A TREATISE CONCERNING THE CHURCH. WHEREIN It is showed, by the Signs, Offices, and Properties thereof, that the Church of Rome (and consequently such particular Churches as live in her Communion) is the only true Church of CHRIST.  
WRITTEN In Latin, by the Reverend Father james Gordon Huntley of Scotland, Doctor of Divinity, of the Society of JESUS.  
And translated into English, by I. L. of the same Society.  
The third Part of the second Controversy▪  
Permissu Superiorum, M. DC. XIV.   

THE FIRST CHAPTER. Of the false and true Signs, or Marks of the Church in general.  
HAVING in the precedent controversies declared, that Christ and all that good is, can only be found in the true Church, and that out of it there is nothing but everlasting damnation: now it remaineth that we inquire which is that true Church; where it may be found, and how it is described and set forth in holy Scripture; for all the sects of heresies go about to challenge her unto themselves, yea even those who otherwise have a very bad conceit and opinion of her. For they see very well that out of her they can expect or hope for no salvation. But to the end we may not err in matter of so great moment, we will seek out the true Marks and Signs, whereby the true Church may be certainly known and discerned from every fail and counterfeit Church.  
2. Our Adversaries do commonly set down two signs or marks of the true Church, 
Calu. l. 4. Inst. c. 7. sect. 9 & 10.  to wit, the sincere preaching of the word of God, and the lawful administration of the Sacraments. 
Beza in sua confess c. 5. Artic. 7. Cent●riatores Luther. ●. Centur. l. 1. c. 4. & l. 2. cap.▪ 4.  B●za addeth a third sign to wit, the Ecclesiastical discipline practised agreeable to the word of God. The Lutherans annexed unto these a fourth sign, to wit, an Obedience towards ministers O● this fourth sign we will speak a little after, for it is reduced to the unity of the Church. But the three signs set down by the Caluinists are altogether foolish and frivolous, the which we prove thus.  
3. First by the very nature of a sign. For every sign of it own nature is a sensible thing, 
S. Aug. Tom. 3. l. 2 de doctrina Christiana cap. 1. & 3. Calu. l. 4. Inst. cap. 17. sect. 11.  as all teach, following therein S. Augustine; and our Adversaries confess this to be true when they treat of the Sacraments: Yea Calvin writeth, that this was always as it were a matter of faith in the Church. And so do all teach now who are of understanding. Truly non● will say, that which is only believed in the Sacrament, is a sign, but that which is seen. But these signs of the Church prescribed by our Adversaries can neither be seen nor perceived by any sense. Yea not even by our understanding, unless it be illuminated by faith. For by faith only are they perceived: because none can know which is the sincere preaching, lawful administration of the Sacraments or Ecclesiastical discipline prescribed by Christ, but by faith: wherefore they who say that these are the signs and marks of the Church do not indeed know what they say; even as if one should affirm, that in the Sacrament of baptism the ablution and the words are not signs, but the effect of baptism which is not seen, which every man seeth how absurd it is.  
4. The second reason. Every sign of anything must be more manifest and better known then the thing itself whose sign it is, because it is put for that end that it may be a sign or token whereby that other thing may be known, but these signs of the Church alleged by our Adversaries, are more obscure and uncertain than the Church itself. For the Church is at the least often times visible as they themselves confess, but these their signs be never visible but always invisible, for they can only be known by fait●, 〈◊〉 we have already declared, but that which is by faith believed is necessarily obscure, 
Heb. 11. v. 1.  because faith as witnesseth the Apostle, is the argument of things not appearing, & hence it is, that all sects do brag and boast that they have these signs, because indeed they cannot be clearly seen of any.  
5. The third reason, our Adversaries do ●lledge in va●ne these signs, for therefore do we inquire for signs and Marks of the Church that they which are ignorant of ●er, may thereby come to know her, for they who already know any thing do not need any signs, as for example, he who already knoweth very well this City needeth no marks or sign thereof whereby he may know it. But he standeth in need of signs who never saw this City. So in like manner they who are out of the Church and know her not, do most of all need some sign and marks whereby to know her, but these which our Adversaries assign, can be known by none but by those who are already within the Church and know her very well, having the true faith 〈…〉 thereof, but they cannot be understood by those who know not the true Church, to the end they may seek and find her, because they are only perceived and known by faith, they are therefore alleged in vain by our Adversaries.  
6. But neither can these signs be known of all those who are in the Church, but only of the more learned in the Church. For every one of the common people cannot discern which is the sincere preaching of the word of God, or the lawful administration of the Sacraments, and the Ecclesiastical discipline prescribed by the word of God, for it is necessary that he who knoweth all these things well, should also understand almost all the holy Scripture. Moreover there is as yet a very great controversy among ou● Adversaries themselves concerning these three signs, whiles that some of them do contend, & strive, that this is the sincere preaching of the word of God, others that some do say that this is the lawful administration of the Sacraments, others that some do say, this is the discipline prescribed by the word of God, others assign another quite different from this.  
7. But our Adversaries do in very truth confound the offices of the Church with the signs thereof. For to preach sincerely to administer the Sacraments lawfully, and to appoint the discipline of the Church rightly, 
Supra c. 1. huius con §. 9 & seq▪  are the offices of the Church, as we have declared before, and not the signs thereof: these signs therefore being rejected which our Adversaries do assign, it remaineth that we inquire out the true signs of the Church.  
8. But this is first to be presupposed as it were the ground of all that we are to speak of this matter. That even natural reason itself doth clearly demonstrate, that there is some true Church of God here upon earth. For this is one of those first principles of faith, 
〈◊〉 Hebr. ●. c.  which are as evidently proved by natural reason as that there is a God. Wherefore the Apostle placeth these two, amongst the fi●st grounds of our faith he that cou●ueth to God, saith he must believe that he is, & is a rewarder to them that seek him. But they which so seek after God, that they may be rewarded by him, are without all doubt in the true Church.  
9 Moreover natural reason itself doth evidently teach us, that it is an absurd thing to think that there is no way left by God, for men to obtain their eternal salvation, seeing that this is quite opposite to the providence of God, & to his infinite goodness: but there is no other way besides the Church as we have declared before; 
Cap ●2. huius controversiae.  but because there are so many & so divers opinions of men concerning this so necessary a way to salvation, there are also certain signs & marks thereof set down, that we may the better understand which is indeed the certain and most true way.  
10. Out of these which we have now said, followeth first, that that which we have insinuated before is most true, to wit, that it is more certain & evident that there is the holy Scripture, 
Supra c. 14 huius. controu. §. 5. in fine.  seeing that it is manifest by natural reason that there must needs be some Church of God here upon earth, the which is not so evident of the holy Scriptures.  
11. The second thing which ensueth is, that to these signs of the true Church these two conditions are altogether necessary. The first is, that they must be such as that they may not only be perceived by faith, and our understanding, but even by sense itself, for otherwise they cannot be true signs, as we have already proved. The other is, that they be known and manifest to all men, even unto infidels, seeing that otherwise they cannot help them, or convince and bring them to the true Church. 
Isai. 3.5. v. 8.  For the Church of Christ, as the Prophet testifieth, is a direct way, 
Bellarm. pertotum l. 4. de Eccles. m●litāte. Bozius in duobus volume. de signis Ecclesiae. Coc●ius Tom. 1. per totum, l. 8.  so that fools, that is to say Infidels, cannot err by it.  
12. Of these signs of the true Church Bellarmine, Coccius, and Thomas Bozius Eugubinus discourse at large, who hath gathered twenty four signs in all of the true Church, all which he manifestly proveth to agree to the Roman Church, out of these Authors more signs may be required.  
13. But we regarding our intended brevity, will only allege four, which are set down in the Nicene and Constantinopolitan Creed, that is to say, that this true Church is One, Holy, Catholic, and Apostolical. For these four signs are so certain that they cannot be rejected even by our Adversaries. First because they are expressly set down in holy Scripture, as we will show in the next Chapter. Moreover our Adversaries do profess that they admit and receive three Creeds to wit, the Apostles Creed, the Niceene, and that of S Athanasius. 
Rupell. Confess. Artic. ●. in fine.  But in that which we call the Nicen Creed, these four signs of the Church are expressly set down, whereof we will now speak more particularly.   

CHAP. II. That the true Church of Christ is One, Holy, Catholic and Apostolical.  
S. Augustine very well admonisheth us, 
S. August. Tom. 7. de unit. Eccles. cap. 3.  that when we dispute against heretics which do admit the holy Scriptures, we should ●roue the true Church of Christ & the signs thereof out of the said holy writ. For as the same holy Father noteth in another place, the Prophets had spoken more obscurely of Christ than they did of the Church, 
S. August. Tom. 8. con. 2. in Psal. 30. supper ●averba v. 12. qui vide●ant me foras fugerunt ● me.  because by their Prophetical spirit they did see that there would arise greater strife & deb●te about the Church than of Christ himself. We will therefore here prove these four signs of the Church. First out of the Scriptures, and secondly by natural reasons, seeing that these signs must be such as may convince those which do not admit the Scriptures, as we have declared in the precedent Chapter.  
2. The first sig●● of the true Church of Christ is Unity. For there is a threefold unity, 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 faith; wherefore it necessarily followeth, that there must be but one faith of all the members of the Church. One Lord and God, saith the Apostle, and one saith, and again, until we all meet in the unity of faith.  
3. The second Unity is of all the members among themselves: 
Ephes. 4. v. 5. Ephes. 4. v. ●3.  for as he who dissolveth the first unity is an heretic: so he, which violateth this is a schismatic, wherefore Christ saith in this all men shall know that you are my disciples, if you have love on to another. And the Apostle. That there might be no schism in the body but the members together might be careful one for another. 
joan. 13. v. 35.  Finally, God is not the God of dissension, but of peace: as also in all the Churches of the Saints I teach, 
1. Corinth. 1●. v. 25. II. Corinth. 14. v. 33.  saith the same Apostle.  
4. The third unity is betwixt the faithful people and their Pastors by obedience, the which whosoever dissolve are also to be accounted schismatics: of this the same Apostle writeth thus: 
Hebr. ult. v. 17.  Obey your Prelates & be subject to them, & this is that fourth mark of the Church assigned by the Lutherans, 
Cap. praece●ent. §. 2.  as we have said in the precedent Chapter the second §.  
5. This threefold unity is very sensible, the which may easily be perceived even by any Infidel. For the disagreement of doctrine concerning matters of faith may easily be heard, the distentions of the people among themselves or with their Pastors may manifestly be perceived.  
6. Finally even natural reason itself proveth this to be one of the most certain signs of the true Church. For God cannot teach contrary and oppofit doctrine, because he then should be a liar, 
Hebr. 6. ● 18.  which according to the Apostle is impossible. In like manner natural reason showeth that God, which is goodness itself cannot be the author of schisms, and dissensions, but of concord, peace and unity.  
7. The second sign is Holiness: the holy Scripture is full of testimonies and authorities whereby this sign is most evidently proved and declared. For S. Paul in the beginning of almost all his Epistles calleth the Churches unto whom he writeth, Holy, as is to be seen in the beginning of the Epistles to the Romans, to the Corinthians, to the Ephesians, to the Philippians, and to the Colossians, 
2. Petr. ●0. v. 9  and S. Peter called the the true Church, an holy Nation. So also Christ himself saith. For than I do sanctify myself, 
joan. 17. v. 1●.  that they also may be sanctified in truth▪ Lastly that sentence is often repeated in the holy Scripture the which S. Peter citeth also out of the old testament, 
1. Petr. 1. v. 16.  be ye holy, because I am holy.  
8. The sign also is visible unto all, first because this sanctity is to be seen by good works, 
Matt. 5. v. 16.  that they may see, saith Christ, your good works, and may glorify your Father which is in heaven. Secondly this sanctity may be seen by their pious and holy doctrine. 
Ad Titum ●, v. 1. & 8.  For it is necessary that the true doctrine of God, be holy, sound and irreprehensible. Thirdly, this sanctity is seen by the miracles, whereby God himself t●stifieth and confirmeth the sanctity of his Church. 
Marc. ult. ●. .7.  And them that believe, saith Christ, these signs shall follow: in my name they shall cast out Devils.  
9 This sign also of Sanctity is evident to all even by natural reason. For a good tree bringeth forth good fruit. 
Matt 7. v. ●8.  And chose a bad tree bringeth forth ill fruit. Moreover wicked doctrine which is either against the Law of Nature or good manners cannot be of God: of the other si●e the doctrine which is agreeable to the ●aw of nature and good manners is of God, Finally true miracles do convince that there is the true Church of Christ where such miracles are done, seeing that true miracles can only be done by the power of God, for even as God alone hath made and ordained all things: so God only can change at his pleasure the Natures of things and the natural order thereof, according to that saying of the Prophet David, 
Psalm. 71. v. 18.  Blessed be our Lord God of Israel, who can only work miracles. But God who is goodness itself cannot testify or approve any false doctrine by miracles.  
10. The third sign of the true Church is, that it is Catholic, or Universal, 
Supra c. 3. huius controvers. S. Aug. Tom. 7. per totum lib. de unitate Eccles. Gens. 12. v. 3. Gens. 22. v. 8. Psal. 2. v. 8. Psal. 1. v. 8. & 11. Act. 1. v. 8. Rom. 10. v. 18. Colos. 1. v. ●.  and that two ways. First because it continueth always as we have proved already. Secondly it is also Catholic or universal, because since the coming of Christ it is dilated and propagated over all the whole world.  
11. S. Augustine useth this argument most of all against the Donatists to show 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 unto Christ: Ask of me, and I will give thee Nations for thy inheritance & the limits of the earth for thy possession. Many such like places are in the Psalms, and in the new Testament.  
12. And this sign is also visible, because that which is every where, and at all times, may be seen of all men, when it is a thing that can be seen as this is.  
13. Moreover this sign is very certain even by the light of nature. For natural reason teacheth us, that the providence of God extendeth itself very carefully over all those which are his: and that falsity cannot always continue but must needs be overcome by truth, and that God is of greater power and able to do more than the Devil. Yea the beginning and progress of all false religions as Bellarmine well noteth, 
Bellarm. l. 4. de Eccles. milit. c. 5. & 6. Act. 5. v. 38. & 39.  are certainly known. Finally the work and counsel of men, but not of God is quickly dissolved, as Gamaliel saith in S. Luke.  
14. The fourth sign of the true Church of Christ is, that it is Apostolical, to wit, founded by the Apostles of Christ: and that she hath continued ever since their time till these our days by a continual succession. For this sign as also the former is the proper mark of the Church of the new Testament, for of it is all our Controversy. But that the Church of Christ was founded by the Apostles, 
Ephes. 2. v. 20.  appeareth evidently by those words of S. Paul: built upon the foundation of the Apostles and Prophets. And we have already proved the continual succession of the Church by many testimonies of Scripture. 
Cap. 3.4. & 8. huius controu. ●saiae 59 v. ult. jerem. 33. v. 17. & 18.  ●he same also the Prophets do testify in many places.  
15. Moreover seeing that there are as the Apostle saith, always Pastors and Doctors in the Church, without whom she cannot consist and continue, as our Adversaries confess, it necessarily followeth as we have declared before, that there hath always been a continual succession of these Pastors and Doctors in the true Church of God.  
16. But that which many do say is both foolish and frivolous, to wit that there hath been always a continual succ●ssion of doctrine in the Church, but not of persons. For seeing that true doctrine must needs proceed from some persons, a●d those of men (for not Angels but men do teach now adays) if the true doctrine continueth, it is also necessary that the men which teach this doctrine continue still, 
Supra c. 8. huius controversiae.  and such also as are lawfully called to this office, as we have proved before.  
17. This continual succession is also a visible sig●e, because in some parts or people thereof it may be seen at all times, as suc●ssiue and transistory things are wont to be seen: for in this manner only can a river for example sake & time itself be seen.  
18. Finally this sign is also certain and evidently well known among the Infidels: for unless this succession be continual the true Church of God shall altogether perish and decay, all honour & worship of the true God willbe overthrown, and there will remain no way for men to their eternal salvation. But of the other side where there is a continual succession, and a never interrupted continuance of the same Religion, there appeareth sufficiently a great providence and a singular assistance of Almighty God towards men.  
19 Furthermore that which we have hitherto said of these sour signs might suffice, but that the pertinacy and inconstancy of our Adversaries is so very admirable and great. For albeit in one place they acknowledge themselves to receive the Nicen Creed wherein these four signs of the Church are expressly contained, 
Rupell. confess Art. ●. in fine.  yet notwithstanding elsewhere when they see themselves manifestly convinced by these signs of perfidious dealing, 
Extat hi● liber in 3. volume. Tract. Theo●. Bezae Tract. 6.  they do utterly reject them. For Beza in his book of the true & visible signs of true Catholic Church (wherein notwithstanding he goeth about nothing else but to establish those his invisible marks of the Church) albeit he affirmeth that his followers do acknowledge all those Creeds which have been always approved by the common consent of the whole Church, 
Habentu● haec p. 138. subtinem edit. Geneu. An. 1582.  to wit that of the Apostles, the Nicene, that of S. Athan●sius, the Constantinopolitan, and the Chalcedon, yet for all this he impugneth these marks of the Church, of which he knoweth that he and his are altogether destitute, and especially the fourth which is deduced from the Apostolical succession.  
20. He therefore objecteth these signs that they are not proper unto the Church quarto modo, as Po●phyrius, 
Ita Bezae. p. 137 in principio ubi supra.  and other Logicians define proprium quarto modo, because they do not agree to the true Church only. For unity and succession may also be found amongst wicked men as appeareth by the jews and Mahomet's. But these are easily answered. For these signs are not alleged as properties quarto modo, as Beza thinketh, but rather as it were accidents by the collection, whereof Individua are distinguished one from another, 
Porph. c. de speci● in sine▪  as the same Porphyrius teacheth: for those accidents, whereby Individua are distinguished may be found separated one from another in divers substances, but not all gathered together in one.  
21. Wherefore seeing that the Church is one, singular, and indivisible, we must not only allege the properties thereof, but also other signs, as it were qualities and accidents, whereby this true Church may be distinguished from all others. For albeit some one or other of these signs may be found in some other things, yet they cannot all four together be found any where, but in the true Church.  
22. Therefore any one of these signs considered by itself separateth the true Church from the false, as for example, the unity of doctrine, and continual succession doth separate and distinguish her from any heretical Church: but all these signs or marks joined and united together do distinguish the Church of Christ altogether from every false Church: and this is sufficient that they may be calmost true signs in their kind. 
Supra c. 1. huius con●rouers.   
23. We surely have already in the beginning of the precedent controversy spoken of the true properties of the Church, to wit, when we declared that she is the spouse, body, Kingdom, inheritance, and city of Christ, for these are propria quarto modo, and in this manner they all, always, and only agree to the true Church of Christ.  
24. Moreover seeing that these properties are so invisible, as that they cannot be perceived by any sense, but only by faith, they are not sufficient to convince Infidels, Heretics, and others which want true faith: and for this cause other visible signs are also necessary which may be perceived by all, as also convince them, of which sort are these four signs which we have now alleged.  
25. That in the mean time we may omit, that the l●te and new upstart Churches of our Adversaries are so much worse than the Churches of jews and Infidels, because sometimes in these some one or other of the aforesaid signs may be found. But in our Adversaries Church as we will show hereafter, 
Infra cap. 22. huius Controu▪  not one of them can be found.   

CHAP. III. That the Roman Church only is the true Church of Christ, is proved by the properties of the true Church.  
HITHERTO we have described out of holy Scripture the true Church of Christ, and that by the properties, offices, and peculiar signs thereof. Now it remaineth that we by the same inquire and examine in what part or place of the world this true Church of Christ may be found, the which will easily be done, if we declare that all these properties, offices, and signs must needs agree to some one. We therefore do affirm that all the offices, properties, and signs of the true Church do only agree to the Roman Church.  
2. It is here notwithstanding to be considered, lest some perchance by the ambiguity or equivocation of the word be deceived, that we do not understand by the Roman Church, that which is only at Rome, as our Adversaries go about to persuade the ignorant, but plainly every Church which agreeth in the unity of the same faith with the Roman, and which obeyeth the Bishop of Rome, wheresoever that Church be, whether at Rome, or elsewhere, yea even the furtthest part of the indies. Moreover that this Roman Church thus understood is the only true Church of Christ, and consequently that out of her we cannot hope for eternal salvation (seeing that out of the true Church as we have sufficiently declared before, 
Cap. 1. huius Controuers.  we cannot be saved) we will evidently demonstrate by all the properties, offices, and signs before alleged of the true Church. And first we will speak of the properties, to wit, of those which agree unto her▪ quarto modo. For all these do very well agree to the Roman Church and to no other. The which we declare in this manner.  
3. First the Roman Church is the espouse of Christ. For that she was betrothed and despoused unto Christ by true faith, those words of the holy Scripture do plainly testify: Your faith, 
Rom. 1. v. 8.  saith the Apostle writing to the Romans, is renowned in the whole world. And a little after S. Paul professeth himself to agree in the unity of faith with the Roman Church, that is to profess the Roman Faith, and not that of Wittemberge, as Lu●her, or that of Geneva, as Caluin ●i●. Wherefore with good rigot we profess ourselves not only to b● the children of the Catholic, but also o● the Catholic Roman Church, and faith, the which S. Paul also manifestly professeth himsel●e to be.  
4. But our adversaries object, that the Church of Rome in the Apostles time had the true faith, but afterwards she forsoo●e and lost it. So in times past those Heretics which were called Donatists, when they were urged by the arguments of Catholics, were wont to say, that indeed the Church of Rome was famous over all the world in the Apostles time, but in their time she perished in all the other parts of the world and remained only among the Donatists in Afrique, 
S. Aug. Tom. 7. d● unitate Ecc●esi●e cap. 12.  whom S. Augustine refuteth very well, and we imitating him herein will use this kind of argument: That the faith of the Roman Church was once the true and sincere faith, the holy Scripture doth expressly testify: but that the same Church afterward forsook or lost her former faith, is nowhere extant in holy writ: therefore we must not believe that which is so expressly against the Scripture.  
5. And this argument indeed urgeth much more our Adversaries then the Donatists, seeing that they teach that we must believe nothing which is not expressly in Scripture, but this is no where to be found expressly therein, to wit, that the Roman Church forsook or lost her faith which she had received from the Apostles. And truly there can be no greater sign of the want of learning and judgement then to think that, that Church forsook and lost her faith, whose faith even the express word of God doth so greatly commend unto us, unless this her forsaking and losing of her former true faith can be proved out of the same word of God.  
6. Our Adversaries indeed say, that they will prove it in some particular points of faith, but they will never be able to perform their promise, as in every particular Controversy will appear.  
7. Moreover God promiseth to this espouse of Christ, by the Prophet Isay, the which he also confirmed with an Oath, that she should be invested and adorned with divers Nations and people. For so speaketh God to the Church: life up thy eyes and look round about thee, and see, all these are gathered together, 
Isaiae 49. v. 18.  they are come unto thee. As I live, saith our Lord, thou shalt be invested with all these, as with an ornament, & thou shalt compass them about unto thyself as a spouse. So the Roman Church hath always had and still hath many Nations and people subject unto her, wherewith she is invested and adorned, the which even our Adversaries cannot deny.  
8. Secondly the Church is the visible and mystical body of Christ, but in the Roman Church there hath always been, and now also there is the visible body of Christ consisting of divers members and states: as also of Doctors and Pastors, whereof S. Paul speaketh writing to the Ephesians and Corinthians,  
9 Thirdly the Church is the Kingdom of Christ, but in the Roman Church there hath always & now also there is the visible Kingdom of Christ, 
Ephes. 4. v. 11. & 12. 1. Cor. 12. v. 12.  & that such an one as the Prophet Isay describeth when he saith, that Kings and Queens shallbe thy nurses. For there hath ever been since the conversion of Nations, 
Isaiae 49. v. 23.  many Kings and monarch who have agreed in unity of faith, with the Roman Church, and have acknowledged always the Bishop of Rome to be the chief head and Pastor of all the whole militant Church, 
Coccius Tom. 1. l. 7. Art. 8.  as may appear by that which Coccius hath set down in his Catalogue to this purpose.  
10. Furthermore the Prophet jeremy thus describeth the future Kingdom of Christ. This saith our Lord, 
jerem. 33. v. 20.21. & 22.  If my covenant can be broken and made void with the day, and my covenant with the night, so that there be neither day nor night in their due times; then my covenant can be broken with my servant David that there shall not be a son of his reigning in his throne, and the levites and Priests my ministers: as the stars of the heavens cannot be numbered, nor the sands of the sea measured; so will I multiply the seed of my servant David, and the levites my Ministers. Thus saith God by his Prophet of the Kingdom of Christ his son, and of the levites, and Priests ministering unto our Lord, and of the infinite number of them, which is manifest to have been fulfiled hitherto in the Roman Church.  
11. Fourthly, the Church is the Inheritance of Christ, 
Psal. 2. v. ● Psal. 71 v. 8.  to wit that which according to the oracles of the Prophets extendeth herself to the very bounds and limits of the whole earth, which is in the eyes of all Nations, 
Isaiae 51. v. 10.  the which all the corners of the earth shall see, & lastly which is extended from the east to the west. But in the Roman Church there hath always been such an inheritance of Christ. 
Macab. 1. v. 12.   
12. Hereupon are those famous words of S. Leo to the City of Rome: These are they who have exalted thee to this glory, that being a holy Nation, 
S. Leo Serm 1. in natal. Apost. Petri & Pauli.  a chosen people, a priestly & and princely City, by the holy seat of S. Peter made the head of the world, should have a more large command by the means of divine Religion, than ever thou hadst by foreign domination. For albeit thou being ●amous, renowned for many victories hast extended the limits of thy Empire both by sea and land, yet notwithstanding it is less which thy warlike labour hath subdued, then that which the Religion of Christ hath made subject unto thee. Hitherto S. Leo.  
13. Moreover S. Prosper the great glory of Aquitania, and dearly beloved friend of S. Augustine, and who defended egregiously his doctrine against the Pelagians, in a certain book written in verse against the same Pelagians, speaking of their heresies writeth thus: 
When this infectious pestilence arose,  
Rome Peter's seat first gave it deadly blows,  

S. Prosper in libro de Ingratis contra Pelagian. c. 2.  Which made the head os pastoral dignity,  
Whereto the whole world should obedient be▪  
Hold more, now subject by Religion's law,  
than her fierce armies erst could keep in awe.  Thus wrote he a 1200. years ago.  
14. But in this our age the faith of the Roman Church is propagated, and preached in the most remote countries of the East and West. Yea even unto the furthest parts of the world, in so much that the children of the Church of Rome come often times from the East to the West, according to that of the Prophet Malachy: to wit, from the East Indies to the West, and they compass the whole globe of the earth to the end they may preach the faith of the Roman Church every where. 
Malac. 1. v. 12.  Wherefore the faith of the Roman Church is preached & received in this our age in many & more remote places of the world, than ever it was in the Apostles time, the which is most assuredly testified by the letters and books even of them, who write what themselves have seen.  
15. Fiftly, the Church is the City of Christ placed upon a mountain which cannot be hidden; 
Matt. 5. ●▪ 14.  so the Church of Rome hath always been visible ever since the Apostles time: neither can it ever be hidden. By these it appeareth that all the true properties of the Church of Christ agree to the Church of Rome.  
16. But that they cannot agree with any other it appeareth sufficiently by that our Adversaries can no church assign which can have these properties. Wherefore it is necessary that they confess the Church of Rome to be the true Church of Christ, or truly, which is most absurd, that Christ hath wanted and been deprived of his spouse now for the space of a thousand years and more, as also to have wanted his body, City, Kingdom, and Inheritance.   

CHAP. FOUR That the Church of Rome is the true Church of Christ, is proved by the offices of the true Church.  
IN the precedent Chapter we have proved, 
Suprac▪ ●8. huius Controuers. § 3.4. & ❧  that the Roman Church is the true Church of Christ by the properties of the same: now it remaineth that we prove it by the peculiar offices and functions of the true Church: many reasons may by deduced out of these, but we will briefly touch only the chiefest.  
2. The first reason is taken from those very signs which our Adversaries assign, that is to say, the true and sincere preaching of the word of God, and the lawful administration of the Sacraments, which are indeed offices and not signs of the Church, as we have said before; but whether they be signs or offices, by them it is evidently proved that the Roman Church and no other is the true Church of Christ. But for the space of a thousand years last past the Sacraments were no● where lawfully administered, nor the word of God sincerely preached, but in the Church of Rome. For our Adversaries cannot name any Church, wherein these things have been done. ●herefore either th● Roman is the true Church or else Christ hath had no Church for the space o● a thousand years and more.  

Calu. l. 4. Inst. c. 2. sect. 11. & 1●. Beza & notis Eccl●s. p. 145. in fine iux●a Geneu. editionem anno 1582.  3. Neither must our adversaries answer us with Calvin and Beza, that their Church indeed remained in the Popedom (for they cannot find it any where else) yet half destroyed and filthly corrupted and defaced with many errors. For here we inquire after the true Church of Christ, and not such a profane and filthy Church which Calvin describeth, wherein Christ as it were lieth half dead and bur●e●, 
Calu. sect. 32. citat.  the Gospel overthrown, & piety banished, the worship of God almost quite abolished, for ●uch a Church is not indeed the true Church of Christ, but a d●nne of Devils.  
4. Moreover they must not here run to any invisible Church altogether unknown both to themselves and us. the which our Adversaries seem to establish. For we have sufficiently declared before that the true Church of Christ hath been always visible. 
Supra c. 4. huius cont.  Wherefore it is necessary they show us some other visible besides the Roman Church, wherein for a thou●and years past the Gospel hath been publicly preached in the same manner they preach it now, and the Sacraments publicly administered as they are now, and that continually also without interruption: Or truly they mu●● confess that the Roman Church is the true Church of Christ. For in this the old and new testament hath always been publicly preached without any intermission, and all the Sacraments publicly administered, and that sincerely and lawfully according to the Doctrine of Ch●ist and his Apostles, as we will hereafter declare in the controversies concerning the Sacraments.  
5. The Eutherans, that they might avoid this argument, 
Vide censur a●●rien●olis Eccl●si●e ● Stanislao Socolonio Polono ex Graeco in La●mū conuers.  fled to the Grecian Church, where they affirmed the true Church of Christ remained. But they were presently rejected and condemned by them, as may be s●ene in the answer of jeremy the Patriarch of Constan●i●ople to the Germans written in Greek in the year 1576. Neither do the Grecians disagree from the Roman Church in those points which are now adays in Controversy, but in that one article of faith wherein they affirm, that the holy Ghost doth only proceed from the Father, and not the Son. 
Rupell. Con●●ss. A●t. 6.  The which error even all our Adversaries which follow Luther and Calvin do condemn aswell as we.  
6. The which when t●e later Sectaries well perceived, they were forced at length to fly to those Heretics which were in times past condemned by the whole Church, amongst whom they seek for their Church. Where we are to consider three things against the great boldness of these men.  
7. The first is, that the true Church hath always continued, as we have declared before out of the Scriptures. 
Cap. 3. huius Contr. Geneb. in sua chron. Coccius Tom. x. l. 8. Art. 2. Histor. Magdeb. Lutheran.  But these men can never show a continual succession of Heretics of what religion soever they were, but only an interrupted continuance, and that sometimes for a great space together. The which may easily be understood by Genebrard, Coccius, and all other Ecclesiastical writers of what religion soever they be.  
8. The second. Our Adversaries cannot prove all their points out of any one ancient heretic, but they borrow one heresy condemned in times passed of one, 
Lyndanus in suis tabulis. Coccius Tom. ●. lib. 8. Art. ●.  and another of some other, as Lindanus, and Coccius very well declare at large.  
9 The third is, that our Adversaries must needs contesse, that those of whom they have begged and borrowed their doctrine, 
Sanderus lib 7. d● vifi●●ili Monarch. Eccl. Prateolus in Elench. Haeret. Coc●ius Tom. 1. l. 8. Art. 3. & 4.  did err foully in many points of faith, and therefore there could be no true Church among them. Yea even those ancient heretics have firmly and constantly believed many points with us, against our Adversaries, as Doctor Sanders, Gabriel Prateolus, and Coccius do manifestly declare.  
10. The second reason. The office of the true Church is to bring forth children to God, that is to say, to convert Infidels and Gentills from their Idolatry to the Catholic faith. This the Roman Church hath performed not only in the first five or six hundred years after Christ, as our Adversaries confess, but in every age afterward she hath done the same. For since the fixed hundred year all these Nations were converted to the faith of Christ by the children of the Roman Church, the Germans, the Francones▪ 
Baronius Tom. ●. 10.11. & 1● Vlagdeb. C●nt. 7.8.9.10.11.12.13. ubique cap. 2.  Bavarians, Wandalls, Bulgarians, Slavonians, Polonians, Danes, Moravians, Hungarians, Norwegians, Frisones, Normans, Sueutans, Wisigothes, Lituanians, as not only Catholic writers do testify which Baronius allegeth, but even our Adversaries also in their Ecclesiastical histories▪ And in this our age how many have been converted from Idolatry to the faith of Christ in the East and West Indies by the preachers of the Roman Church only, none is ignorant.  
11. This office of the Church in times past Tertullian observed, 
Tertull. de prescript. adue●s. Haereticos ●. 42.  What● shall I speak of the preaching and administration of the word of God, seeing that this office and business belongeth not unto them (he speaketh of heretics) who do not convert Infidels, but overthrow and pervert Christians?  
12. And S. Augustine for the same cause saith, 
S. Aug. Tom. 8. l. 13. contra Faustum Mamch. c. 12. jerem. 7. v. 1●.  that Heretics are compared to a Partridge by the Prophet jeremy, where it is said, That a Partridge nourisheth and gathereth together those which she hath not brought forth. For S. Augustine affirmeth, that Heretics go about to seduce and deceive Christians whom they see borne again to God by the Ghospelll of Christ.  
13. The third reason. The proper office of the Church is to prevail against all persecutors. The gates of hell (saith our Lord) shall not prevail against my Church; hereupon saith S. Hilary, 
Matt. 1●. v. 18. S. Hilar. l. 7. de Trinit. circa principium.  This is the property of the Church, that she than prevaileth most when she is persecuted, than she is understood when she is reprehended, than she getteth the victory when she is as it were forsaken. But the Roman Church hath sustained hitherto many persecutions, contradictions, assaults, and false slanders, but she hath ever gotten the victory both of the Gentills, Heretics, & bad Christians persecuting the Church of God, as all Ecclesiastical histories & experience also doth testify. For even to this day for the space of almost a thousand and six hundred years she is still constant, immovable, and invincible in despite of all her Adversaries.  
14. Our Adversaries indeed in divers books published against the Pope of Rome heap up together many in divers ages who have opposed themselves against him, but they can find none who have at any time quite overthrown the Roman Church. We know very well that wicked men are never wanting, who vehemently oppose themselves against the devout servants of God, 
Balaeus & Magdeb. Centuriat.  but at the last they are all overcome by the Church, and they shall never get the victory against her. For Christ did not say that the gates of hell should not oppugn his Church, but that they should never prevail against her.  
15. Finally look how many oppugners and persecutors of the Roman Church our adversaries heap 
Matt. 16. v. 18.  together so many famous monumets unawares do they erect, by which the triumphs of the Roman Church are commended to posterity, against their wills. But there cannot be agamous victory, unless some conflict went before, & so we see truly fulfiled in the Church of Rome that which long b●fore was foretold by the Prophet David in the person of the true Church of G●d. They have often oppugned me, even from my youth, but they could not prevail, the which is better expressed in the Hebrew text, 
Psal. 12●. vel. juxta Heb. 129. v. 2.  as may be seen in the Latin Edition.  
16. This continual victory of the Roman Church against her enemies S. Paul foretold very clearly when he wrote in this manner to the same Church: the God of peace will crush Satan under your feet quickly. 
Rom. ult. v. 20 S. Hieron. in apolog. advers.  To this very place appertaineth that which S. Hierome writeth, to wit, that the Roman faith being confirmed by the authority of S. Paul, 
Ruffinum. S. Cyprian. E●ist 55. ad Cornel. seu l. 1, Epist. 3.  cannot be changed, albeit an Angel should teach the contrary to that which was once preached. And before him S. Cyprian when he saith, that the Romans are those unto whom falsehood or infidelity can have no access.  
17. The fourth reason. The osfice of the true Church is to keep, and preserve always faith sound and without any stain of heresy, which then she performeth, when she discovereth and condemneth all heretical and erroneous opinions, and when she explicateth and declareth all doubtful and obscure points of faith. Moreover she commandeth obstinate and wilful people to hold their peace. Fnally she censureth all erroneous and dangerous books, lest Catholics be endamaged thereby either in faith or in good manners. All these things the Roman Church and no other, as appear by all historiographers, hath always ever since the Apostles time performed, ●ea there are many heresies the which even our Adversaries do condemn, which were in times passed not by any general Council, but only by the Church of Rome suppressed, as that of the Pelagians, Donatists, Priscillianistes etc.  
18. The fi●th reason. 
S. Ambr. in orat. de obitu f●at●is sui Satyri.  The office of the true Church is by her name & communion to distinguish true Catholics from false and counterfeit, but by the name and Communion of the Roman Church Catholics were always distinguished from heretics. 
S. Victor l. 1. & 2. de wandalica persecutione.  He asked the Bishop (saith S. Ambrose speaking of his brother) whether he agreed with the Catholic Bishops, that is to saywith the Roman Church. So also S. Ambrose and S. Victor Vticensis who lived in S. Augustine's time do testi●y, 
S. Greg. Turon. l. ●. de gloria Ma●ryū c 25.79. & 80.  that the Arians were wont to call Catholics Romans, or Romanists: the same w●iteth S. Gregory Turonensis of the Arrian Goths which were in Spain. The Bishops also of Spain being converted from Arianisme to the Catholic faith, 
Vide Council. 3. To etanun inprinci●to & Baron. Tom. 7. an. ●84. n. 35. in fine.  among other things they condemned a certain book set for●h by the Arians with this title, The passage o● the Romans to the Arrian Church. So the heretics called Paulitians called Catholics Romanists, 
Euthimius 2 pa. pano. 〈◊〉 21.  as Euthimius testifieth. So finally now adays catholics are by our Adversaries called Papists, and Romists of the Pope and Bishop of the Roman Church.  
19 The sixth reason: the office of the true Church is to keep and maintain the holy Scripture faithfully & continually. But our Adversaries can assign no other Church as keepers of the holy Scriptures besides the Roman Church. Therefore it is only the true Church of God. For our A●uersar●es cannot say, that they received the holy Scripture from heaven, ●or from any invisible and unknown Church, 
Calu l. ●. Inst c 8. sect. 9 in fine.  but from the visible Roman Church. Wherefore saith Calvin, It is most certain, that all the writings os the Prophets and Apostles came no otherwise to all posterity, but as it were from hand to hand delivered unto us by the ancient Fathers continually from year to year. Thus he. But none hath delivered the Bibles from hand to hand but the Roman Church. Wherefore it is as certain 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 have to be true Scripture, but by the authority, tradition, and testimony of the Roman Church.  
20. Unto this, that also belongeth which we have proved before, 
Supra c. 15. huius controuers.  to wit that the true Church doth not only give a bare testimony, but also sufficient authority to the holy Scriptures. for this the only Roman Church and no other abundantly performeth.  
21. The seventh reason. The office of the true Church is to judge of all controversies which do arise among Christians either in points of faith, or other Ecclesiastical affairs. But to the Roman Church only, and to no other beside, all controversies were brought which arose in the Church either in faith or other Ecclesiastical matters. For unto this as to the seat of S. Peter, 
Supra c. 77▪ huius cont▪  and the supreme Church all had recourse who had any injury or wrong done them. So S. Athanasius Patriarch of Alexandria, so Peter his successor, so S. john Chrysostome Patriarch of Constantinople, 
Baron. Tun. 3.4.5.6. & 7  and many others did, of whom Bellarmine and Baronius more at large, the which Calvin also cannot deny. 
Cal●. l. 4. Instit. c. 8. sect. 16.   
22. Hereunto also it belongeth that the Roman Church hath confirmed all general Counsels lawfully assembled, as Bellarmine declareth, 
Bellarm. l. 1. d● E●●les. mi●t. c. 1●. B●●on. locis ●itatis.  and Baronius more at large in every age.  
23. The eight reason. The office of the true Church is to ordain & appoint lawful Pastors and Ministers of the Sacraments, and to conserve always the ordinary vocation as we also proved before. But our Adversaries can assign no other Church but the Roman, which hath always had this ordinary vocation, and continual 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 salvation she may err, 
Cap. 8. hucontrou.  as we have already proved out of holy Scriptures. But our Adversaries can show no other Church besides the Roman, 
Cap. 7. huius cont.  which hath not often erred in faith. Neither dare our Adversaries affirm that there is as yet among them any visible Church which cannot err in faith. 
Sanders do vis●●●● Monarch. Ec●les. per to●um l. 7. Bel● in quinque lib. de Romano pontif..  But Doctor Sanders, Bellarmine, Coccius, and L●ro●ius do most evidently demostrate that the Roman Church never erred hitherto in doctrine concerning matters of faith.  
15. And here it is to be considered that in all other Churches founded by the Apostles, 
Co●cius Tom. 1. l 1. Artic. 11. & seq baron. per on●nes 12. Tomos  yea in the patriarchs seats themselves, there have not b●n only heresies but also many Archbishop's heretics: but only the Roman Church among them all hath always been free & unstained with any heresy. The which Calvin doth plainly acknowledge when he writeth, that the Roman Church in the time of old heresies was not so troublesome as other Churches were, 
Calu. l. 4. Instit. c. 6. s●ct. 16. sub finem.  and that it kept more exactly than the rest, the doctrine once delivered unto her by the Apostles. But he badly ascribeth this to the power and strength of nature, or to the generous disposition of the Romans, & not to the providence and grace of God.  
26. Much better did the ancient Bishops of Rome refer it to the singular providence of God, and to the prayer of Christ of the which Christ himself speaketh when he saith. 
Luc. 22. v. 32.  But I have prayed for thee Peter that thy faith fail not. 
Bell. l. 4. de Rom. Pontif. c. 3.  And indeed Bellarmine allegeth seven ancient 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 eternal salvation, so that without her help, or without her we cannot hope to be saved, as we proved before by our adversaries doctrine. 
Supra c. 2. buius cont.  We ask therefore of them whether our predecessors who lived under the Bishops of Rome these thousand years past were all damned or no? they dare not affirm they were damned: but out of the true Church of God we cannot hope for salvation: the Roman Church therefore wherein they lived and obtained their salvation is the true Church of Christ.   

CHAP. V. By the signs of the true Church it is declared, that the Roman is the true Church of Christ.  
WE have declared out of the holy Scriptures that there are four most certain signs of the true Church of Christ, 
Cap. 19 huius Controu.  all which do prove the Roman to be the same Church we speak of,  
2. First, as concerning the unity of faith and doctrine; the Church of Rome hath the same faith in all and every particular point thereof with the primitive Church, as also with that Church which hath continued now for the space of almost a thousand six hundred years, as Coccius clearly declareth out of the writings of all both ancient and late Historiographers, 
Coccius i● duobus Tom. sui thesaur.  and that through every article now in Controversy. And we will hereafter show in every one of them the consent and harmony of the Roman Church with the Scriptures and ancient Church. But on the other side among our Adversaries there are many jars and dissensions in points of Faith every one of them condemning another of heresy; as the fors●id Coccius manifestly showeth even by our Adversaries own writings: 
Coccius Tom. 1. l. 3 Art. 7.8.9 & 10.  wherefore it is most manifest, that there is perfect unity and agreement in the Roman Church concerning all matters of faith, and that our Adversaries do differ and disagree almost in every article thereof.  
3. And here it is diligently to be considered that this doth not happen unto our Adversaries by a mere chance only, or by the malice of some few of them as they say it doth, but even necessarily out of the nature and condition of their doctrine. For they teach, that there should be no superior unto whom all should be obedient and submit themselves: no judge of controversies, whose judgement and definition in those matters all should embrace or follow; besides that every one teacheth what he listeth, and every one of them disdaineth to be reprehended or corrected by another, whereby there must needs arise many jars and contentions among them.  
4. But in the Roman Church it is far otherwise. For if there arise any question or Controversy which can be defined and determined by the word of God, presently the Church of Rome endeth this Controversy, and forbiddeth under pain of excommunication any to teach the contrary; and by this means every Controversy in matters of faith amongst Catholics is forthwith ended. But if the matter be obscure and cannot easily be gathered out of the word of God, nor be very necessary to salvation, than the Roman Church commandeth both parties that one of them do not condemn the others opinion, as we see practised concerning the Conception of the B. Virgin Mary. And in this manner all matters of Controversy are ended and taken away. 
Vide Conc. Trid. sect. 5. ●ost Canon. 5.  The Lutherans being convinced by this argument do acknowledge that the Pope's supremacy is very profitable and necessary for the Church for the preservation of this unity and good agreement in all things, 
Infra cap. 24. § 4. & sequent.  as a little after we will evidently demonstrate out of their own writings.  
5. Secondly, as concerning the sanctity and holiness of the Church, 
Cocci● l. ●. 〈◊〉 Ar●. 1●. 〈…〉 lib. 〈…〉 13.14.  Coccius declareth very well and brieftly, that even from the very first beginning till now there have always been some holy and godly persons in the Church of Rome. Yea that also there never wanted some who did very strange and miraculous things. 
Calu. conc. 10. Gall. in Epist. ad Ephes. conc. 30▪ in cap. 11. Epist. 1. ad cor. & conc. 9 sub finem in 1. ad Timoth.  Moreover in the same place he proveth manifestly the great impiety and wickedness of our Adversaries, and that there were never any true miracles wrought by any of them. Yea Calvin himself doth often confess and acknowledge the dishonesty and wickedness of his followers to be very great.  
6. That it cannot most certainly be the true Church of Christ which altogether is destitute of the gift of miracles, sufficiently appeareth by those words of Christ, These signs shall follow those that believe, 
Marc. ult. c. 17. & 18  in my name they shall cast out Devils, they shall speak with new tongues, serpents shall they take away, and if they drink any deadly thing, it shall not hurt them: they shall impose hands upon the sick, and they shallbe whole. And that this promise of Christ is not only to be restrained to the Apostles time we must needs confess, unless we will say that the authority to preach the Gospel, & to administer the Sacrament of Baptism (the which are contained in the same promise) did only appertain to the Apostles tyme. But that the Saints of God which lived in the Roman Church have done all those miracles which Christ recounteth in the foresaid place is manifest by that which Coccius relateth of them. 
Cocc. ar●. 13. citat.   
7. But here it is diligently to be considered, that the impiety or lack of all holiness in our Adversaries is not casual, or accidentary unto them, as it is with us, that is flowing from the malice of man, but it proceedeth out of the very doctrine of our Adversaries. For they teach, that none can truly have their sins forgiven them, that none can have any true holiness before God, that none can have any free will to do good works, that no work of a just man can be perfect or meritorious before God; that all things aswell the bad as the good are done by a certain necessary predestination of God, that no satisfaction for our sins is necessary, that we need not confess our sins, that good works are not necessary to salvation and life everlasting, that God's commandments are impossible, and such other paradoxes, whereof we will speak more hereafter. All which do vehemently incite and stir up men to all sin and iniquity. But on the other side the whole doctrine of the Roman Church inflameth continually the hearts of men with the love of virtue and the exercise of good works.  
8. Thirdly the Roman Church may truly be called Catholic, and that it is no less Catholic now, than it was in the time of the ancient holy Fathers, both we have sufficiently declared before, a●d Thomas Boz●us proveth at large. For albeit the Roman faith may seem to have failed in some p●ace of Europe▪ 
●upra c. 20. h●ui● cont. cont 14. Boziu● de signis Eccles.  yet notwithstanding it hath marvelously increased and still daily increaseth in Asia, Africa and those wide countries of the East and West Indies. But it is certain that our Adversaries Church's are wholly destitute of this mark and sig●e.  
9 Finally that the Roman Church may truly be called Apostolical, it appeareth sufficiently by the continual succession o● Pastors▪ ever since S. Peter's time to Paul th● 〈◊〉, who is now the supreme Pastor of the Roman Church. The which succession is bri●●ly related by Coccius, 
Co●●l 8. citat. ●rt. 2.  but our Adversaries can never show the like.  
10. And Calvin cannot deny, but tha● those holy Fathers Irenaeus, 
Calu. l. 4. in 〈◊〉 c. ●. Sect. 3. sub fihem▪  Augustine, Optatus, and many others disputing with old heretics used this argument, the which is deduced from the continual succession of the Popes of Rome. But saith he, they did so because till their time there was nothing of the doctrine delivered unto them by the Apostles, changed at Rome. Neither as yet is there any of that doctrine changed which was at Rome in S. Augustine's time, 
Calu 〈…〉  and besides the same succession continueth still. For we do not say, as they falsely slander us, that the succession only of persnos without true doctrine is sufficient, but we urge a continual succession, aswell of persons, as of doctrine, seeing that no doctrine can consist or remain without those persons which teach it.   

CHAP. VI That the Church of the City of Rome is the chiefest of all the visible Churches of Christ, is clearly convinced by the holy Scriptures.  
BESIDES those arguments hitherto alleged out of the properties, offices, and signs of the true Church, whereby we have proved the Roman Church to be the true Church of Christ, there are some other reasons which may be deduced out of holy Scriptures, 
Bell. & Sanderus locis citatis supra cap. 21. §. 27. in fine.  whereof see Bellarmine and Sanders: we according to our accustomed brevity will only bring two principal places for this purpose, whereby it is manifestly declared, that the Roman Church is not only the true Church, but that also, that which is now in Rome is more eminent and famous than all other Churches of Christ, as the successor of S. Peter the Prince of the Apostles is there resident and governeth the same, as the supreme head thereof.  
2. The first place is taken out of S. Matthew. 
Mat. 16. v. 18. & 19  For he relateth the words which Christ spoke to S. Peter, which are these: And I say unto thee, that thou art Peter, and upon this Rock will I build my Church, and the gates of hell shall not prevail against it; and I will give to thee the keys of the Kingdom of heaven. And whatsoever thou shalt bind upon earth, it shallbe bound in heaven, and whatsoever thou shalt lose on earth, it shallbe loose in heaven.  
3. First that Christ spoke to S. Peter and not to the other Apostles, appeareth evidently by the very words of the text. For first of all Christ setteth down S. Peter's old name, Simon, ●ayth he, thou art blessed, 
Io. 1. v. 42. & joan 22. v. 15.  and then afterward he setteth down the name of his father Bariona, that is to say, the son of jonas, or of john, as also the Evangelist S. john testifieth. He showeth afterward that the revelation was only made to S. Peter. My father, saith he, hath revealed unto thee: he doth not say, unto you, as he is went to say when he speaketh unto them all. He addeth moreover, because thou art Peter, which certainly agreeth only to S. Peter: for upon him only was this Name imposed, joan. 1. v. 42.  
4. Moreover Christ addeth, And upon this rock I will build my Church, in which words that particle (And) is a conjunction causal and not a copulative, and it signifieth because: an● in this sense it is used oftentimes in holy Scripture, as our Adueriaries cannot deny, as for example in that place of Genesis: 
Genes. 20. v. 3. Psal. 59 vel. 60. v. 13. & Psal. 107. vel. 108. v. 13. Isaiae 46. v. ult.  Lo thou shalt die for the woman that thou hast taken, and hath a husband, that is, because she hath a husband. So also David in his Psalms: Give us thy help from our tribulation, and vain is the salvation of men, that is to say, because the salvation of men is but vain. In like manner the Prophet I say saith, Behold thou art angry, and we have sinned, that is to say, because we have sinned. In the same sense it is used in the new Testament: 
Luc 1. v. 42.  Blessed art thou among women, and blessed is the fruit of thy womb, that is to say, because it is blessed, as Calvin and Beza do acknowledge: all which places Calvin confesses to be so understood after Theophilact. Also, and none gave him any thing, that is to say, because none gave him. See more examples of this in the latin edition.  
5. This therefore is the true sense of that place, 
joan 1. v. 42.  As thou hast said unto me, thou art Christ the Son of the living God, so, I say unto thee, that I have worthily called t●ee Peter, because upon this rock, which thou art, I will build my Church. For to what end should Christ have said unto him, thou art Peter, seeing that all knew well enough before that Peter was ●eter, but that he would thereby declare that he was not called Peter without great cause, that is to say, because upon him, as upon a sure and strong foundation and rock, Christ intended to build his Church. 
joan. 1. v. 42.  God therefore would have S. Peter to remember the name which of late was given him, and afterward he assigneth the reason and cause why he called him so, to wit, 
S. Hieron, in c. 16. Matt. sup. ea verba Q●ia tu es Petrus.  because upon him, as upon a most strong rock he would build his Church. According to the metaphor of a rock, saith S. Hierome, it was rightly said unto him: I will build my Church upon thee▪  
6. For the holy Scripture is accustomed when it speaketh of a name given unto any by the interpretation of the word, 
Genes. 17. v. 5. Genes. 22. v. 23. Gen●s. 4. v. 25.  to adjoin also t●e rea●●n and cause of the name: so said our ●ord unto Abram: Neither shall thy name be ca●●ed any more Abram, but thou shalt be called Abraham, and then he presently giveth a reason taken from the etymology of the word, because a Father of many Nations I have made thee. So also he did when jacob was called Israel. See more of this in the Latin edition. pag. 280.  
7. Lastly not without great reason Christ gave unto S. Peter this new name, but no other cause is assigned in the holy Scripture but this, 
In c. 16. Matt.  Because upon this rock I will build my Church. This therefore and no other was the cause of giving him this new name. Hereupon saith S. Hilary very well. O happy foundation of Christ's Church, saith he, in the imposition of a new name! and o worthy rock of that building the which should dissolve and break the infernal Laws, the gates of hell, and all the strong bars of death! So S. Hilary.  
8. Moreover Christ said to S. Peter, I will give the keys of the Kingdom of heaven unto thee, 
Matt: 16. v. 19  he doth not say, unto you: in like manner he said in the singular number▪ whatsoever thou hast bound upon earth etc., 
Matt. 18. v. 18.  that thou shalt lose etc. He spoke therefore to S. Peter only, and not to many.  
9 And albeit he promised this last authority of binding or losing men from their sins to the other Apostles also, yet first of all in this place he promised this to S. Peter alone, and then afterwards to the rest, to the end we might thereby know, that he made S. Peter the head of all the rest, and that all their power and authority was subordinate to that of his. For at this day all Catholic Bishops have authority to bind & lose, but subordinate to the Pope's authority.  
10. All which things that holy martyr S. Cyprian declareth very well in these words, 
Cypr. de unit. Eccl. circa principium.  whereby it may easily be understood what was the opinion and judgement of the primitive Church concerning this matter, 
Matth. 16. v. 18. & 19  God speaketh unto S. Peter, saith S. Cyprian, I say unto thee, because thou art Peter, and upon this rock I will build my Church etc. 
joan. 20. v. 20▪ 21.22. & 23.  And again after his resurrection he said, feed my sheep: upon him alone be buildeth his Church, and he committeth unto him to feed his sheep; and albeit he gave the like authority to all the other Apostles, saying: As my Father sent me, so etc. whose sins ye forgive etc. yet to the end he might show and declare an unity, he ordained but one chair, & he confirmed by his authority the beginning of that unity proceeding from one. The same indeed or equal in all other things were the other Apostles with S. Peter, endued with the same power and authority (to wit, before those words of Christ to S. Peter, feed my sheep) but the beginning proceeded from unity. The primacy was given to S. Peter, to the end that one Church of Christ, and one chair might be made manifest and known. Hitherto S. Cyprian.  
11. But now that these promises of Christ did not only belong to the person of S. Peter, but also to all those who were to succeed him in the same office till the end of the world, we do thus clearly prove and demonstrate. First because S. Peter is here made the foundation of the Church, and the rock whereupon it is builded: but the Church of Christ always remaineth, therefore the foundation thereof must always remain, seeing that nothing can continue, and be without it foundation.  
12. Moreover those keys which were given to S. Peter do remain always in the Church as all our Adversaries confess, Ergo, he also remaineth to whom these keys were given. For that authority, or those keys were not given for S. Peter alone, but for the Church which is always extant. It therefore always retaineth those keys, and that authority of binding or losing men from their sins in S. Peter and his successors, till the end of the world.  
13. And this is that which S. Leo saith when he writeth, 
S. Leo Serm. 2. in amnivers. assumpt. suae ad Pontif.  that S. Peter even to this day governeth the Church of God, that is to say, by his successors: insomuch that his dignity never faileth even in an unworthy successor. But hitherto there was never any successor of S. Peter acknowledged in the Church of Christ, besides the Bishop of Rome. He therefore is the only successor of S Peter and the supreme Bishop of the Church. And the Roman is not only the true Church of Christ, but also preferred before all others even by Christ himself.  
14. The second place is, Feed my lambs, 
joan. 21. v. 15.16. & 17.  feed my sheep. In which words God commended to S. Peter not only his lambs, which signifieth the common sort of people, but also his sheep, to wit, the Pastors and Fathers of his Church, First, saith Eusebius Emissenus, 
Eusebius Emissenus Serm. in nativit. S. joan Evangelist.  he committed to S. Peter his lambs, and then his sheep▪ because he made him not only a Pastor, but the Pastor of Pastors. Peter therefore feedeth the lambs, and also the sheep. He feeds children and their mothers, he ruleth the people and their Prelates. 
Bern. de considerate. ad Eugen. l. 2. cap. 8. S. Leo Serm. 3. the assumpt. suae ad Pontif.  He is therefore the Pastor o● all, because besides lambs and sheep there is nothing in the Church. Hitherto Eusebius. And S. Bernard: My sheep, saith Christ: Unto whom is it not plain and manifest that he did not assigns some but all? nothing is excepted where there is no distinction made. Thus S. Bernard. And S. Leo: Peter doth properly govern all, whom principally Christ also governeth. 
joan. 21. v. 15.   
15. Furthermore it is manifest that these words were spoken to S. Peter and not to the other Apostles, seeing that Christ asked him thrice: Dost thou love me? And moreover he added more than these that he might make a manifest distinction betwixt S. Peter, and the other Apostles.  
16. Finally it is most certain, that this promise of Christ doth not only appertain to the person of S. Peter. but also to his successors which are to remain in the Church till the end of the world. 
Ephes. 4. v. 11. Calvin & Beza ibid. Confess. Rupell. Art. 25.  For both the Apostle doth plainly testify and our Adversaries do also confess that the office of a Pastor is ordinary, and shall always continue, and be in the Church of God.  
17. And the chiefest re●son hereof is, because we stand in no less need now of a supreme Pastor, than they which were in the primitive Church, whiles yet the Apostles were alive, yea we have much more need thereof: beside that there are still and always shallbe some sheep of Christ, therefore there shall also still continue their chief Pastor. The Roman Church therefore is not only the true Church of Christ, but also that wherein S. Peter's successor, and the supreme Pastor of the whole Church of Christ remaineth.  
18. But these two places are so manifest, that they cannot be confuted or wrested to any other sense, unless we will reduce all words to a metaphorical signification, or other figurative speeches, the which is a common trick of our Adversaries when they are urged with plain words of the holy scripture. But against all these falsifications of our Adversaries we must always observe that rule of the Catholic Church taken out of S. Augustine: to wit, 
S. August▪ Tom. 3. de▪ doctrina Christiana l. 3. cap. 16.  that we must never depart from the proper signification of the words of holy Scripture, unless we be forced by the authority of some more evident point of faith, whereunto the proper signification of the words do manifestly repugn. For otherwise if we might, as often as we would, refuse and leave the proper signification of the words, there will be nothing less certain in all the holy Scripture.  
19 Moreover it will be an easy matter for every one to fly to metaphors and improper significations when he is pressed with the plain words of holy Scripture, but there is nothing here that should force us to depart from the true and proper sense of the words. None therefore but desperate and careless of their own salvation will give credit and believe these foolish toys and dreams of our Adversaries, invented only by them in hatred and contempt of the Bishop of Rome.  
20. Yea he will rather embrace and follow the uniform consent and understanding of the ancient Fathers and of all the whole Church. For the holy Fathers in many places do affirm that ●h●se two laces of the holy Scripture are to be understood literally of S. Peter; the which Bellarmine and Coccius have diligently gathered together, 
Bellarm. l. 1. de Rom. Pont. c. 10. & 14. Coccius Tom. 1. l. 7. Art. 4.  as many other Catholic Authors have done before them. But because this matter is so clear and manifest that even our Aduersarsaries cannot deny it, as we will plainly show in the next Chapter, we will not now spend any more time in alleging of Authors.  
21. But our Adversaries do here cry out, and object against us, that the holy Fathers do sometimes affirm, that the Church was built upon the faith of S. Peter, and sometimes upon his confession. As though (forsooth) there were any among us so foolish as to think that the Church was built upon S. Peter's back or shoulders, or upon S. Peter as he was an Infidel, or dumb, and not rather upon S. Peter as endued and replenished with the gift of faith, confessing and professing openly the mysteries thereof. Wherefore it is all one, whether we say, that the Church is built upon S. Peter, or upon his faith and confession, for we do not separate S. Peter from his faith, or from the public pro●ession thereof, but we only affirm that the Church of Christ was built upon the faith and confession of S. Peter alone, and of no other.  
22. And hence it is that the same holy Fathers who in some places affirm that the Church was built upon the faith and confession of S. Peter, 
S. Epiph▪ contra H●●●es. 59 qua est C●tharorū. S. Chrysost. Hom. 55. in Matth. S. August. Tom. 1. l. retractat. cap. 22.  do else where plainly testify that it was built upon S. Peter himself. Yea even in the same place they sometimes say, that it was built upon the faith or confession of S. Peter, and sometimes upon S. Peter himself, as appear by S. Epiphanius, and S. Chrysostome.  
23. We know also very well that S. Augustine in some places understood by this word (rock) Christ himself, but he doth not reject the common exposition of other holy Fathers: y●a he confirmeth the same by the authority of S. Ambrose, and he testifieth himself that he held that opinion in other places. For they are not to be reprehended but rather to be greatly commended, who attribute many literal senses to the same words of the holy Scripture, so that they do not reject and condemn the common and approved ●ense of the whole Church, as we have already declared out of S. Augustine. 
Controu. 1. c. 15. §. 7. & seq▪   
24. Truly even our Adversaries themselves confess, that the foresaid exposition of S. Augustine is both forced & harsh in itself. For seeing that neither in the words of Christ which go before, nor in the confession itself of S. Peter, there is any mention made of a rock, the particle (this) cannot demonstrate that which is not in the whole sentence, 
Calu. ad baec verba S. Matt. in sua harmonia Beza in c. 16. Matt. ad v. 18.  but violently. Wherefore our Adversaries leaving this exposition of S. Augustine, they understand by the rock, either the faith of S. Peter, as Calvin doth, or with Beza his confession. And they both confess, that the word Cepha in the Siriacke tongue is the same in both places, when Christ saith, thou art Peter, and upon this rock, and the Greek word also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do only differ in their terminations, and not in substance.  

Calu. loco ●itato 1  25. But albeit Calvin commendeth that derivation of the word Peter which S. Augustine setteth down, to wit, that Petrus is named of Petra, 
Beza loco ●itato.  as Christanus of Christo: yet Beza writeth more truly, that Christ speaking in the Siriacke tongue used no derivation of names, but said Cepha in both places. Our Adversaries therefore do not well to object S. Augustine's exposition against us, the which they themselves acknowledge not to be the literal sense of the words.   

CHAP. VII. That the Church of Rome is the chiefes● and head of all other, is proved out of the ancient Fathers and even by the confession of our Adversaries themselves.  
THE ancient holy Fathers do no● only wi●h uniform consent affirm the Roman to be the true Church of Christ, but also that it is the chiefest & most principal Church of all: in so much that they affirm it to be the head of the whole visible Church of Christ: and many other things they do write in the praise and commendation of the Roman Church, and of th● Pope the supreme Pastor thereof, as may evidently be ●eene in Catholic writers which are related by Bellarmine and Coccius. 
Bell l. 2. de Ro●●ont. c. 1● & seq. Coc● Tom 1 l 7. a●t. ●. 6. & 7.  We for brevity sake will only all●dge two of the holy Fathers, by whom it may easily be gathered what was the judgement and opinion of the ●e●● concerning this matter.  
2. The first is that most ancient holy S. Ir●naeus who lived even in the Apostles time, 
S. Iren l. 3. a●●ers haeres. ca●. 3.  because saith 〈◊〉, it would be to long to re●ount in 〈◊〉 volume the succession of all Churches, w● proposing t●e tradition, and ●ay●hos the greatest, most ancient and left known Church, founded by the two glorious Apostles Peter and Paul, which by preaching and succession of Bishops hath descended e●en f●●m the Apostles to us, do con●ound all those who by any means gat●er any thing contrary to that they should either by their own ●oolish fancies or by vain glory, or by the great blindness of their understanding, or ●ol●owing any bad opinion. For all other Churches that is to say, all faithful true believers throughout the whole world must needs come unto this Church by reason of the most potent principality thereof. Hitherto are the words of S. I●enaeus. And afterward he recounteth the succession of all the Popes of Rome till his tyme. 
S. August. T●m. 9 tract. 5●. in Evang S. Io●n.   
3. The other is S. Augustine whom our Adversaries also esteem very much, who knoweth not, saith he, that blessed S. Peter was the chiefest and head of all the Apostles? 
S. August. Tom. 2. Epist. 162. a● Episcop. Donatista●um.  thus S. Augustine of S. Peter. But speaking of the Church of Rome, ●e saith: In the Roman Church hath always flourished the chief powe● an●●●●●●●ity of t●e Apostolical chair. If we believe S. Augustine, nothing is more clea●e an● mani●●●.  
4. But it is not necessary to cite any ●ore places of the holy Fathers. For even our Adversaries conf●ss● that this was the common opinion of a●l the ancient Father concerning this matter. 
Bucerus in prapa●ator. ad Concil.  Thus w●iteth Martin Bu●●r ●●m●ty●es ●aluins master and chief Pa●●●n, not only in his own name, but also of all 〈◊〉 Lutherans: we confess● plainly with all our hearts, saith he, that among the ancient Fathers of the Church, the C●u●ch of ●ome hath always obtained the chiefest authority and supremacy above all others, because it hath the chair of S. Peter, and whose Bishops have always been accounted the successors of S. Peter. thus Bucer.  
5. And Calvin albeit he inveigheth bitterly against the Church of Rome, 
Calu. l. 4. Instit. c. 6. sect. 16.  yet constrained to speak truth, writeth in this manner: I will first say this aforehand, that I deny not but that the old writers do every where give great honour to the Church of Rome, and do speak reverently of it. And a little after he saith thus. For that same opinion which I wo●e not how was grown in force, that it was founded and ordained by the ministry of Peter, much availed to procure savour and estimation unto it. Therefore in the west parts it was for honour's sake called the Sea Apostolic. 
Calu. l. 4. 〈◊〉 c. 7. s●ct. 11.  And in another place. I grant, saith he, that there remain also true Epis●les of the old Bishops, wherein they set ●orth the honour of their sea with glorious titles, of which sort are some Epistles of Leo. 
Ve●ba isto●●m a●●or. 〈…〉 1. ●●retur in ● afacult. Wittemb. edito contra Gasp. Peucerum an. 1●●7 l. in principio c. 6. e●●saē l. ●ol. 60. p. 1.   
6. But t●e Lutherans in their Synodical acts do acknowledge that even in the time o● the fi●st Council of Nice, & in the days of Cyprian, S. Hierome, and S. Augustine the Pope o● Rome had the chief supremacy, the which say they, we willingly admit and embrace to increase the good agreement in faith, piety, and Ecclesiastical policy, for they very well perceived that this supremacy of the Pope of Rome did avail much to keep unity and concord in doctrine and Ecclesiastical policy.  
7. And hence it is, that the said Lutherans in their articles agreed upon at Smalcalde, the which they made in the year 1537. to be exhibited to the general Council which was reported to be holden at Mantua, among other articles they approved t●is of the Pope's authority, and unto these Philip Melancthon also subscribed. Who also afterward in the year 1548. far more evidently approved the Pope's authority, writing thus in his Epistle to the Lord Ambassador Theopulus: Besides these, saith he, 
Habenturista eodem c. 6. fol. 7. Pag. 1.  we reverently honour and worship the authority of the Roman Bishop and all Ecclesiastical policy, so that the Bishop of Rome do not reject us. Thus Philip in that place.  
8. But what was the most true opinion of Melancthon concerning this matter appeareth more evidently by a certain epistle he wrote in the year 1535. of the Ecclesiastical jars, and the agreement which was made concerning the articles in controversy, 
Extat integra ista Epist. Philip. in cent. Epist. Theol. ad lo. Schunebelium ministrum Biponti●ū estque ista Epist. inter caeteras ordine 74. juxta edit, Bipont. Anno 1597.  wherein he allegeth some reasons for the Pope's Supremacy. These are philip words speaking of some of his who did hinder & resist the agreement which was to be made with Catholics: Some of them, saith he, do think that nothing else is demanded, but that having shaken of the Pope's Monarchy, and rejecting all the old Ecclesiastical ordinances, a certain Barbarous liberty should be established. And a little after. Ours do grant that the Ecclesiastical policy is a thing very lawful in itself, that is to say, even as there are some Bishops who have charge, or rule divers Churches: so also the Pope of Rome exceedeth all other bishops in authority. This Canonical policy, as I think, no wise man either can or should reject, if he desire to keep himself within his own limits. And again. As concerning the riches and revenues they are the liberal and magnificent gifts of Kings and Princes. Wherefore as concerning this article of the Pope's supremacy, and the authority of other bishops, there is no Controversy among us. For both the Pope of Rome may easily retain his authority and the other Bishops may also keep theirs. And there must needs be some governors in the Church of God who may ordain those which are called to Ecclesiastical offices, and may exercise the authority of the said church in all ●udiciall and difficult matters, as also may examine the doctrine of the Priests thereof. And that if there were no such Bishops, yet there should be such ordained for that purpose. And a little after. That Monarchy of the Pope is very good in my judgement & necessary, to the end that the uniform good agreement in doctrine may be kept in many Nations. Wherefore a perfect good agreement in this one article concerning the Pope's supremacy may easily be established, if they could once agree about other articles. Hitherto Philip.  
9 Much like unto these wrote Martin Bucer by the consent of Capito, Hedio, and Niger his confederates of the Church of Argentine, 
Beza in vita Calu. An. 15●8. sub finem.  who were as Beza saith, great favourits of Calvin. For in the same Century of Epistles there is one extant with this title: Martin Bucer doth testify his agreement in all things with Philip Melancthon both in his own name, and of the whole Church of Argentine. 
Centuria Epist. Sch●neb▪ Epist. 75.  And this Epistle of Bucer is next unto the foresaid Epistle of Philip Melancthon.  
10. Moreover in this very Epistle when Bucer treateth of this Ecclesiastical Monarchy (the which he calleth Policy) he writeth thus. But we desire nothing less than that the Kingdom of Christ should want her policy or authority to command. No where should things be done in better and more certain order, no where should the obedience be greater, the subjection more perfect, the reverent respect of authority more religiously observed. But now the outward power whatsoever it be, is of God, and he resisteth God's ordination, who is not obedient unto this. Finally towards the end of the same Epistle, thus he concludeth. We will therefore in no sort hinder the small and perfect agreement of Churches. The Pope of Rome and all the other Bishops may lawfully keep their authority, yea and their dominions also; let them use their authority only to the edification and not to the destruction of the Church: seeing that there is no authority at all the which we do not account holy, and we teach the same unto them. We seek for nothing so diligently as for the discipline of the Church. Hitherto Bucer with his companions, who did evidently foresee, that neither any good agreement in doctrine nor Ecclesiastical discipline can continue any long time without one supreme head & Monarch of the visible Church.  
11. Finally, now also as many of our Adversaries as have any experience in matters of Policy, and are well affected towards the monarchy of Kings and Princes do willingly acknowledge that there must needs be one supreme Bishop in the Church of God, and that this is to be justly granted to the Pope of Rome, if we could once agree among ourselves about other matters in Controversy. For they see very well, that all those arguments whereby the monarchy of secular Kings and Princes is established do prove in the same manner also the Ecclesiastical Monarchy. And of the other side all those arguments which do impugn the Ecclesiastical Monarcy do no less overthrow the temporal Monarchy of ●ll Christian Kings and Princes.   

CHAP. VIII. Wherein the arguments of our Adversaries against the Church of Rome are confuted.  
THese are the chiefest arguments which our Adversaries do object against us out of holy Scripture. The first. Christ is the head of the Church, the rock & foundation, besides which no man can lay any other. 
Cor. 11. v. 3  I answer that of one and the same thing there may be many heads, so that one be subject to another. For the head of the woman is the man, the head of every man is Christ, and the head of Christ is God, as the Apostle testifieth. And so the woman hath three heads, her Husband, Christ, and God; but each one of them is subject unto another. So S. Peter or the Pope of Rome is the head of the Church, but under Christ and subject unto him. 
Ad Ephe●▪ 1. v. 22.  Because Christ is the head of S. Peter, and of the Bishop of Rome. Moreover Christ is the head of the whole Church aswell present as to come, aswell of the old Testament as of the new▪ But S. Peter or his successor is only head of the Church in this world and of the new Testament only. Hereupon said Christ, 
Matth. 15. v. 18.  upon this rock I will build my Church, that is to say, the Church of the new Testament which was then to be built.  
2. Yea even by the nature of a head we may gather very well that besides Christ, who is the head of all Churches aswell visible as invisible, as the Apostle saith, there is also another visible head of the visible Church, 
Ad Ephes. 1. v. 22.  for otherwise it were a monster, because it should be a visible body without a visible head. It is necessary therefore, that besides an invisible head which is Christ, there be also a visible head in the visible Church, to wit S. Peter's successor.  
3. Furthermore the actions which Christ exerciseth in his Church are of two kinds, some are invisible as our vocation, justification & sanctification etc. and these Christ exerciseth and doth by himself. Some other actions are visible, as to preach, administer Sacraments, and to govern visibly the Church etc. These Christ doth not exercise by himself alone, but also by visible men which represent his person. Wherefore even as Christ should not be said truly to baptise any unless there were some visible man who in the person of Christ should visibly baptise: neither can he be said truly to govern visibly every particular Church unless in each of them some particular person do visibly govern in Christ's steed: so also neither should Christ be said truly to govern visibly the whole Church, unless there were some one who in his person might visibly govern the whole Church. But this person can be no other but the Bishop of Rome.  
4. And that which hath been said before of the head, 
1. Cor. 3. v. 11.  is also to be understood of the rock and foundation. For Christ is indeed the chiefest foundation of all true believers: 
E●hes. 1. v. 20.  but the secondary and subordinate foundation unto Christ is also the doctrine of the Apostles and Prophets, as the Apostle expressly saith to the Ephesians: and Calvin also acknowledgeth it to be most true. 
Calu. ibises. & l●. Inst. cap. 7. s●ct. 2.  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 do understand not his person only but also his doctrine preached in the Church of Rome.  
5. Moreover seeing that S. john in his Apocalyps saith, 
apocal. ●1. v. 14.  that the City of God hath twelve foundations, and in them twelve names of the twelve Apostles of the lamb. What marvel is it, if S. Peter the first of the Apostles be called a rock or foundation of the City of God.  
6. And here it is to be considered, that when the Apostle saith that there is no other foundation besides Christ, this word (besides) hath the same signification that contrary or against hath, 
● Cor. 3. v. ●1.  as appear by many other places of holy Scripture. For otherwise all the Apostles are called the foundations of the Church, as we have said before: but they are not contrary or against Christ, 
Supra cap. 35. §. 2. Contr. 1.  but under Christ and subject unto him.  
7. Finally if we examine more exactly the true sense of those words of S. Paul to the Corinthians, 
1. Cor. 3. v. ●●.  it will appear manifestly that our adversaries wrest the said words of the Apostle to a contrary sense and meaning. For the Apostle doth not speak of the foundation of the whole building of the Church of Christ whereof only is our present Controversy: 
●. Cor. 3. v. ●●.  but of the foundation of particular & private actions of every true believer. For S. Paul manifestly writeth, that he laid that foundation whereof he speaketh, & that every one buildeth his own proper work upon this foundation. But there is a great difference among these foundations: because here Christ himself is he who made & ordained S. Peter to be a foundation. 
Matth. 1● v. 18.  I say unto thee, saith Christ to S. Peter, that thou art Cephas: there S. Paul is he who long after laid that foundation whereof he speaketh, as a wise worke-mayster, saith he, have I laid the foundation. 
1. Cor. 3▪ v. 10.  here Christ himself is he who buildeth, Upon this rock, saith our lord, I will build. There every private man is he who buildeth, but let every one look saith the Apostle, ●ow he buildeth thereon; here the Church is that which is built thereon, 
Matth. 1●. v. 18.  I will build, saith our Lord, my Church. There the work of every private man is that which is built thereon. If any man's work abide, saith the Apostle, that which he built thereupon shall receive reward. 
1. Cor. 3. ●. 14.  S. Paul therefore speaketh of the foundation of good works which belong unto justice and life everlasting whereof as we have said Christ is the only foundation. 
§. 3. hui●● cap.  We treat here of the foundation of the outward and visible government of the Church and doctrine of sound faith. Now S. Peter & his successors were such a foundation. Wherefore that which our Adversaries allege out of S. Paul, doth nothing concern this our present disputation's.  
8. The second argument. S. Peter denied Christ thrice, 
joan. ●8. v. 25.  therefore he could not be the re●ke, against whom the gates of hell should never prevail. I answer that when S. Peter denied Christ, he was not as then the foundation of the Church. For promise was made unto him only, Matth. 16. I will build etc. I will gi●e thee etc. speaking always in the future tense: but afterward joan 21. the authority was actually given which was b●f●re promised vn●o him, 
joan. 21. v. 15.  and that after that denial of S. Peter as also after the resurrection of Christ, feed my lambs, saith Christ, f●ede my she●pe.  
9 The third argument. After that the foresaid authority was given joan. 21. S. Peter was reprehended by S. Paul Gal. 2. I answer that as witnesseth Tertullian the Marcionists objected this very same place against Catholics, 
Tertull. l. 5. contra. Marci. c. 7.  unto whom Tertullian answereth in these words, Indeed, saith he, it was a vice or fault of his conversation, and not of his preaching. 
Tertull. de prase. adversus Haret. c. ●j. in fine.  And he answered very well; for S. Peter might peradventure them have sinned, but he could not err in faith, because he knew very well that the Mosaical Law was not necessary to salvation for the Gentills, neither did he ever teach the same to be necessary. Yea when there arose any controversy about this matter, he manifestly taught that t●e Gentills were not obliged by it, as may be seen in the Acts of the Apostles. Wherefore if S. Peter offended in any thing, it was a sin of his conversation and not of his preaching & doctrine, whereof we now only dispute, 
Act. 15. v. 10. & 11.  albeit there are many who think that S. Peter did not offend at all in any respect, of whom see Bellarmine, 
Bell. l. 1. de Rom. Pont. c. vl●●●in fine.  and Baronius.  
10. The fourth argument. S. Paul reprehended those that said they belonged to S. Peter. 
Bar●n▪ Tom. 1. an. 51. & 52. & seq. 1. Cor. 1. v. 13.  I answer that those men divided Christ from S. Peter and S. Paul, and they opposed them against Christ as equals unto him, making them as it were so many Christ's: 
1 Cor. 1. v. 13.  The which S. Paul declareth in these words, Is Christ divided? Moreover they attributed to S. Peter and S. Paul the internal and invisible gifts of the holy Ghost, 
1. Cor. 1. v. 13.  and the effect of the Sacrament, yea and our redemption also, no otherwise then they did unto Christ. Hence are those words of S. Paul in the same place, why? was Paul crucified for you? or were you baptised in the name of Paul?  
11▪ But we teach that the Pope of Rome is inferior and not equal unto Christ: whereupon he is also called the Vicar of Christ, as subject unto him, and not divided from him. Moreover we teach that the Pope doth not give the inward and spiritual gifts of Faith, Hope, and Charity, but he is only the ●icar of Christ in the doctrine of faith and exterior government of the Church.  
12. The f●rst argument. The Apostle to the Corinthians and Ephesians doth recount divers offices of the Church, 
2. Cor. 1. v. 18.  and yet he saith nothing of S. Peter. I answer, first, 
Ephes. 4. v. 11.  that it is not necessary that the Apostle make any mention of S. Peter in every place, for it is sufficient that in some one place or other he hath evidently declared that S. Peter was a chief member of the Church the which he did when he said, that he came to Jerusalem to see S. Peter, 
Gal. 1. v. ●●.  and tarried with him fifteen days.  
13. Furthermore in these very places he manifestly maketh mention of S. Peter. For every where he putteth the Apostles in the first place, and all Christians knew well enough, that S. Peter was chief of all the Apostles, according to that of S. Matthew, the first Simon who was called Peter. hereupon saith S. Augustin: who knoweth not tha● S. Peter was the chief of the Apostles?  
14. Finally the Apostle himself doth not indeed speak in these places of the ordinary Ecclesiastical Hierarchy, but of those extraordinary gifts which were given to the members of the primitive Church. For the recounteth there also the Evangelists, Prophets, the grace of doing cures or helps, kinds of tongues etc. which are certainly extrordinary gifts: as S. Chrysostome, Theophilactus, Oecumemus, and others expounding these words of the Apostle, have well noted.  
15. The sixth argument. Many of the Bishops of Rome were wicked bad men, and given to many kinds of sins, as all even Catholic writers do testify. As therefore they have grievously erred in manners, so they might also err in faith and doctrine. 
S. Aug. Tom. 2. Epist. 165. ad Gener. & Tom 7. contra lite● as Peril. Donatist. lib. 2. c. 5. 6 & 53.  I answer that this was in times past the argument of the Donatists against Catholics, whereunto S. Augustine hath often answered. For there is a great difference betwixt their conversation and doctrine, because an error committed in our manner of conversation only hurteth him which erreth, but an error in doctrine is also hurtful to many others, yea even to the whole Church of God. Hence proceeded that admonition of Christ: all things therefore, whatsoever they shall say to you, observe ye, and do ye: but according to their works do ye not. Calvin also refuteth this argument of our Adversaries more at length as the foolish invention or dream of the anabaptists: for he knew very well that among his Ministers there were many most wicked ungodly men. Wherefore it is very strange that his followers will repeat and inculcate this argument so often.  
16. Our Adversaries have many other arguments besides these which need no confutation: for they are not taken out of the word of God, but all do rely and are grounded upon lies and mere fables forged by ancient Heretics, or schismatics, or at the least by such as were no favourites nor well-willers to the Church of Rome, 
Saunder. l. 7. ●itato. Baron. in omnibus 12. Tom. 2. Tim. 4. v. 4.  the which Doctor Sanders and Cardinal Baronius prosecute particularly throughout all ages. Wherefore that saying of the Apostle doth very well agree to our Adversaries. And from the truth certes they will averse their hearing, and to fables they will be converted.  
17. We will here allege one most certain example of those Slanders the which our Adversaries cast against the Church of Rome. 
Calu. l. 4. Inst. c. 7. sect. 18.  And that we may also omit that Calvin in few words hath no less than five manifest lies of one only Bishop of Rome, john 22. as Bellarmine clearly proveth; the same Calvin truly hath forged three most famous and markable lies against the whole Church of Rome: for he saith, 
Bellarm. l. 4. de Rom. Pont. cap. 14. ●um aagit de 36. Papa. Calvin lib. 4. Inst. c. 7 sect. 27. S. Aug. Tom. 7. de unitate Eccles. c. 2. & 3.  that these are the three principle articles of that Divinity which is taught by the Bishops and Cardinals of Rome. First, that there is no God. The second, that all things which are written & taught concerning Christ, are lies and fables. The third, that there is no lice after this.  
18. But that one answer which S. Augustine gave the Donatists slandering wrongfully Catholics in times past, may suffice to confute all these reproachful and injurious lies of our present Adversaries. Let us not hear, saith he, what this or that man saith, but what our Lord saith: let us not here, this say I, thus sayest thou, but thus saith our Lord, and what the holy Scriptures say unto us concerning the Church.  
19 Moreover that which in general the same holy Father in another place saith against the lies of the Donatists, 
S. Aug. Tom. 7. d● unitate Eccles. c▪ 12.  may now very well be applied in this manner to the Roman Church. I know, saith he, what is written in the holy and Canonical Scriptures concerning the Church of Rome and the saith thereof, I know not what you say of her Apostasy or falling from her faith. Truly as we do read in books, the which you also do honour & reverence, of the Roman Church and faith thereof, so also read you unto us out of books the which we also do honour and reverence, how she forsook and lost her faith. Doth it please you that we should believe every slanderous reproach of men upon what occasion soever it was uttered and objected against the Roman Church, the which the holy Ghost hath both delivered & commended unto us by his holy Scriptures, this indeed is pleasing to you, but whom also it should more justly please, you see well enough; but you being overcome by obstinacy will not yield to the truth. And a little after. Lo here the Roman Church, with whom I communicate, 
Rom. 1. v. 17.  where I read thee her name, there find thou me her faults, if thou canst, 
Rom. 1. v. 8.  but if thou criest, and rehearsest them from some other place, we following the voice of our Pastor evidently declared unto us by the mouth of the Apostle S. Paul, do not admit, believe, or hear your words. 
joan. 10. v. 7.  My sheep, saith our heavenly Pastor, hear my voice and follow me. His testimony of the Roman Church is not obscure, but very clear and manifest. Whosoever will not go a stray or wander from his flock, 
Rom. 1. v. 7. & 8.  let him hear him, let him follow him. Hitherto S. Augustine.  
20. Finally it is here diligently to be noted, that our Adversaries never durst be so bold as to affirm so strange and absurd things of the Church of Rome, so ancient in itself, and so commended by all the ancient holy Fathers, yea and by the Apostle S. Paul himself, but that they falsely persuade themselves that she hath lost and forsaken the true doctrine of Christ. 
Rom. 1. v. 7. & 8.  hereupon they say that Rome is Babylon, and they are not ashamed to affirm the Pope to be Antichrist. But if it were once proved manifestly, that the Roman Church teacheth nothing which is not very agreeable to the word of God, all our adversaries weapons against the Church of Rome will easily be blunted and overthrown, and also they willbe forced to confess with Calvin, 
Calu. l. 4▪ Inst. cap. ●. sect. 10. in fine.  that the breach from this Church, is the denial of God and Christ, or that there cannot be imagined any fault more heinous. But this God willing shallbe more evidently hereafter declared in every Controversy.   

CHAP. IX. Of the Adoration of the Pope of Rome, & of the kissing of his feet.  
AMongst other Crimes wherewith the Roman Church is charged by our Adversaries, one at which many take offence, is the adoration of the Pope, and the kissing of his feet. We will therefore in this Chapter say somewhat in justification thereof, for if it shall appear that nothing is done therein which is not warranted by the written word, it will appear how little reason they have to term that impious Idolatry, which is nothing else indeed but Religious piety.  
2. Howbeit we are first to forewarn the Reader, to the end he be not deceived by the name of Adoration, that Adoration in the holy Scripture hath two significations: in the one it appertaineth to God alone, 
1. Paral. use. v. 28. Gen. 2. v. 7. Gen. 27. v. 28.  in the other it may without any sin at all, yea with great merit be given to men. And of adoration in both senses, are verified those words of the Scripture; 
Gen. 49. v. 8.  they adored first God, and then the King. Many other places of Scripture there are which approve this adoration of men, of which only we now treat. For this adoration only is exhibited to the Pope, & not that other which belongeth only to God: and it is exhibited unto him as the Vicar of Christ, whereas the other cannot be exhibited but to the true God himself. Now there are four testimonies of holy Scripture which evidently prove, that the adoration of the Pope, is not only lawful, but also dutiful.  
3. The first testimony is, that which the Prophet Isay recordeth in these words: 
Isaiae 45. v. 14.  Thus saith our Lord, the labour of Egypt, & the merchandise of Ethiopia, & the eminent men of the Sabeans shall come unto thee, and they shallbe thine, they shall follow thee, they shall go with their hands manacled, or bound in chains, and they shall adore thee, and make supplication unto thee. It is manistest that the Prophet in this place speaketh not to Christ, but to the Church: for all the verbs and pronouns in the Hebrew text are of the feminine gender, and not of the masculine: beside, it appeareth evidently by all that goeth before these words, and all that followeth, that this promise was made to the Church of Christ. The Prophet therefore saith, that the labour & negotiation (that is the riches gotten together by labour and negotiation) of Egypt, and Ethiopia, and the eminent persons of the Sabeans (by whom are understood the Princes of the Gentiles) shall pass over to the Church, and they shallbe the Churches, and they shall walk after the Church in manacles (by which are signified Ecclesiastical laws) and that they shall adore the Church, and make supplication to her.  
4. And it is to be observed, that the Hebrew word in the last conjugation, as it is used here, and in a manner every where el●, signifieth to prostrate one's self before another, not howsoever, but by way of adoration▪ as all that are skilful in the Hebrew tongue know, in so much as the adoration done only to God is often expressed by this word. This therefore is the true sense and meaning of this place, they shall prostrate themselves before thee, thereby to exhibit adoration unto thee: we have therefore out of the Scripture that the Church, and consequently the Ministerial head thereof, not only may, 
Calu. comment. in Isa 45. v. 14. edit. ann. 1559. Gen. apud loan Crispinun.  but must be adored, unless we will make God to falsify his promise. But the craft● dealing of Calvin here is to be detected, who to abuse the Reader leaveth out in his latin translation twice the pronoun Te, that this adoration may not seem to be referred to the Church, but either to God, or to Christ; for he translateth not, adorabunt te, & obsecrabunt te: but thus, adorabunt atque obsecrabunt: whereas in the Hebrew, the particle (te) is twice put in the feminine gender, so as this adoration and obsecration must needs be referred to the Church, and therefore those of Geneva durst not omit the same, neither in their French Bibles, nor in their corrupt translation: which they call Vatablus, no nor Calvin himself in the former edition of his Commentaries upon Isayas, 
Calu. in epist. ad Reg. Augl. ante comment in Isaiam edit. illius anni 155●.  which was set forth in French in the year 1552. but in his latter latin edition in the year 1559. (which he will needs have accounted a new work) being now become more wary, he twice omitteth that particle, and that not unadvisedly, but of set purpose, as is manifest by his former edition.  
5. The second testimony is also in the same Prophet Isayas, in which much more clearly is declared the exceeding great honour which the Kings and Princes of the earth shall do unto the Church: for thus God speaketh to the Church of Christ. kings shallbe th●● nursing Fathers, 
Isa. 49. v. 23.  and Queenesshalbe thy nurses: they shall adore thee with their faces bowed down to the earth, and lick up the dust of thy feet: Where not only is expressed that humble adoration, by which one prostrateth himself before another bowing down his face even to the earth, but there is further added a new Metafor of embracing and kissing of feet, put in practice by Christian Emperors, Kings, and Princes, thereby to honour the vicar of Christ, and in him the Church, or rather Christ himself: for whosoever with greediness and fervour, hasten to the embracing and kissing of the feet of any man, seem as it were to lick, and thereby to wipe away the dust of his feet, for the Hebrew word signifieth to wipe away in what manner soever, as may be seen in the book of Numbers the 22. Chap. and the 4. v. and the 3. of Kings Chap. 18. v. 38.  
6. The Prophet Isay then in these words foretold that Kings and Queens, that is Princes, men and women, should prostrate themselves down to the earth at the feet of the Church, so as by embracing and kissing thereof they should seem to wipe away the very dust of the Church's feet: which prophecy hath been fulfiled of old, and as we see, is still fulfilled in the Roman Church by the humble and Religious submission expressed by Christian Catholic Princes in the embracing and kissing of the Bishop of Rome's feet, the supreme head of the Church on earth, which kind of Religious worship seeing it was so many ages ago foretold by the Prophet, our Adversaries had small reason to think the same so absurd a thing, or so much estranged from Christian piety.  
7. The third testimony is taken from the same Prophet, which no less manifestly doth show unto us, that such an adoration and kissing of the Church's feet was to be practised as hath been said; for amongst many other things which he foretelleth, appertaining to the Majesty & powerful authority of the Kingdom of Christ to come, 
Isa. ●0. v. 14.  he setteth down this promise made by God to the Church, The sons of them that humbled and afflicted thee, shall come and bow unto thee, and all they that detracted from thee shall adore thy footsteps, which in the Hebrew is much more clear, where it is thus, they shall adore the bend of thy feet, than the which nothing could be said more manifestly for the adoration of the Church's feet in her visible head; for the bend of the feet by the figure Synecdoche signify the feet themselves, as may be seen in the third of joshua and the 1●. v. For the bindings of the feet in that place are in the 15. v. following called feet, so the bend of the hands themselves 1. Reg: 5. v. 4. and 4. Reg. 9 c. v. 35. which words of the Prophet convince Calvin, as shallbe said. We see then how the Prophet Isayas, not in one place only, but in many, fortelleth this adoration as a thing very remarkable, & which greatly setteth forth the honour and excellency of the Church of Christ.  
8. The fourth testimony is to be seen in the Apocalyps, where S. john testifieth in express terms, that God made such a promise to the Angel, that is, to the Bishop of the Church of Philadelphia; Behold, I will make them come and adore before thy feet, 
Apocal. ●. v. 9  and they shall know that I have loved thee, which is all one, as if he had said, I will make them come and adore th●y feet, for in the Scripture according to the Hebrew phrase, to adore before any thing▪ is to adore the thing, 
1. Reg. 1. v. 1●.  so Elcana and Anna his wife are said to have adored before our Lord, when they adored our Lord himself, so S. john in his Apocalyps writeth, that all Nations shall come and adore before God, 
Apoc: 15. ●. 4.  that is, they shall adore God himself: lastly that which by S. Luke is expressed in these words, 
Luc. 4. v. 7.  if thou shalt adore before me, S. Matthew expresseth thus, if falling down thou shalt adore me. 
Matth. 4. ●. ●.  It is all one therefore in the Scripture, to adore before a thing, and to adore the thing. Moreover if God was willing and pleased that men should adore the feet of the Bishop of Philadelphia, much more grateful and acceptable will it be to him, that Christians with a godly affection should prostrate themselves at his feet who is the supreme Bishop of the whole Church, and by kissing of them exhibit unto him not only a Civil, but also a Religious adoration, adoring him in God, and for God, 
Apoc. ●. v. 9  which is well expressed by God himself when he saith, they shall know that I have loved thee, so as this adoration must be admitted, or express Scriptures denied.  
9 Neither is this any whit differing from the custom of the ancient Church, as our adversaries object, but rather very conformable and agreeable thereunto: for it is manifest that kissing of feet was exhibited of old, 
Hier. epi●t. 61. ad Pama●h. ●. 25. iuxt● editione●● Maria●● Victori●. Chrysost.▪ Hom. 14. in 1. Epist. ad Ti●●.  not only to the Bishop of Rome, but also to other holy personages. For thus writeth S. Hierome of blessed Epiphanius; Men and women of all ages did flock unto him in great troops, offering their little ones, kissing his ●eete etc. And S. Chrysostome vehemently exhorteth the people, to prostrate themselves at the feet of all Monks in sign of honour and reverence, Come, saith he, and touch the holy feet▪ for it is much more honourable to touch their feet, then to touch the head of others.  
10. And that it was an ancient custom in the Roman Church, that such as came to salute the supreme Bishop should prostrate themselves and kiss his fear, is sufficiently proved by the history of S. Susanna recited by Baronius: and Tertullian who lived a hundred years before Susanna, 
●aron. Tom. ●. ●n 294. 11. vl●.  maketh also not obscure mention hereof: for describing the manner after which in his time penitents were wont to be received in the Roman Church, amongst other things, he saith, that penitents were wont to fall down to the Priests, 
Tertul. de penitent. c. 9  and to kneel to the dearly beloved of God: which is nothing else but kneeling down to adore: and the same Tertullian else where saith, 
Tertul. de pudicit. c. 13.  that they were wont to lick up the footsteps of every one that past: where he seemeth to allude to those words of the Prophet Isay, cited a little above, 
Isaias 49. v. 23.  they shall lick up the dust of thy feet, 
Isaias 60. v. 4.  and adore the steps of thy feet. Now if it be so that they licked the footestepes of all Christians, much more doubtless the footestepes of the supreme Bishop, who received them into the Church, and who at that time was called the blessed Pope, as the same Tertullian witnesseth.  
11. Neither doth this adoration derogate any thing from the honour of God or Christ, but rather much more illustrate and set it forth, for this honour is exhibited to the Bishop of Rome, not for his own holiness or any other quality with which he is adorned as a private person, but only for that authority and spiritual power which he received from Christ, and which indeed properly appertaineth to God, and to Christ: and therefore in him, and by him, Christ, whose person he representeth is honoured and adored, according to those words of Tertullian. 
Tertul. d● penitent. c. 10.  When therefore, saith he, thou stretchest thyself forth to the knees of thy brethren, thou layest hold on Christ and makest thy supplication to Christ. And this Calvin himself by the force of truth confesseth, when he speaketh of the Adoration of the Church: for expounding those words of the Prophet Isay, they shall ador● the steps of thy feet, or as he translateth, they shall bow themselves down to the plants of thy feet, thus he writeth: 
Calu. in 〈◊〉 60. Matth. v. 14.  here some man will ask whether this honour of which the Prophet speaketh, be not too much and greater then is to be exhibited to the Church? ●or to bow ourselves down and prostrate ourselves are signs of that honour which no man ought to admit. I answer, this honour is not exhibited to the members, but to the head, to wit Christ, who is adored in the Church, so Calvin: which also those words of God in the Apocalyps manifestly ●eclare to be true: I will make them adore thee before thy feet, and they shall know that I have loved thee, for therefore is this honour exhibited to the supreme Bishop, because God hath so exalted the Roman Sea, and been so liberal towards it, which is a sign of exceeding great love. And here hence it is, that the same veneration is exhibited to all Bishops of Rome, as well to the bad as to the good, for they are not honoured, for their own goodness, but for the office which Christ bestowed upon them. As also they are called holy, 
Act. 28, v. 25.  and most holy, not for their own personal holiness, but for the holiness of Christ, whose person and place they sustain upon earth, and for the holiness of the office which they received from God, even as S. Paul called Feftus Precedent of jury; very good, not for any goodness of his own, 
Baron. Tun. 1. anno 58. ●●im● 13.  for h● was an Infidel and a wicked man, but in regard of his office, for so the Precedents of Provinces were wont to be styled, as well noteth Baronius.  
12. Moreover whereas in the Scripture feet signify, divine mission, and vocation, which is most ample in the Bishop of Rome, 
Rom. 10. v. 15.  no marvel if greater veneration be exhibited to his ●eet: & it is to be observed that the● is a Cross upon his shoe, which all kiss, to give us to understand that the honour is not exhibited to him but to Christ crucified, whom he representeth.  
13. To conclude, here hence is easily solved that which our adversaries object of S. Peter's refusing to be adored by Cornelius the Centurion, 
Act. 10. v. 25. & 26.  for Cornelius adored not S. Peter in respect of Christ whose Vicar he was, but in respect of himself whom he took to be some God, 
Act. 10. v. 10.  as did the Licaonians think of Paul & Barnabas: so S. Hierome: or surely, they thought Peter to be more than a man, 
Hieron. adverse. Vigil. ep. 53. n. 12. juxta edit. Mariani victorij.  as manifestly appeareth by S. Peter's answer, Arise, for I also am a man, & therefore Cornelius was to be admonished & corrected: for adoration is either good or bad, according to the cause or reason for which it is exhibited. Now the cause for which Catholics exhibit the same to the Bishop of Rome is very good; to wit, the excellent power of Christ, or rather Christ himself governing & ruling his Church in his Vicar, 
Act. 16. v. 26.  and therefore this adoration is good and grateful to God, but the cause of Cornelius adoration was fond and false, and therefore his adoration was nought and worthily reprehended.  
14. I know our Adversaries often object th●● Pope Alexander the third did insolently ●rample under his feet Fredrick the Empe●o●r: ●ut ●his foolish fable is sound and copiously refuted by Baronius citing the testimonies of such as were present and have committed to writing all that p●ssed, in which there was nothing unusual, but the Pope admitted from Fredrick the accustomed adoration. He that desireth more concerning the kissing of the Pope's feet, may read joseph Stephanus who hath written a whole book thereof: it is sufficient for us to have briefly proved the same by many evident testimonies of holy Scripture.   

CHAP. X. Of general councils.  
GENERAL councils do represent the whole body of the Catholic Church; wherefore we will now speak a little of them: for seeing that we have already spoken of the head of the Church, it remaineth we treat of the body thereof. But this we will do briefly. For our Adversaries now adays grant many things concerning this matter which in times past they denied. To the end therefore tha● the true state of this Controversy may the better be understood, three things are to be considered which our Adversaries having now learned by experience to be true, do willingly grant unto us.  
2. The first is, that these councils ●re very profitable, & that the authority thereof is not to be despised. 
Hebr. vl●● vers. 17.  For seeing that the Apostle warneth us, to obey every true Pastor, much more are we bound to obey many assembled together. For which cause our Adversaries would also that we should all obey their synodical assemblies: 
Calu. l. 4. Inst. c. 9 sect. 13.  Hereupon saith Calvin, Truly we do willingly grant, that if there happen debate about any doctrine, there is no better nor surer remedy, then if a Synod of true Bishops assemble together, where the doctrine in controversy may be discussed. Thus he. And even natural reason itself convinceth this to be true, as Calvin also confesseth. 
Calu. eadem sect. 13.  For it is an easier matter for many assembled together to discern the truth from falsehood, then if any one should attempt it at home.  
3. The second thing which our Adversaries grant, is, that General councils when they are assembled together in the name of Christ do not ere in matters of faith, 
Matt. 18. v. 20. Calu. c. 9 citato. sect. 2.  for they confess that Christ promised this to two or three assembled together in his name. Thus Calvin, and he addeth, 
§. 9 sequent. Beza 3. volume. Tract. Theol. Tract. ● d● Eccles. notis. pag. 138. edit anno 1582.  that they may err when they are not called together in the name of Christ, the which no Catholic did ever deny, as will appear hereafter.  
4. The third thing which they admit, is, that the first General councils were lawfully assembled, and that they did err in points of faith. Thus Beza expressly, who admitteth also the fifth & sixth general Council, & he saith that all th●se of his Religion are of this opinion. 
Calu. l. 4. Inst. cap. ●. sect. 1.  Calvin also of the ancient councils writeth thus: 
Calu. eade● c. 9 sect. 8.  I re●●rence them from my heart, and wish them to be had in their due honour with all men. And a little after, when he treateth of the ancient councils, he saith, that besides those faure first general councils, to wit, Nicaenum, Constantinopolitanun the 1. Ephesine & Chalcedonense, he admitteth also such other ancient councils the which cannot be understood but of the fifth and sixth. 
Eoden●. ●. ● sect. 9  For a little after he plainly rejecteth the seventh.  
5. here it is also to be noted that Luther in the beginning rejected wholly all general councils: 
Luther in l. contra Reg●m Angliae ●  but the Caluinists afterward by reason of servetus and other Anti trinitarians ●ere forced to admit the first four councils. moreover by reason of the Vbiquitarian Lutherans who confounded the properties of the two natures of Christ they were contreined to admit also the fifth and sixth. And these things even the Caluinists themselves do grant unto us.  
6. But Catholics te●ch these five things of the general councils. The first is, that a general Council cannot without the word of God m●ke any new articles of faith, but her office is to explicate clearly and propose the word of God to be believed of all, the which the Church hath received from Christ and his Apostles. For a lawful general Council defineth nothing in matters of faith, which either is not extant in the holy Scripture, or may not be gathered by the Traditions of the Apostles, 
Concil. Trident. sess. 4.  or ●astly may evidently be deduced out of both. The which the Council of Trent doth manifestly profess, for now we must not expect new revelations from heaven. 
Calu. l. 4. Instit. c 8. sect. 10. in ●ine.  Wherefore it is a mere slander that Cal●in saith, that Catholics teach, that the Church hath authority ●o make new articles of ●a●th, and that Catholics despising the word of God do co●ne at their own pleasure new points of faith.  
7. 
S. Aug. Tom 7. de Baptismo cont. Do●at. l. 2. c. 3.  The second is, that we acknowledge that General ●ouncel●s may err in matters, which do not belong unto our faith, and in this sense say●● S. Augustine, One full and perfect Council may be corrected by another. Not in saith, the which is never changed, but in Ecclesiastical Constitutions, the which according to the diversity of times, both are and should often be changed. Whereupon in the same place he writeth, that things ordained be●ore may be changed by those which come after; when we see by experience that is opened and made known which before was hidden and secret. For the experience of new matters which happen may change or correct the Ecclesiastical laives & Constitutions, but it canno● alter and change matters of ●ayth.  
8. Wherefore Calvin wrongfully objecteth against us, 
Calvin l. 4. Inst. c. 9 sect. 11.  that S. Leo▪ the Pope reprehended the Council of Chalcedon, seeing that Calvin himself acknowledgeth in the same place, that to appertain nothing to f●●th which S. Leo reprehended. And he also confesseth that Catholics teach, that councils may err in those things which nothing concern faith. And no less foolishly Calvin reprehendeth the first Council of Nice, 
Calu eod● c. 9 sect. 17.  about matters which do not belong unto faith.  
9 The third is, that we acknowledge those councils may err, which either are not lawfully assembled, or do not proceed lawfully in their business they have in hand. For such councils indeed are not assembled together in the name of Christ: and of this sort was the Council of the Arians holden at Ariminum, that of the Eutychians at Ephesus, the seventh Constantinopolitan Council of the Image-breakers, the which therefore our Adversaries do in vain object against us.  
10. The fourth is, that albeit a Council be lawfully assembled and seem to proceed orderly, the definitions notwithstanding thereof will not be altogether certain, according to the opinion of many Catholics, unless they have their approbation from the Bishop of Rome. 
Vide Bell. l. 2. de Eccles. milit. cap. 11.  if he be not present at the Council. The reason is, because before that the Council be approved and allowed of by the Pope, it is as yet an unperfect body of Christ without any visible head, 
Concil. Trid. sess. ult. in fine Conc. Nicaenum 1. de quo Baron Tom. 3. Anno. 325. n, 111. Ch●l. Act. 1. in fine in epl●i ad Leonem Papam▪ Sext● Synod. in ep. ad Agathonem. ●apam,  and such a body may stumble & fall.  
11. And hence it is, that the Council of Trent demanded her confirmation from Pius 4. who solemnly afterward confirmed it. The which also the other ancient councils demanded, yea even those which our Adversaries do admit, as for example the first Nicene Council, that of Chalcedon, the sixth Synod, to omit other later councils.  
12. The first is, that we affirm a General Council approved by the Pope, cannot err in faith. The reason is, because it is altogether necessary, that there be some supreme judgement in the Church of God whereunto all should submit themselves and believe assuredly in all matters in Controversy, as we have proved before: 
Supra c. 17. huiu● Controupunc;  but there can be no other supreme judgement but this.  
13. Moreover we see, that even from the beginning of the Church till now all heresies and controversies concerning matters of faith, have been still ended & taken away by the general Counsels. Wherefore they who deny this do open & make way for all old Heresies. The which when our Adversaries had learned by experience in the Antitrinitarians; anabaptists, Vbiquitarians, and such other sects, 
§. 4. huiu● cap.  they were forced to admit those six more ancient Counsels, as we said before, but the authority of all General councils is alike and equal.  
14. Finally our Adversaries themselves acknowledge, 
Calu. l. 4▪ Inst. cap. ●. sect. 13.  that there is no better or surer remedy to root out and take away all heresies: therefore either this is a certain remedy, or else there is none at all, the which to affirm were to deny the providence of God, and his love of his Church.  
15. Moreover that which our Adversaries say, to wit, that the later Counsels are not lawful Assemblies, because they have not observed due manner and form, is a false lie: first because it doth not become every private man, to be judge in this matter, but it belongeth to the whole Church, who having received for so many ye●res all these as lawful councils, we must not call them any more in question.  
16. And seeing that our Adversaries do embrace and approve the six first Counsels, the lawful form to be observed in councils is to be fetched from them; the which is exactly observed in the later councils, as Baronius showeth evidently in every one of the first six councils. But Calvin acknowledgeth no lawful manner of any synodical assembly, 
Calvin c. 9 citato sect. 2.  nor any such to be gathered together in the name of Christ, but where all things are proved by Scripture only, rejecting all Ecclesiastical traditions: but we have already proved that the Traditions of the Church of God are as a principal and chiefest part of the word of God. 
Cont. 1. c. ●●▪ & seq.   
17. Yea even this was the only cause why S. Cyprian and so many other holy Bishops erred in the African councils, when they determined that all those who were christened by Heretics should be baptised again, for they confirmed this their opinion very probably by many places of holy Scripture: but they rejected the ancient tradition of the Church, 
Lyrin. in lib. contr● hera's. c. 9 & 10.  the which they knew very well was opposite to this error, as though it had been contrary to the holy Scriptures, 
S. Aug. Tom. 7. the baptism▪ contra Donatist. l. ●. c. 7. in fine. & cap. 8. & 9  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 been of S. Cyprians opinion by reason of those probable reasons which were deduced out of holy Scripture, 
S. Aug. Tom. 7. l. 2. the bapt. contra Donatist. c. 4. S. Aug. l. ●. citator ●. 2.5.6.7.8. & 9  but that the whole Catholic Church had defined the contrary. And as the same holy Father teacheth at large, they most of all oppugn the custom of the Church, which were in the same error with S. Cyprian, objecting among other things that place of the holy Scripture, the which our Adversaries now adays object against us. 
joan 14. ●. 6.  God saith, I am the truth, he doth not say, I am the custom: Unto whom S. Augustine answereth very well, that the custom of the Church is not opposite to truth, but it is even truth itself.  
19 Our adversaries arguments are of small account or moment. Calvin bringeth in the example of Caiphas and of the jewish Council wherein Christ wa● condemned; 
Calvin c. 9 ●itato sect. 7 joan. 11. v. 47.  the same argument Beza also allegeth. But who doth not know that this was neither a general Council, 
Beza in 1. Tim. 2. v. ●●.  whereunto Christ was not called nor any other true believer, nor lawful in itself, seeing 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 together against the true Church of God, by the wicked and cursed Synagogue of the jews. For that was the true Church which adhered unto Christ and believed in him, but that other which was altogether deprived & had lost the true faith of Christ was rather a fit Church for Sa●han and other infernal spirits. And I marvel truly that Caluin ●nd Bez● do allege that Council as true and lawful which was assembled against Christ himself, as also by those who were not true believers in Christ, 
joan 1●. ●● 22.  
Psal. 117. ● 21.  yea who were filthily stained with the most heinous sin of infidelity, as Christ himself witnesseth, 
Isa. 6. v. 91 & 10.  but we willingly leave such a Church and Council to our Adversaries. 
Isa. 8. v. 14 Dan. 9 v. 2●.   
20. It was also manifestly foretold by the Prophet, 
Matt. ult. v. ult. joan 14. v. 16.  that Christ should not be received by the jews, and that the Synagogue of the jews should then fall from her faith. But the holy Scriptures teach the plain contrary of the true Church of Christ, to wit, 
Calu. c. ●. citato sect. 8.  that Christ and his spirit shall remain with her for ever. 
S. Aug. Tom. 6, l. 3. contra Maxim. Aria●. Episc c. 14 Beza volume 2. Tract. Theol. Tract. 3. d● pace Christianorum▪ Eccles. const. circ● finem pag. 118. iuxt●●dit. G●●● A●. 〈◊〉   
21. But neither is, that other argument which Calvin and Beza use any better, to wit, that S. Augustine would not urge the authority of the Council of Nice against Maximinus the Arian. For neither can we urge the authority of the new testament against the jews, not because we have any doubt thereof, but because the jews do not admit the new Testament. In the same manner when that Arian would not admit the Council of Nice, but did plainly reject it, S. Augustine should in vain have urged the authority thereof: for otherwise it is well known that S. Augustine never had any doubt of the faith explicated in the Council of Nice; the which even our Adversaries embrace as the most true word of God. 
Calu. sect. citato Rupel. Confess. Ar●. ●. in fin●.   
22. Such as desire to see any more concerning this controversy of the General councils, let them read Bellarmine in his first & second book of the Church militant, and Coccius in his first Tome, the seventh book, the 21. & 22. article.   

CHAP. XI. Of the Authority of the ancient Holy Fathers.  
NOw it remaineth we say somewhat of the ancient holy Fathers, and of their writings, both because they were in times past the chiefest members of the true Church of Christ, even by the confession of our Adversaries, as also because in the particular controversies we shall often use the testimonies and authorities of the holy Fathers.  
2. We know indeed well enough that they were men, and that they might have erred (but neither are they Gods nor Angels, who accuse them of their errors). We know also that one or more of the said holy Fathers have sometimes erred, when they left the more common opinion of others.  
3. But we affirm this constantly▪ that the ancient holy Fathers received by the Church of God, have never written any thing with a common and unanime consent, that is either contrary to the holy Scripture, or to any point of faith.  
4. Moreover out of the writings of the holy Fathers in four divers manners some forcible and convincing arguments may be taken.  
5. First, out of the common consent of all, or at the least of the most part without any contradiction at all. For if they had all erred in a necessary point of salvation, the whole ancient Church should also have erred, 
Cap. 7. huius cont.  the which even our Adversaries acknowledge to be false as we have declared before.  
6. Secondly, that promise of Christ whereby he assecured us that he would be always present with his Church was properly made to the Pastors and Doctors of the same; 
Matth. ult. v. penult. & ●lt.  for he promised that he would be present with those whom he sent to baptise and preach, to wit, the Pastors of the Church.  
7. Thirdly, Pastors and Doctors were ordained by God in his Church, 
Ad Ephes. 4. v. 11.12. & 13. & 14.  as the Apostle witnesseth, to the end that we be not carried about with every wind of Doctrine, but that we may continue in the unity of faith till we all meet with Christ in the l●st day. But if all the Pastors and Doctors of the Church could err, we might easily be carried away with many blasts of strange doctrines, neither could the v●i●y of faith always continue: and in this manner God should have provided very badly for his Church, that it should never err.  
8. Finally, if all the Pastors and Doctors of the Church should teach any doctrine contrary to faith, there should no sincere and true preaching of the word of God remain in the Church, seeing that only Pastors and Doctors are lawfully called to the preaching of the true faith of God. But without the sincere preaching of the word of God it is impossible, 
Supra c. 8● huiu con●rou. §. 15.  that the Church of Christ should consist, as even our Adversaries confess, and as we have declared before.  
9 Secondly, we take arguments out of the auncientholy fathers, as out of most faithful and true witnesses of that faith which in their times was preached in the Catholic Church. For our Adversaries acknowledge, that in their time the true and sincere faith of Christ was preached. We therefore allege them as witnesses of that faith: for if we do not believe them who lived at that time, whom will we believe? but they were both eye witnesses, and nothing suspected of falsehood, as S. Augustine declareth very well disputing against the Pelagians.  
10. Thirdly, we take arguments out of the holy Fathers, 
S. Aug. Tom. 7. cont. julianum Pelag. l. 2. cap. ult.  as out of those Doctors whose writings have been received and approved by the ancient Church of God. For it was wont to impugn and condemn those writers who wrote any thing contrary to the true faith, lest their writings might be hurtful to the future Church: and on the other side it approved their writings who taught the true faith, there is y●t extant a Decree of the Roman Council, 
Vide Tom. 2. Concil. inter Decre●a S. Gelasijs Papae.  set forth almost a thousand two hundred years ago concerning these writings. They therefore who have been approved by the ancient Church are most worthily to be believed, because the primitive Church as our Adversaries confess, hath never erred in judgement concerning matters of faith.  
11. Fourthly, we take arguments out of the holy Fathers, as out of the most holy and learned men, and Blessed Saints of God. For either they had the sincere true faith, and if it be so we should embrace the same; or they had it not, and if it be so they were not Saints of God, nor could they be acceptable unto him, 
Ad Hebr ●●1. v. 6.  as the Apostle testifieth.  
12. By this very argument the catholics in times past overcame the Arians, 
Socrat. l. 5 c. 10. Sozon. l. 7. c. 12. historiae Eccles.  for they urged them to receive the holy Fathers who wrote before Arius his time, or they should excommunicate them, as Socrates and Sozomenus do testify.  
13. And to this purpose serve very fitly those words of S. Augustine wherein he declareth what was the judgement of the primitive Church concerning this matter. 
S. Aug. Tom. 7. contra julianum Pelagianun. l. 2. c. ult.  For thus speaketh S. Augustine to the heretics of his time, whiles he urgeth them with the testimony and authority of the ancient Fathers who were before him. They had (saith he) no regard either to our friendship, or to yours, neither were they enemies to either of us, they are neither angry with you nor with us, they were not moved with pity and compassion on either side, what they found in the Church that they held, what they had learned that they taught, they delivered to their Children that which they had received from their own Fathers: we pleaded in our cause against you before these judges, and yet by them our cause was ended long since: neither we nor you were so much known to them, and yet we bring forth their sentences given in our savour against you. We had not as yet begun any combat with you, and yet so long ago they proclaimed our victory. So far S. Augustine.  
14. Finally S. Vincentius Lyrinensis a French man, who lived at the same time with S. Augustine proveth the same very well, by many reasons and examples, throughout all that most learned book the which he wrote against the profane Novelties of all heresies. And we will conclude and end this Chapter of the authority of holy Fathers, 
Vide praesertim c. 4. & 40. ●iusdem libelli.  and this our whole disputation of the Church of God, with the same words wherewith he ended that his golden book. For thus he writeth in the end of it. If neither the Apostolical definitions nor ecclesiastical decree● be to be violated, whereby according to the most holy and unisorme consent of all antiquity, all heretics, and lastly Pelagius, Celesi●us, and Nestorius (for these were the last Heretics that lived in S. Vincentius his time) have been always most justly condemned; it is necessary in much, that all these Catholics who will hereafter prove and show themselves to be the true and lawful children of our holy mother the Catholic Church, should adhere and unite themselves steadfastly, as also die in the procession of that sacred faith of those holy Fathers: & lastly that they s●ould abhor, detest, banish, and persecute all the profane novelties of all most wicked Heretics. Hitherto S. Vincentius.  
FINIS.