only to S. Peter and his Successors in the See of Rome which Genebrard also testifieth against you in these words Christ hath no Successors because he still liueth but he hath Vicars and Ministers on earth among which Peter and the Bishops of Rome his Successors haue the Soueraignty as all antiquity without exception hath belieued and therfore with great reason we reckon their Succession which is to continue till the worlds end as one of the markes that hold vs in the lap of the Catholike Church S. Ignatius and Eusebius Pope you likewise abuse for although Deacons be in their degree Ministers and Vicars of Christ yet S. Ignatius sayth it not but only commandeth the Trallians to whom he writeth to reuerence them as our Lord Iesus Christ and as guardians of that place and so much his owne words set downe by you (f) Pag. 242. n. 15. in Greeke declare The testimony of Eusebius you falsify He sayth Caput Ecclesiae Christus est Christ is Head of the Church You corruptly translate There is one Head of the Church Christ to signify that there is no one Head thereof vnder Christ as his chiefe Lieutenant and Vicar on earth which is contrary to the Doctrine of Eusebius in the same Epistle both before and after the words which you obiect And to this you add an other corruption for where Eusebius sayth Priests are Vicars of Christ you in your English leaue out the word Priests for the good will you beare to that name and function Whose Vicar may he be thought to be that deales so imposterously But you obiect (h) Pag. 82. S. Paul to auoyd Schismes among the people will not haue them adhere to any one man no more to Cephas that is Peter then to Paul or Apollos wheras your Roman Cephas would haue taught S. Paul a contrary lesson saying that they who adhere vnto Cephas cannot be called Schismatikes as those who hold of Apollos because Cephas was the Rock whereupon the Church was built Answere That Cephas was the ministeriall Rock on which Christ built his Church is a truth asserted by Christ and by all the Orthodoxall writers that haue liued in the Church therfore with great reason they haue pronounced him that separates himselfe from the communion of the Bishop and Church of Rome to be a sinner a Schismatike an Heretike and not to be of Christ but of Antichrist Their words I need not repeate you haue heard them already (i) Chap. 1. sect 4. And tell vs now did those Fathers teach S. Paul a lesson contrary to our Doctrine So you say but misunderstand S. Paul for S. Augustine and S. Gregory expound him to speake these words against them that contemning Christ did not build their fayth vpon him but vpon men as vpon Heads not subordinate to him (k) L. 4. ep 38 or to vse S. Gregories words extra Christum out of Christ. Paul the Apostle sayth S. Augustine (l) Serm. 13. de verb. Dom. knowing himselfe to be chosen and Christ to be contemned said What is Christ diuided was Paul crucified for you or were you baptized in the name of Paul In like manner expound S. Anselme and S. Thomas (m) In eum loc saying that the Apostle speaketh against those that made many Christs and many Authors of grace What force then hath this Scripture against vs who hold S. Peter and his Successors to be Vicars of Christ and reuerence and obey them because they are his Vicars so farre we are from contemning him or setting vp another Head different from him as the false Apostles and some of the Corinthians seduced by them did for which the Apostle reprehendeth them You might with more truth haue proued out of these words with S. Chrysostome (n) In hunc locum that Paul acknowledged S. Peter to be his Superiour because he spake ascending by gradation that so he might place Peter aboue himselfe and next to Christ SECT III. Whether S. Paul reckoning the Ecclesiasticall Orders gaue the Pope any place among them IF S. Paul say you (o) Pag. 82. had bene of our sayth to belieue that the Pope of Rome as Successor of S. Peter is the visible Head of the Church whereas he alleageth the Ecclesiasticall orders twice first Apostles then Prophets after Doctors and againe Some Apostles and some Prophets and some Euangelists he should haue alleaged Peter among them and the vnion with the Bishop of Rome as a true note of the Church Syr you may be pleased to take for an answer the fearfull example which Doctor Sanders (p) Vifib Monarch l. 7. pag. 690. related of one Wright a Doctor of law and Archdeacon of Oxford who after the change of Religion in England being loath to loose his place falling one day in a Sermon on these words of S. Paul said Here you find not one word of the Pope Which when he had vttered being presently strucken with a vehement disease as it were suddainly become dumbe he was carried from the pulpit not to dinner as he had intended but to bed where the eight day after he ended his life I feare that this answer howbeit it is from God will not please you S. Damascen will giue you another For with him I desire to know of you who to flatter Secular Princes grant them the chiefest place of gouerment in the Church making them Heads therof where among the Ecclesiasticall Orders reckoned by S. Paul you with all your wisdome can sind any place for secular Princes or Magistrates or any mention