A treatise concerning the church Wherin it is shewed, by the signes, offices, and properties therof, that the Church of Rome (and consequently such particuler churches as liue in her communion) is the only true church of Christ. VVritten in Latin, by the Reuerend Father Iames Gordon Huntley of Scotland, Doctour of Diuinity, of the Society of Iesus. And translated into English by I.L. of the same Society. The third part of the second controuersy.

A TREATISE CONCERNING THE CHVRCH . WHERIN It is shewed , by the Signes , Offices , and Properties therof , that the Church of Rome ( and consequently such particuler Churches as liue in her Communion ) is the only true Church of CHRIST .

WRITTEN In Latin , by the Reuerend Father Iames Gordon Huntley of Scotland , Doctour of Diuinity , of the Society of IESVS .

And translated into English , by I. L. of the same Society .

The third Part of the second Controuersy ▪

Permissu Superiorum , M. DC . XIV .

THE FIRST CHAPTER . Of the false and true Signes , or Markes of the Church in generall .

HAVING in the precedent Controuersyes declared , that Christ and all that good is , can only be found in the true Church , and that out of it there is nothing but euerlasting damnation : now it remayneth that we enquire which is that true Church ; where it may be found , and how it is described and set forth in holy Scripture ; for all the sectes of heresies go about to challenge her vnto themselues , yea euen those who otherwise haue a very bad conceyt and opinion of her . For they see very well that out of her they can expect or hope for no saluation . But to the end we may not erre in matter of so great moment , we will seeke out the true Markes and Signes , wherby the true Church may be certainly knowne and discerned from euery faile and counterfait Church .

2. Our Aduersaries doe commonly set downe two signes or markes of the true Church , Calu. l. 4. Inst. c. 7. sect. 9. & 10. to wit , the sincere preaching of the word of God , and the lawfull 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 signe to wit , the Ecclesiasticall discipline practised agreable to the word of God . The Lutherans annexed vnto these a fourth signe , to wit , an Obedience towards ministers O● this fourth signe we will speake a little after , for it is reduced to the vnity of the Church . But the three signes set downe by the Caluinists are altogeather foolish and friuolous , the which we proue thus .

3. First by the very nature of a signe . For euery signe of it owne nature is a sensible thing , 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 Aduersaries confesse this to be true when they treat of the Sacraments : Yea Caluin writeth , that this was alwaies as it were a matter of faith in the Church . And so do all teach now who are of vnderstanding . Truly non● will say , that which is only belieued in the Sacrament , is a signe , but that which is seene . But these signes of the Church prescribed by our Aduersaries can neyther be seen nor perceyued by any sense . Yea not euen by our vnderstanding , vnlesse it be illuminated by faith . For by faith only are they perceyued : because none can know which is the sincere preaching , lawfull administration of the Sacraments or Ecclesiasticall discipline prescribed by Christ , but by faith : wherfore they who say that these are the signes and markes of the Church do not indeed know what they say ; euen as if one should affirme , that in the Sacrament of baptisme the ablution and the wordes are not signes , but the effect of baptisme which is not seene , which euery man seeth how absurd it is .

4. The second reason . Euery signe of anything must be more manifest and better knowne then the thing it selfe whose signe it is , because it is put for that end that it may be a signe or token wherby that other thing may be known , but these signes of the Church alleadged by our Aduersaries , are more obscure and vncertaine then the Church it self . For the Church is at the least often tymes visible as they themselues confesse , but these their signes be neuer visible but alwaies inuisib●e , for they can only be knowne by fait● , 〈◊〉 we haue already declared , but that which is by faith belieued is necessarily obscure , Heb. 11. v. 1. because faith as witnesseth the Apostle , is the arg●ment of things not appearing , & hence it is , that all sectes do bragge and boast that they haue these signes , because indeed they cannot be clearly seene of any .

5. The third reason , our Aduersaries do ●lledge in va●ne these signes , for therfore do we enquire for signes and Markes of the Church that they which are ignorant of ●er , may therby come to know her , for they who already know any thing do not need any signes , as for example , he who already knoweth very well this Citty needeth no markes or signe therof wherby he may know it . But he standeth in need of signes who neuer saw this Citty . So in like manner they w●o are out of the Church and know her not , do most of all need some signe and markes wherby to know her , but these which our Aduersaries assigne , can be knowne by none but by those who are already within the Church and know her very well , hauing the true faith 〈…〉 therof , but they cannot be vnderstood by those who know not the true Church , to the end they may seeke and fynd her , because they are only perceyued and knowne by faith , they are therfore alleadged in vaine by our Aduersaries .

6. But neyther can these signes be knowne of all those who are in the Church , but only of the more learned in the Church . For euery one of the common people cannot discerne which is the sincere preaching of the word of God , or the lawfull administration of the Sacraments , and the Ecclesiasticall discipline prescribed by the word of God , for it is necessary that he who knoweth all these things well , should also vnderstand almost all the holy Scripture . Moreouer there is as yet a very great controuersy among ou● Aduersaries themselues concerning these three signes , whiles that some of them doe contend , & striue , that this is the sincere preaching of the word of God , others that some doe say that this is the lawfull administration of the Sacraments , others that some doe say , this is the discipline prescribed by the word of God , others assigne another quite different from this .

7. But our Aduersaries do in very truth confound the offices of the Church with the signes therof . For to preach sincerely to administer the Sacraments lawfully , and to appoint the discipline of the Church rightly , Supra c. 1. huius con §. 9. & seq ▪ are the offices of the Church , as we haue declared before , and not the signes therof : these signes therfore being reiected which our Aduersaries do assigne , it remayneth that we enquire out the true signes of the Church .

8. But this is first to be presupposed as it were the ground of all that we are to speake of this matter . That euen naturall reason it selfe doth clearly demonstrat , that there is some true Church of God heere vpon earth . For this is one of those first principles of fayth , 〈◊〉 Hebr. ● . c. which are as euidently proued by naturall reason as that there is a God . Wherfore the Apostle placeth these two , amongst the fi●st grounds of our faith he that cou●ueth to God , saith he must belieue that he is , & is a rewarder to them that seeke him . But they which so seeke after God , that they may be rewarded by him , are without all doubt in the true Church .

9. Moreouer naturall reason it selfe doth euidē●l● teach vs , that it is an absurd thing to thinke that there is no way left by God , for men to obteine their eternall saluation , seeing that this is quite opposite to the prou●dence of God , & to his infinite goodnesse : but there is no other way besides the Church as we haue declared before ; Cap ●2 . huius controuersiae . but because there are so many & so diuers opinions of men concerning this so necessary a way to saluation , there are also certaine signes & markes thereof set downe , that we may the better vnderstand which is indeed the certaine and most true way .

10. Out of these which we haue now said , followeth first , that that which we haue insinuated before is most true , to wit , that it is more certaine & euident that there is the holy Scripture , Supra c. 14 huius . controu . §. 5. in fine . seeing that it is manifest by naturall reason that there must needs be some Church of God heere vpon earth , the which is not so euident of the holy Scriptures .

11. The second thing which ensueth is , that to these signes of the true Church these two conditions are altogeather necessary . The first is , that they must be such as that they may not only be perceiued by fayth , and our vnderstanding , but euen by sense it selfe , for otherwise they cannot be true signes , as we haue already proued . The other is , that they be knowne and manifest to all men , euen vnto Insidells , seeing that otherwise they cannot help them , or conuince and bring them to the true Church . 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 volum . de signis Ecclesiae . Coc●ius Tom. 1. per totum , l. 8. so that fooles , that is to say Infidells , cannot erre by it .

12. Of these signes of the true Church Bellarmine , Coccius , and Thomas Bozius Eugubinus discourse at large , who hath gathered twenty fower signes in all of the true Church , all which he manifestly proueth to agree to the Roman Church , out of these Authors more signes may be required .

13. But we regarding our intended breuity , will only alledge fower , which are set downe in the Nicene and Constantinopolitan Creed , that is to say , that this true Church is One , Holy , Catholike , and Apostolicall . For these fower signes are so certayne that they cannot be reiected euen by our Aduersaries . First because they are expressely set downe in holy Scripture , as we wil shew in the next Chapter . Moreouer our Aduersaries do professe that they admit and receiue three Creeds to wit , the Apostles Creed , the Niceene , and that of S Athanasius . Rupell . Confess . Artic. ● . in fine . But in that which we call the Nicen Creed , these fower signes of the Church are expressly set downe , wherof we will now speake more particulerly .

CHAP. II. That the true Church of Christ is One , Holy , Catholike and Apostolicall .

S. Augustine very well admonisheth vs , S. August . Tom. 7. de vnit . Eccles. cap. 3. that when we dispute against heretikes which doe admit the holy Scriptures , we should ●roue the true Church of Christ & the signes thereof out of the sayd holy writ . For as the same holy Father noteth in another place , the Prophets had spoken more obscurely of Christ then they did of the Church , S. August . Tom. 8. con. 2. in Psal. 30. super ●averba v. 12. qui vide●ant me foras fugerunt ● me . because by their Propheticall spirit they did see that there would arise greater strife & deb●te about the Church than of Christ himselfe . We will therfore heere proue these fower signes of the Church . First out of the Scriptures , and secondly by naturall reasons , seeing that these signes must be such as may conuince those which do not admit the Scriptures , as we haue declared in the precedent Chapter .

2. The first sig●● of the true Church of Christ is Vnity . For there is a threefold vnity , necessarily preached in the Church of Christ . The first is , of all the members with Christ , which is the supreme head of the Church , the which is effected by fayth ; wherefore it necessarily followeth , that there must be but one fayth of all the members of the Church . One Lord and God , saith the Apostle , and one saith , and againe , vntill we all meete in the vnity of fayth .

3. The second Vnity is of all the members among themseues : Ephes. 4. v. 5. Ephes. 4. v. ●3 . for as he who dissolueth the first vnity is an heretike : so he , which violateth this is a schismatike , wherefore Christ sayth in this all men shall know that you are my disciples , if you haue loue on to another . And the Apostle . That there might be no schisme in the body but the members togeather might be carefull one for another . Ioan. 13. v. 35. Finally , God is not the God of dissention , but of peace : as also in all the Churches of the Saynts I teach , 1. Corinth. 1● . v. 25. II. Corinth. 14. v. 33. sayth the same Apostle .

4. The third vnity is betwixt the faythfull people and their Pastours by obedience , the which whosoeuer dissolue are also to be accounted schismatikes : of this the same Apostle writteth thus : Hebr. vlt. v. 17. Obey your Prelats & be subiect to them , & this is that fourth marke of the Church assigned by the Lutheranes , Cap. praece●ent . §. 2. as we haue sayd in the precedent Chapter the second § .

5. This threefold vnity is very sensible , the which may easily be perceiued euen by any Infidell . For the disagreement of doctrine concerning matters of fayth may easily be heard , the distentions of the people among themselues or with their Pastours may manifestly be perceiued .

6. Finally euen naturall reason it selfe proueth this to be one of the most certaine signes of the true Church . For God cannot teach contrary and oppofit doctrine , because he then should be a lyar , Hebr. 6. ● 18. which according to the Apostle is impossible . In like manner naturall reason sheweth that God , which is goodnesse it selfe cannot be the author of schismes , and dissentions , but of concord , peace and vnity .

7. The second signe is Holinesse : the holy Scripture is full of testimonies and authorities whereby this signe is most euidently proued and declared . For S. Paul in the beginning of almost all his Epistles calleth the Churches vnto whom he writeth , Holy , as is to be seene in the beginning of the Epistles to the Romanes , to the Corinthians , to the Ephesians , to the Philippians , and to the Colossians , 2. Petr. ●0 . v. 9. and S. Peter called the the true Church , an holy Nation . So also Christ himselfe sayth . For then I doe sanctify my selfe , Ioan. 17. v. 1● . that they also may be sanctifyed in truth ▪ Lastly that sentence is often repeated in the holy Scripture the which S. Peter citeth also out of the old testament , 1. Petr. 1. v. 16. be yee holy , because I am holy .

8. The signe also is visible vnto all , first because this sanctity is to be seene by good workes , Matt. 5. v. 16. that they may see , saith Christ , your good workes , and may glorify your Father which is in heauen . Secondly this sanctity may be seene by their pious and holy doctrine . Ad Titum ● , v. 1. & 8. For it is necessary that the true doctrine of God , be holy , sound and i●reprehensible . Thirdly , this sanctity is seene by the miracles , wherby God himselfe t●stifieth and confirmeth the sanctity of his Church . Marc. vlt. ● . .7 . And them that belieue , saith Christ , these signes shall follow : in my name they shall cast out Diuells .

9. This signe also of Sanctity is euident to all euen by naturall reason . For a good tree bringeth forth good fruit . Matt 7. v. ●8 . And contrariwise a bad tree bringeth forth ill fruite . Moreouer wicked doctrine which is eyther against the Law of Nature or good manners cannot be of God : of the other si●e the doctrine which is agreable to the ●aw of n●ture and good manners is of God , Finally true miracles do conuince that there is the true Church of Christ where such miracles are done , seing that true miracles can only be done by the power of God , for euen as God alone hath made and ordayned all thinges : so God only can change at his pleasure the Natures of thinges and the naturall order therof , according to that saying of the Prophet Dauid , Psalm. 71. v. 18. Blessed be our Lord God of Israell , who can only worke miracles . But God who is goodnesse it selfe cannot testify or approue any false doctrine by miracles .

10. The third signe of the true Church is , that it is Catholike , or Vniuersall , Supra c. 3. huius Controuers. S. Aug. Tom. 7. per totum lib. de vnitate 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 waies . First because it continueth alwaies as we haue proued already . Secondly it is also Catholike or vniuersall , because since the comming of Christ it is dilated and propagated ouer all the whole world .

11. S. Augustine vseth this argument most of all against the Donatists to shew the true Church . For first God promised Abraham , that all Nations should be blessed in his seed , and afterward he confirmed the same with an Oath . So God the Father said vnto Christ : Aske of me , and I will giue thee Nations for thy inheritance & the limites of the earth for thy possession . Many such like places are in the Psalmes , and in the new Testament .

12. And this signe is also visible , because that which is euery where , and at all tymes , may be seene of all men , when it is a thing that can be seene as this is .

13. Moreouer this signe is very certaine euen by the light of nature . For naturall reason teacheth vs , that the prouidence of God extendeth it selfe very carefully ouer all those which are his : and that falsity cannot alwaies continue but must needes be ouercome by truth , and that God is of greater power and able to do more then the Diuell . Yea the beginning and progresse of all false religions as Bellarmine well noteth , B●ll●rm . l. 4. de Eccles. milit. c. 5. & 6. Act. 5. v. 38. & 39 . are certainly knowne . Finally the worke and counsell of men , but not of God is quickely dissolued , as Gamaliel saith in S. Luke .

14. The fourth signe of the true Church of Christ is , that it is Apostolicall , to wit , founded by the Apostles of Christ : and that she hath continued euer since their tyme till these our dayes by a continuall succession . For this signe as also the former is the proper marke of the Church of the new Testament , for of it is all our Controuersie . But that the Church of Christ was founded by the Apostles , Ephes. 2. v. 20. appeareth e●idently by those wordes of S. Paul : built vpon the foundation of the Apostles and Prophets . And we haue already proued the continuall succession of the Church by many testimonyes of Scripture . Cap. 3.4 . & 8. huius controu. ●saiae 59. v. vlt. Ierem. 33. v. 17. & 18. ●he same also the Prophets do testify in many places .

15. Moreouer seeing that there are as the Apostle sayth , alwayes Pastors and Doctors in the Church , without whom she cannot consist and continue , as our Aduer●aries confes●e , it necessarily followeth as we haue declared before , that there hath alwaies beene a conti●●all succession of these Pastors and Doctors in the true Church of God .

16. But that which many do say is both foolish and friuolous , to wit that there hath beene alwayes a con●inuall succ●ssion of doctrine in the Church , but not of persons . For seeing that true doctrine must needes proceed from some persons , a●d those of men ( for not Angells but men doe teach now adayes ) if the true doctrine continueth , it is also necessary that the men which teach this doctrine continue still , Supra c. 8. huius controuersiae . and such also as are lawfully called to this office , as we haue proued before .

17. This continuall sucession is also a visible sig●e , because in some parts or persones thereof it may be seene at all tymes , as suc●ssiue and transistory things are wont to be seene : for in this manner only can a riuer for example sake & tyme it selfe be seene .

18. Finally this signe is also certaine and euidently well knowne among the Infidells : for vnlesse this sucession be continuall the true Church of God shall altogeather perish and decay , all honor & worship of the true God wil be ouerthrowne , and there will remayne no way for men to their eternall saluation . But of the other side where there is a continuall succession , and a neuer interrupted continuance of the same Religion , there appeareth sufficiently a great prouidence and a singular assistance of Almighty God towards men .

19. Furthermore that which we haue hitherto sayd of these sower signes might suffice , but that the pertinacy and inconstancy of our Aduersaries is so very admirable and great . For albeit in one place they acknowledge themselues to receiue the Nicen Creed wherein these fower signes of the Church are expresly conteined , Rupell . conf●ss Art . ● . in fine . yet notwithstanding elswhere when they see themselues manifestly conuinced by these signes of perfidious dealing , Extat hi● liber in 3. volum . Tract . Theo● . Bezae Tract . 6. they do vtterly reiect them . For Beza in his booke of the true & visible signes of true Catholike Church ( wherin notwithstanding he goeth about nothing els but to establish those his inuisible markes of the Church ) albeit he affirmeth that his followers doe acknowledge all those Creedes which haue beene alwayes approued by the common consent of the whole Church , Habentu● haec p. 138. subtinem edit . Geneu . An. 1582. to wit that of the Apostles , the Nicene , that of S. Athan●sius , the Constantinopolitane , and the Calcedon , yet for all this he impugneth these markes of the Church , of which he knoweth that he and his are altogether destitute , and especially the fourth which is deduced from the Apostolicall succession .

20. He therefore obiecteth these signes that they are not proper vnto the Church quarto modo , as Po●phyrius , Ita Bezae . p. 137 in principio vbi supra . and other Logicians define proprium quarto modo , because they doe not agree to the true Church only . For vnity and succession may also be found amongst wicked men as appeareth by the Iewes and Mahomets . But these are easily answered . For these signes are not alledged as properties quarto modo , as Beza thinketh , but rather as it were accidents by the collection , wherof Indiuidua are distinguished one from another , Porph. c. de speci● in sine ▪ as the same Porphyrius teacheth : for those accidents , whereby Indiuidua are distinguished may be found separated one from another in diuers substances , but not all gathered togeather in one .

21. Wherfore seeing that the Church is one , singular , and indiuisible , we must not only alledge the properties thereof , but also other signes , as it were qualities and accidents , wherby this true Church may be distinguished from all others . For albeit some one or other of these signes may be found in some other things , yet they cannot all fower togeather be found any where , but in the true Church .

22. Therefore any one of these signes considered by it selfe separateth the true Church from the false , as for example , the vnity of doctrine , and continuall succession doth separate and distinguish her from any hereticall Church : but all these signes or markes ioyned and vnited togeather do distinguish the Church of Christ altogeather from euery false Church : and this is sufficient that they may be calmost true signes in their kind . Supra c. 1. huius con●rouers .

23. We surely haue already in the beginning of the precedent controuer●y spoken of the true properties of the Church , to wit , when we declared that she is the spouse , body , Kingdome , inheritance , and citty of Christ , for these are propria quarto modo , and in this manner they all , alwayes , and only agree to the true Church of Christ .

24. Moreouer seeing that these properties are so inuisible , as that they cannot be perceyued by any sense , but only by faith , they are not sufficient to conuince Infidels , Heretikes , and others which want true fayth : and for this cause other visible signes are also necessary which may be perceyued by all , as also conuince them , of which sort are these foure signes which we haue now alledged .

25. That in the meane tyme we may omit , that the l●te and new vpstart Churches of our Aduersaries are so much worse then the Churches of Iewes and Infidels , because sometymes in these some one or other of the aforesayd signes may be found . But in our Aduersa●ies Church as we will shew herafter , 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 proued by the properties of the true Church .

HITHERTO we haue described out of holy Scripture the true Church of Christ , and that by the properties , offices , and peculiar signes thereof . Now it remaineth that we by the same enquire and examine in what parte or place of the world this true Church of Christ may be found , the which will easily be done , if we declare that all these propertyes , offices , and signes must needes agree to some one . We therefore do affirme that all the offices , properties , and signes of the true Church do only agree to the Roman Church .

2. It is heere notwithstanding to be considered , least some perchance by the ambiguity or equiuocation of the word be deceyued , that we doe not vnderstand by the Roman Church , that which is only at Rome , as our Aduersaries go about to perswade the ignorant , but plainly euery Church which agreeth in the vnity of the same faith with the Roman , and which obeyeth the Bishop of Rome , whersoeuer that Church be , whether at Rome , or elswhere , yea euen the furtthest part of the Indyes . Moreouer that this Roman Church thus vnderstood is the only true Church of Christ , and consequently that out of her we cannot hope for eternall saluation ( seing that out of the true Church as we haue sufficiently declared before , Cap. 1. huius Controuers . we cannot be saued ) we will euidently demonstrate by all the properties , offices , and signes before alledged of the true Church . And first we will speake of the properties , to wit , of those which agree vnto her ▪ quarto modo . For all these do very well agree to the Roman Church and to no other . The which we declare in this manner .

3. First the Roman Church is the espouse of Christ . For that she was betrothed and despoused vnto Christ by true faith , those wordes of the holy Scripture do plainly testify : Your faith , Rom. 1. v. 8. saith the Apostle writing to the Romans , is renowned in the whole world . And a little after S. Paul professeth himselfe to agree in the vnity of faith with the Roman Church , that is to professe the Roman Faith , and not that of Wittemberge , as Lu●her , or that of Geneua , as Caluin ●i● . Whe●●ore with good rigot we professe our selues not only to b● the children of the Catholike , but also o● the Catholike Roman Church , and faith , the which S. Paul also manifestly professeth himsel●e to be .

4. But our Aduersaries obiect , that the Church of Rome in the Apostles tyme had the true faith , but a●terward she forsoo●e and lost it . So in tymes past those Heretikes which were called Dona●ists , when they were vrged by the arguments of Catholikes , were wont to say , that indeed the Church of Rome was famous ouer all the world in the Apostles tyme , but in their tyme she perished in all the other partes of the world and remayned only among the Donatists in Africke , S. Aug. Tom. 7. d● vnitate Ecc●esi●e cap. 12. whome S. Augustine refuteth very well , and we imitating him herein will vse this kind of argument : That the faith of the Roman Church was once the true and sincere faith , the holy Scripture doth expresly testify : but that the same Church afterward forsooke or lost her former faith , is no where extant in holy writ : therefore we must not belieue that which is so expresly against the Scripture .

5. And this argument indeed vrgeth much more our Aduersaries then the Donatists , seing that they teach that we must belieue nothing which is not expresly in Scrip●ure , but this is no where to be found expressely therin , to wit , that the Roman Church forsooke or lost her faith which she had receyued from the Apostles . And truly there can be no greater signe of the want of learning and iudgement then to think that , that Church forsooke and lost her fayth , whose faith euen the expresse word of God doth so greatly commend vnto vs , vnlesse this her forsaking and loosing of her former true faith can be proued out of the same word of God .

6. Our Aduersaries indeed say , that they will proue it in some particuler pointes of faith , but they will neuer be able to performe their promise , as in euery particuler Controuersy will appeare .

7. Moreouer God promiseth to this espouse of Christ , by the Prophet Isay , the which he also confirmed with an Oath , that she should be inuested and adorned with diuers Nations and people . For so speaketh God to the Church : Lyft vp thy eyes and looke round about thee , and see , all these are gathered togeather , Isaiae 49. v. 18. they are come vnto thee . As I liue , saith our Lord , thou shalt be inuested with all these , as with an ornament , & thou shalt compasse them about vnto thy selfe as a spouse . So the Roman Church hath alwaies had and still hath many Nations and people subiect vnto her , wherwith she is inuested and adorned , the which euen our Aduersaries cannot deny .

8. Secondly the Church is the visible and mysticall body of Christ , but in the Roman Church there hath alwaies byn , and now also there is the visible body of Christ consisting of diuers members and states : as also of Doctours and Pastors , wherof S. Paul speaketh writing to the Ephesians and Corinthians ,

9. Thirdly the Church is the Kingdome of Christ , but in the Romane Church there hath alwayes & now also there is the visible Kingdome of Christ , Ephes. 4. v. 11. & 12. 1. Cor. 12. v. 12. & that such an one as the Prophet Isay describeth when he sayth , that Kings and Queenes shal be thy nourses . For there hath euer beene since the conuersion of Nations , Isaiae 49. v. 23. many Kinges and Monarkes who haue agreed in vnity of fayth , with the Romane Church , and haue acknowledged alwayes the Bishop of Rome to be the chiefe head and Pastor of all the whole militant Church , Coccius Tom. 1. l. 7. Art. 8. as may appeare by that which Coccius hath set downe in his Catalogue to this purpose .

10. Furthermore the Prophet Ieremy thus describeth the future Kingdome of Christ . This sayth our Lord , Ierem. 33. v. 20.21 . & 22. If my couenant can be broken and made voide with the day , and my couenant with the night , soe that there be neyther day nor night in their due tymes ; then my couenant can be broken with my seruant Dauid that there shall not be a sonne of his raigning in his throne , and the Leuits and Priests my ministers : as the starres of the heauens cannot be numbred , nor the sands of the sea measured ; so will I multiply the seede of my seruant Dauid , and the Leuits my Ministers . Thus sayth God by his Prophet of the Kingdome of Christ his sonne , and of the Leuits , and Priests ministring vnto our Lord , and of the infinit number of them , which is manifest to haue byne fullfilled hitherto in the Roman Church .

11. Fourthly , the Church is the Inheritance of Christ , 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 alwayes byn such an inheritaunce of Christ . Macab. 1. v. 12.

12. Hereupon are those famous words of S. Leo to the Citty of Rome : These are they who haue exalted thee to this glory , that being a holy Nation , S. Leo Serm 1. in natal . Apost. Petri & Pauli . a chosen people , a priestly & and princely Citty , by the holy seate of S. Peter made the heade of the world , should haue a more large command by the meanes of diuine Religion , then euer thou hadst by forraine domination . For albeit thou being ●amous , renowned for many victories hast extended the limits of thy Empyre both by sea and land , yet notwith●tanding it is lesse which thy warlike labour hath subdued , then that which the R●ligion of Christ hath made subiect vnto thee . Hitherto S. Leo.

13. Moreou●r S. Prosper the great glory of Aquitania , and dearly beloued friend of S. Augustine , and who defended egregiously his doctrine against the Pelagians , in a certayne booke written in verse ag●inst the same Pelagians , speaking of their heresies writeth thus : When this infectious pestilence arose , Rome Peters seate first gaue it deadly blowes , S. Prosper in libro de Ingratis contra Pelagian . c. 2. Which made the heade os pastorall dignity , Whereto the whole world should obedient be ▪ Houlde more , now subiect by Religions law , then her fierce armies erst could keep in awe . Thus wrote he a 1200. yeares agoe .

14. But in this our age the fayth of the Romane Church is prop●gated , and preached in the most remote countries of the East and West . Yea euen vnto the furthest parts of the world , in so much that the children of the Church of Rome come often tymes from the East to the West , according to that of the Prophet Malachy : to wit , sron the East Indies to the West , and they compas the whole globe of the earth to the end they may preach the fayth of the Roman Church euery where . Malac. 1. v. 12. Wherefore the fayth of the Roman Church is preached & receiued in this our age in many & more remote places of the world , than euer it was in the Apostles tyme , the which is most assuredly testifyed by the letters and bookes euen of them , who write what themselues haue seene .

15. Fiftly , the Church is the Citty of Christ placed vpon a mountaine which cannot be hidden ; Matt. 5. ● ▪ 14. so the Church of Rome hath alwayes byne visible euer since the Apostles tyme : neither can it euer be hidden . By these it appeareth that all the true properties of the Church of Christ agree to the Church of Rome .

16. But that they cannot agree with any other it appeareth sufficiently by that our Aduersaries can no church assigne which can haue these properties . Wherfore it is necessary that they confesse the Church of Rome to be the true Church of Christ , or truly , which is most absurd , that Christ hath wanted and beene depriued of his spouse now for the space of a thousand yeares and more , as also to haue wanted his body , Citty , Kingdome , and Inheritance .

CHAP. IIII. That the Church of Rome is the true Church of Christ , is proued by the offices of the true Church .

IN the precedent Chapter we haue proued , Suprac ▪ ●8 . huius Controuers . § 3.4 . & ❧ that the Romane Church is the true Church of Christ by the properties of the same : now it remayneth that we proue it by the peculiar offices and functions of the true Church : many reasons may by deduced out of these , but we will briefly touch only the chiefest .

2. The first reason is taken from those very signes which our Aduersaries assigne , that is to say , the true and sincere preaching of the word of God , and the lawfull administration of the Sacraments , which are indeed offices and not signes of the Church , as we haue sayd before ; but whether they be signes or offices , by them it is euidently proued that the Romane Church and no other is the true Church of Christ . But for the space of a thousand yeares last past the Sacraments were no● where lawfully administred , nor the word of God sincerely preached , but in the Church of Rome . For our Aduer●aries cannot name any Church , wherein these things haue beene done . ●herefore eyth●r th● Romane is the true Church or els Christ hath had no Church for the space o● a thousand yeares 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. Neyther must our Aduersaries answere vs with Caluin and Beza , that their Church indeed remained in the Popedome ( for they cannot find it any where els ) yet halfe destroied and filthely corrup●ed and defaced with many errors . For heere we inquire after the true Church of Christ , and not such a prophane and filthy Church which Caluin describeth , wherein Christ as it were lyeth halfe dead and bur●e● , Calu. sect. 32. citat . the Ghospel ouerthrowne , & 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 Diuells .

4. Moreouer they must not heere run to any inuisible Church altogeather vnknowen both to themselues and vs . the which our Aduersaries seeme to establish . For we haue sufficiently declared before that the true Church of Christ hath bene alwayes visible . Supra c. 4. huius cont . Wherefore it is necessary they shew vs some other visible besides the Roman Church , wherin for a thou●and yeares past the Gospell hath byn publikely preached in the same manner they preach it now , and the Sacraments publikly administred as they are now , and that continually also without interruption : Or truely they mu●● confesse that the Roman Church is the t●ue Church of Christ . For in this the old and new testament hath alwayes byn publikly preached without any inte●●ission , and all the Sacraments publikely admini●●red , and that sincer●ly and lawfully according to the Doctrine of Ch●ist and his Apostles , as we will herafter d●clare in the Controuersyes concerning the Sacraments .

5. The Eutherans , that they might auoide 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 remayned . But they were presently reiected and condemn●d by them , as may be s●ene in the answere of Ieremy the Patriarch of Constan●i●ople to the Germanes written in Greeke in the yeare 1576. Neyther do the Grecians disagree from the Roman Church in those pointes which are now adayes in Controuersy , but in that one article of faith wherin they affirme , that the holy Ghost doth only proceed from the Father , and not the Sonne . Rupell . Con●●ss . A●t. 6. The which error euen all our Aduersaries which follow Luther and Caluin do condemne aswell as we .

6. The which when t●e later Sectaries well perceaued , they were forced at length to fly to those Heretikes which were in tymes past condemned by the whole Church , amongst whome they seeke for their Church . Where we are to consider three thinges against the great boldnesse of these men .

7. The first is , that the true Church hath alwaies continued , as we haue declared before out of the Scriptures . Cap. 3. huius Contr. Geneb . in sua chron. Coccius Tom. x. l. 8. Art. 2. Histor. Magdeb. Lutheran . But these men can neuer shew a continuall succession of Heretikes of what religion soeuer they were , but only an interrupted continuance , and that sometymes for a great space togeather . The which may easily be vnderstood by Genebrard , Coccius , and all other Ecclesiasticall writers of what religion soeuer they be .

8. The second . Our Aduersaries cannot proue all their pointes out of any one ancient heretike , but they borrow one heresy condemned in tymes past of one , 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 Aduersaries must needes con●esse , that those of whome they haue 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 erre fouly in many pointes of faith , and therfore there could be no true Church among them . Yea euen those ancient heretikes haue firmely and constantly belieued many points with vs , against our Aduersaries , as Doctor Sanders , Gabriel Prateolus , and Coccius do mani●estly declare .

10. The second reason . The office of the true Church is to bring forth children to God , that is to say , to conuert Infidels and Gentills from their Idolatry to the Catholike faith . This the Roman Church hath performed not only in the first fiue or six hundred yeares after Christ , as our Aduersaries confesse , but in euery age afterward she hath done the same . For since the fixt hundred yeare all these Nations were conuerted to the faith of Christ by the children of the Roman Church , the Germanes , the Francones ▪ Baronius Tom. ● . 10.11 . & 1● Vlagdeb . C●nt. 7.8.9.10.11.12.13 . vbique cap. 2. Bauarians , Wandalls , Bulgarians , Slauonians , Polonians , Danes , Morauians , Hungarians , Noruegians , Frisones , Normans , Sueutans , Wisigothes , Lituanians , as not only Catholike writers do testify which Baronius alleadgeth , but euen our Aduersaries also in their Ecclesiasticall histories ▪ And in this our age how many haue byn conuerted from Idolatry to the faith of Christ in the East and West Indies by the preachers of the Roman Church only , none is ignorant .

11. This office of the Church in tymes past Tertullian obserued , Tertull. de praescript . adue●s . Haereticos ● . 42. What● shall I speake of the preaching and administration of the word of God , seing that this office and busines belongeth not vnto them ( he speaketh of heretikes ) who do not conuert Infidells , but ouerthrowe and peruert Christians ?

12. And S. Augustine for the same cause saith , S. Aug. Tom. 8. l. 13. contra Faustum Mamch . c. 12. Ierem. 7. v. 1● . that Heretikes are compared to a Partridge by the Prophet Ieremy , where it is said , That a Partridge nourisheth and gathereth togeather those which she hath not brought forth . For S. Augustine affirmeth , that Heretikes go about to seduce and deceyue Christians whom they see borne againe to God by the Ghospelll of Christ .

13. The third reason . The proper office of the Church is to preuaile against all persecutors . The gates of hell ( saith our Lord ) shall not preuaile against my Church ; hereupon saith S. Hilary , Matt. 1● . v. 18. S. Hilar. l. 7. de Trinit. circa principium . This is the propertie of the Church , that she then preuaileth most when she is persecuted , then she is vnderstood when she is reprehended , then she getteth the victory when she is as it were forsaken . But the Roman Church hath susteyned hitherto many persecutions , contradictions , assaultes , and false slaunders , but she hath euer gotten the victory both of the Gentills , Heretikes , & bad Christians persecuting the Church of God , as all Ecclesiasticall histories & experience also doth testify . For euen to this day for the space of almost a thousand and six hundred yeares she is still constant , immoueable , and inuincible in despite of all her Aduersaries .

14. Our Aduersaries indeed in diuers bookes published against the Pope of Rome heape vp togeather many in diuers ages who haue opposed themselues against him , but they can find none who haue at any tyme quite ouerthrowne the Roman Church . We know very well that wicked men are neuer wanting , who vehemently oppose themselues against the deuoute seruants of God , Balaeus & Magdeb. Centuriat . but at the last they are all ouercome by the Church , and they shall neuer get the victory against her . For Christ did not say that the gates of hell should not oppugne his Church , but that they should neuer preuaile against her .

15. Finally looke how many oppugners and persecutors of the Roman Church our Aduersaries heape Matt. 16. v. 18. togeather so many famous monumets vnawares do they erect , by which the triumphes of the Roman Church are commended to posterity , against their wills . But there cannot be ●●amous victory , vnlesse some conflict went before , & so we see truly fullfilled in the Church of Rome that which long b●fore was foretold by the Prophet Dauid in the person of the true Church of G●d . They haue often oppugned me , euen from my youth , but they could not preuaile , the which is better expressed in the Hebrew text , Psal. 12● . vel . iuxta Heb. 129. v. 2. as may be seene in the Latin Edition .

16. This continuall victory of the Romane Church again●t her enemies S. Paul foretold very clearly when he wrote in this manner to the same Church : the God of peace wil crush Satan vnder your feete quickly . Rom. vlt. v. 20 S. Hieron . in apolog. aduers. To this very place appertaineth that which S. Hierome writeth , to wit , that the Roman fayth 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 Angell should teach the contrary to that which was once preached . And before him S. Cyprian when he sayth , that the Romans are those vnto whom falshood or infidelity can haue noe accesse .

17. The fourth reason . The osfice of the true Church is to keepe , and preserue alwayse fayth sound and without any stayne of heresy , which then she performeth , when she discouereth and condemneth all hereticall and erroneous opinions , and when she explicateth and declareth all doubtfull and obscure points of fayth . Moreouer she commaundeth obstinate and wilfull persones to hold their peace . Fnally she censureth all erroneous and daungerous books , lest Catholikes be indomaged therby eyther in fayth or in good manners . All these things the Roman Church and no other , as appeareth by all historiographers , hath alwayes euer since the Apostles tyme performed , ●ea there are many heresies the which euen our Aduersaries doe condemne , which were in tymes past not by any genera●l Councell , but only by the Church of Rome suppressed , as that of the Pelagians , Donatists , Priscillianistes &c.

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 Catholikes from false and counterfaite , but by the name and Communion of the Roman Church Catholikes were alwayes distinguished from heretikes . S. Victor l. 1. & 2. de wandalica persecutione . He asked the Bishop ( sayth S. Ambrose speaking of his brother ) whether he agreed with the Catholike Bishops , that is to saywith the Roman Church . So also S. Ambrose and S. Victor Vticensis who liued in S. Augustines tyme do testi●y , S. Greg. Turon . l. ● . de gloria Ma●ryū c 25.79 . & 80. that the Arians were wont to call Catholikes Romans , or Romanists : the same w●iteth S. Gregory Turonensis of the Arrian Gothes which were in Spaine . The Bishops also of Spayne being conuerted from Arianisme to the Catholike fayth , Vide Concil . 3. To etanū inprinci●to & Baron . Tom. 7. an . ●84 . n. 35. in fine . among other things they condemned a certayne booke set for●h by the Arians with this title , The passage o● the Romans to the Arrian Church . So the heretiks called Paulitians called Catholikes Romanists , Euthimius 2 pa. pano . 〈◊〉 21. as Euthimius testifieth . Soe finally now adayes Chatholikes are by our Aduersaries called Papists , and Romists of the Pope and Bishop of the Roman Church .

19. The sixt reason : the office of the true Church is to keepe and mayntaine the holy Scripture faithfully & continually . But our Aduersaries can assigne noe other Church as keepers of the holy Scrip●ures besides the Roman Church . Therfore it is only the true Church of God . For our A●uersar●es cannot say , that they receaued the holy Scripture from heauen , ●or from any i●uisible and vnknowne Church , Calu l. ● . Inst c 8. sect. 9. in fine . but from the visible Roman Church . Wherefore sayth Caluin , It is most certaine , that all the writings os the Prophets and Apostles came no otherwise to all posterity , but as it were from hand to hand deliuered vnto vs by the auncient Fathers continually from yeare to yeare . Thus he . But none hath deliuered the Bibles from hand to hand but the Roman Church . Wherefore it is as certaine that the Roman Church is the true Church of Christ , as that the holy Scripture is true Scripture , seeing we do not know this which we haue to be true Scripture , but by the authority , tradition , and testimony of the Roman Church .

20. Vnto this , that also belongeth which we haue proued before , Supra c. 15. huius controuers . to wit that the true Church doth not only giue a bare testimony , but also sufficient authoritie to the holy Scriptures . for this the onelye Roman Church and no other aboundantly performeth .

21. The seauenth reason . The office of the true Church is to iudge of all controuersies which do arise among Christians eyther in points of fayth , or other Ecclesiasticall affayres . But to the Roman Church only , and to no other besides , all controuersies were brought which arose in the Church eyther in fayth or other Ecclesiasticall matters . For vnto this as to the seate of S. Peter , Supra c. 77 ▪ huius cont ▪ and the supreme Church all had recourse who had any iniury or wrong done them . So S. Athanasius Patriarch of Alexandria , so Peter his successor , so S. Iohn Chrysostome Patriarch of Constantinople , Baron . Ton . 3.4.5.6 . & 7 and many others did , of whom Bellarmine and Baronius more at large , the which Caluin also cannot deny . Cal● . l. 4. Instit. c. 8. sect. 16.

22. Heereunto also it belongeth that the Roman Church hath confirmed all generall Councels 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 euery age .

23. The eight reason . The office of the true Church is to ordaine & appoint lawfull Pastors and Ministers of the Sacraments , and to conserue alwayes the ordinary vocation as we also proued before . But our Aduersaries can assigne no other Church but the Roman , which hath alwayes had this ordinary vocation , and con●inuall succession of Pastors , and the ordinary authority to send and institute Pastors in the Church of God .

24. The ninth reason . The office of the true Church is to teach a true faith without any error , so that in no one point of doctrine necessary to saluation she may erre , Cap. 8. hucontrou . as we haue already proued out of holy Scriptures . But our Aduersaries can shew no other Church besids the Roman , Cap. 7. huius cont . which hath not often erred in fayth . Neyther dare our Aduersaries affirme that there is as yet among them any visible Church which cannot erre in fayth . 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 euidently demostrate that the Roman Church neuer erred hitherto in doctrine concerning matters of faith .

15. And heere it is to be considered that in all other Churches found●d by the Apostles , Co●cius Tom. 1. l 1. Artic. 11. & seq baron . per on●nes 12. Tomos yea in the Patriarks seates themselues , there haue not b●n only heresies but also many Archbishops heretikes : but only the Roman Church among them all hath alwaies byn free & vnsteined with any heresy . The which Caluin doth plainly acknowledge when he writeth , that the Roman Church in the tyme of old heresyes was not so troublesome as other Churches were , Calu. l. 4. Instit. c. 6. s●ct . 16. sub finem . and that it kept more exactly then the rest , the doctrine once deliuered vnto her by the Apostles . But he badly ascribeth this to the power and strength of nature , or to the generous disposition of the Romans , & not to the prouidence and grace of God .

26. Much better did the auncient Bishops of Rome referre it to the singular prouidence of God , and to the praier of Christ of the which Christ himselfe speaketh when he sayth . Luc. 22. v. 32. But I haue prayed for thee Peter that thy fayth fayle not . Bell. l. 4. de Rom. Pontif. c. 3. And indeed Bellarmine alledgeth seauen auncient Bishops of Rome which attribute this to the prayer of Christ .

27. The tenth reason . The proper and chiefest office of the true Church is to bring men to their eternall saluation , so that without her helpe , or without her we cannot hope to be saued , as we proued before by our Aduersaries doctrine . Supra c. 2. buius cont . We aske therfore of them whether our predecessors who liued vnder the Bishops of Rome these thousand yeares past were all damned or no ? they dare not affirme they were damned : but out of the true Church of God we cannot hope for saluation : the Roman Church therfore wherein they liued and obteined their saluation is the true Church of Christ .

CHAP. V. By the signes of the true Church it is declared , that the Roman is the true Church of Christ .

WE haue declared out of the holy Scriptures that there are foure most certaine signes of the true Church of Christ , Cap. 19. huius Controu . all which doe proue the Roman to be the same Church we speake of ,

2. First , as concerning the vnity of faith and doctrine ; the Church of Rome hath the same faith in all and euery particular point therof with the primitiue Church , as also with that Church which hath continued now for the space of almost a thousand six hundred yeares , as Coccius clearely declareth out of the writings of all both auncient and late Historiographers , Coccius i● duobus Tom. sui thesaur . and that through euery article now in Controuersy . And we will hereafter shew in euery one of them the consent and harmony of the Roman Church with the Scriptures and auncient Church . But on the other side among our Aduersaries there are many iarres and dissensions in pointes of Faith euery one of them condemning another of heresy ; as the fors●id Coccius manifestly sheweth euen by our Aduersaries owne writings : Coccius Tom. 1. l. 3 Art. 7.8.9 & 10. wherfore it is most manifest , that there is perfect vnity and agreement in the Roman Church concerning all matters of faith , and that our Aduersaries doe differ and disagree almost in euery article therof .

3. And heere it is diligently to be considered that this doth not happen vnto our Aduersaries by a meere chaunce only , or by the malice of some few of them as they say it doth , but euen necessarily out of the nature and condition of their doctrine . For they teach , that there should be no superiour vnto whom all should be obedient and submit themselues : no iudge of Controuersyes , whose iu●gment and definition in those matters all should imbrace or follow ; besides that euery one teacheth what he listeth , and euery one of them disdayneth to be reprehended or corrected by another , wherby there must needes arise many iarres and contentions among them .

4. But in the Roman Church it is far otherwise . For if there arise any question or Controuersy which can be defined and determined by the word of God , presently the Church of Rome endeth this Controuersy , and forbiddeth vnder payne of excommunication any to teach the contrary ; and by this meanes euery Controuersy in matters of faith amongst Catholikes is forthwith ended . But if the matter be obscure and cannot easily be gathered out of the word of God , nor be very necessary to saluation , then the Roman Church commaundeth both parties that one of them do not condemne the others opinion , as we see practised concerning the Conception of the B. Virgin Mary . And in this manner all matters of Controuersy are ended and taken away . Vide Conc. Trid. sect. 5. ●ost Canon . 5. The Lutherans being conuinced by this argument doe acknowledge that the Popes supremacy is very profitable and necessary for the Church for the preseruation of this vnity and good agreement in all thinges , Infra cap. 24. § 4. & sequent . as a little after we will euidently demonstrate out of their owne writings .

5. Secondly , as concerning the sanctity and holynesse of the Church , Cocci● l. ● . 〈◊〉 Ar● . 1● . 〈…〉 lib. 〈…〉 13.14 . Coccius declareth very well and brieftly , that euen from the very first beginning till now there haue alwaies byn some holy and godly persons in the Church of Rome . Yea that also there neuer wanted some who did very strange and miraculous things . 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 . Moreouer in the same place he proueth manifestly the great impiety and wickednesse of our Aduersaries , and that there were neuer any true miracles wrought by any of them . Yea Caluin himself doth often confesse and acknowledge the dishonesty and wickednesse of his followers to be very great .

6. That it cannot most certainly be the true Church of Christ which altogeather is destitute of the gift of miracles , sufficiently appeareth by those words of Christ , These signs shal follow those that belieue , Marc. vlt. c. 17. & 18 in my name they shall cast out Diuells , they shal speake with new tongues , serpents shall they take away , and if they drinke any deadly thinge , it shall not hurt them : they shall impose hands vpon the sicke , and they shal be whole . And that this promise of Christ is not only to be restrained to the Apostles tyme we must needs confesse , vnlesse we will say that the authority to preach the Ghospell , & to administer the Sacrament of Baptisme ( the which are conteyned in the same promise ) did only appertayne to the Apostles tyme . But that the Saynts of God which liued in the Roman Church haue done all those miracles which Christ recounteth in the forsayd place is manifest by that which Coccius relateth of them . Cocc . ar● . 13. citat .

7. But heere it is diligently to be considered , that the impiety or lacke of all holinesse in our Aduersaries is not casuall , or acci●entary vnto them , as it is with vs , that is flowing from the malice of man , but it proceedeth out of the very doctrine of our Aduersaries . For they teach , that none can truly haue their sinnes forgiuen them , that none can haue any true holinesse before God , that none can haue any free will to doe good works , that noe worke of a iust man can be perf●ct or meritorious before God ; that all things aswell the bad as the good are done by a certayne necessary predestination of God , that noe satisfaction for our sinnes is necessary , that we need not confesse our sinnes , that good workes are not necessary to saluation and life euerlasting , that Gods commandements are impossible , and such other paradoxes , wherof we will speake more heerafter . All which doe vehemently incite and stirre vp men to all sinne and iniquity . But on the other syde the whole doctrine of the Roman Church inflameth continually the harts of men with the loue of vertue and the exercise of good workes .

8. Thirdly the Roman Church may truly be called Catholike , and that it is noe lesse Catholike now , then it was in the tyme of the auncient holy Fathers , both we haue sufficiently declared before , a●d Thomas Boz●us prou●th at large . For albeit the Roman fayth may seeme to haue failed in some p●ace of Europe ▪ ●upra c. 20. h●ui● cont. §. 14. Boziu● de signis Eccles . yet notwith●●anding it hath meruailously increased and still daily increaseth in Asia , Africa and those wide countries of the East and West Indies . But it is certayne that our Aduer●●ries C●urches are wholy destitute of this marke and sig●e .

9. Finally that the Roman Church may truly be called Apostolicall , it appeareth su●ficie●tly by the continuall succession o● Pa●tours ▪ euer since S. Peters tyme 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 Aduersaries can neuer shew the like .

10. And Caluin cannot deny , but tha● those holy Fathers Irenaeus , Calu. l. 4. in 〈◊〉 c. ● . Sect. 3. sub fihem ▪ Augustine , Optatus , and many others dis●uting with old heretikes vsed this argument , the which is deduced from the continuall succession of the Popes of Rome . But sayth he , they did so because till their tyme there was nothing of the doctrine deliuered vnto them by the Apostles , changed at Rome . Neyther as yet is there any of that doctrine changed which was at Rome in S. Augustines tyme , Calu 〈…〉 and besids the same succession continueth still . For we do not say , as they falsely slaunder vs , that the succession only of persnos without true doctrine is sufficient , but we vrg● a continuall succession , aswell of persons , as of doctrine , seeing that no doctrine can consist or remayne without those persons which teach it .

CHAP. VI. That the Church of the Citty of Rome is the chiefest of all the visible Churches of Christ , is clearly conuinced by the holy Scriptures .

BESIDES those arguments hitherto alledged out of the properties , offices , and signes of the true Church , wherby we haue proued the Roman Church to be the true Church of Christ , there are some other reasons which may be deduced out of holy Scriptures , Bell. & Sanderus locis citatis supra cap. 21. §. 27. in fine . whereof see Bellarmine and Sanders : we according to our accustomed breuity will only bring two principall places for this purpose , wherby it is manifestly declared , that the Roman Church is not only the true Church , but that also , that which is now in Rome is more eminent and famous then all other Churches of Christ , as the successor of S. Peter the Prince of the Apostles is there resident and gouerneth the same , as the supreme head thereof .

2. The first place is taken out of S. Mathew . Mat. 16. v. 18. & 19. For he relateth the words which Christ spake to S. Peter , which are these : And I say vnto thee , that thou art Peter , and vpon this Rocke will I build my Church , and the gates of hell shall not preuaile against it ; and I will giue to thee the keyes of the Kingdome of heauen . And whatsoeuer thou shalt bind vpon earth , it shal be bound in heauen , and whatsoeuer thou shalt loose on earth , it shal be loose in heauen .

3. First that Christ spake to S. Peter and not to the other Apostles , appeareth euidently by the very words of the text . For first of all Christ setteth downe S. Peters old name , Simon , ●ayth he , thou art blessed , Io. 1. v. 42. & Ioan 22. v. 15. and then afterward he setteth downe the name of his father Bariona , that is to say , the sonne of Ionas , or of Iohn , as also the Euangelist S. Iohn testifyeth . He sheweth afterward that the reuelation was only made to S. Peter . My father , sayth he , hath reuealed vnto thee : he doth not say , vnto you , as he is went to say when he speaketh vnto them all . He addeth moreouer , because thou art Peter , which certainly agreeth only to S. Peter : for vpon him only was this Name imposed , Ioan. 1. v. 42.

4. Moreouer Christ addeth , And vpon this rocke I will build my Church , in which words that particle ( And ) is a coniunction causall and not a copulatiue , and it signifieth because : an● in this sense it is vsed oftentymes 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. vlt. Lo thou shalt dye for the woman that thou hast taken , and hath a husband , that is , because she hath a husband . So also Dauid in his Psalmes : Giue vs thy helpe from our tribulation , and vayne is the saluation of men , that is to say , because the saluation of men is but vayne . In like manner the Prophet I say saith , Behould thou art angry , and we haue sinned , that is to say , because we haue sinned . In the same sense it is vsed in the new Testament : Luc 1. v. 42. Blessed art thou among women , and blessed is the fruite of thy wombe , that is to say , because it is blessed , as Caluin and Beza doe acknowledge : all which places Caluin con●esseth to be so vnderstood after Theophilact . Also , and none gaue him any thing , that is to say , because none gaue him . See more examples of this in the latin edition .

5. This therfore is the true sense of that place , Ioan 1. v. 42. As thou hast sayd vnto me , thou art Christ the Sonne of the liuing God , so , I say vnto thee , that I haue worthily called t●ee Peter , because vpon this rocke , which thou art , I will build my Church . For to what end should Christ haue said vnto him , thou art Peter , seeing that all knew well inough before that Peter was ●eter , but that he would therby declare that he was not called Peter without great cause , that is to say , because vpon him , as vpon a sure and stronge foundation and rocke , Christ intended to build his Church . Ioan. 1. v. 42. God therfore would haue S. Peter to remember the name which of late was giuen him , and afterward he assigneth the reason and cause why he called him so , to wit , S. Hieron , in c. 16. Matt. sup. ea verba Q●ia tu es Petrus . because vpon him , as vpon a most strong rocke he would build his Church . According to the metaphore of a rocke , saith S. Hierome , it was rightly said vnto him : I will build my Church vpon thee ▪

6. For the holy Scripture is accustomed when it speaketh of a name giuen vnto any by the interpretation of the word , Genes. 17. v. 5. Genes. 22. v. 23. Gen●s . 4. v. 25. to adioyne also t●e rea●●n and cause of the name : so said our ●ord vnto Abram : Neyther shall thy name be ca●●ed any more Abram , but thou shalt be called Abraham , and then he presently giueth a reason taken from the etimology of the word , because a Father of many Nations I haue made thee . So also he did when Iacob was called Israel . Se more of this in the Latin edition . pag. 280.

7. Lastly not without great reason Christ gaue vnto S. Peter this new name , but no other cause is assigned in the holy Scripture but this , In c. 16. Matt. Because vpon this rocke I will build my Church . This therefore and no other was the cause of giuing him this new name . Hereupon saith S. Hilary very well . O happy foundation of Christes Church , saith he , in the imposition of a new name ! and o worthy rocke of that building the which should dissolue and breake the infernall Lawes , the gates of hell , and all the stronge barres of death ! So S. Hilary .

8. Moreouer Christ said to S. Peter , I will giue the keyes of the Kingdome of heauen vnto thee , Matt: 16. v. 19. he doth not say , vnto you : in like manner he said in the singular number ▪ whatsoeuer thou hast bound vpon earth &c , Matt. 18. v. 18. that thou shalt loose &c. He spake therfore to S. Peter only , and not to many .

9. And albeit he promised this last authority of bynding or loosing men from their sinnes to the other Apostles also , yet first of all in this place he promised this to S. Peter alone , and then afterwardes to the rest , to the end we might therby know , that he made S. Peter the head of all the rest , and that all their power and authority was subordinate to that of his . For at this day all Catholike Bishops haue authority to bynd & loose , but subordinate to the Popes authority .

10. All which thinges that holy martyr S. Cyprian declareth very well in these wordes , Cypr. de vnit . Eccl. circa principium . wherby it may easily be vnderstood what was the opinion and iudgment of the primitiue Church concerning this matter , Matth. 16. v. 18. & 19. God speaketh vnto S. Peter , saith S. Cyprian , I say vnto thee , because thou art Peter , and vpon this rocke I will build my Church &c. Ioan. 20. v. 20 ▪ 21.22 . & 23. And againe after his resurrection he sayd , feede my shepe : vpon him alone be buyldeth his Church , and he committeth vnto him to feede his sheepe ; and albeit he gaue the like authority to all the other Apostles , saying : As my Father sent me , so &c. whose sinnes yee forgiue &c. yet to the end he might shew and declare an vnity , he ordayned but one chayre , & he confirmed by his authority the beginning of that vnity proceeding from one . The same indeed or equall in all other thinges were the other Apostles with S. Peter , indued with the same power and authority ( to wit , before those wordes of Christ to S. Peter , feede my sheepe ) but the beginning proceeded from vnity . The primacy was giuen to S. Peter , to the end that one Church of Christ , and one chayre might be made manifest and knowne . Hitherto S. Cyprian .

11. But now that these promises of Christ did not only belong to the person of S. Peter , but also to all those who were to succeed him in the same office till the end of the world , we do thus clearly proue and demonstrate . First because S. Peter is heere made the foundation of the Church , and the rocke wherupon it is buylded : but the Church of Christ alwayes remayneth , therfore the foundation therof must alwayes remayne , seing that nothing can continue , and be without it foundation .

12. Moreouer those keyes which were giuen to S. Peter do remayne alwaies in the Church as all our Aduersaries confesse , Ergo , he also remayneth to whom these keyes were giuen . For that authoritye , or those keyes were not giuen for S. Peter alone , but for the Church which is alwayes extant . It therfore alwaies retayneth those keyes , and that authority of bynding or loosing men from their sinnes in S. Peter and his successors , till the end of the world .

13. And this is that which S. Leo saith when he writeth , S. Leo Serm. 2. in anniuers . assumpt. suae ad Pontif. that S. Peter euen to this day gouerneth the Church of God , that is to say , by his successors : insomuch that his dignity neuer fayleth euen in an vnworthy successor . But hitherto there was neuer any successor of S. Peter acknowledged in the Church of Christ , besides the Byshop of Rome . He therefore is the only successor of S Peter and the supreme Byshop of the Church . And the Roman is not only the true Church of Christ , but also preferred before all others euen by Christ himselfe .

14. The second place is , Feede my lambes , Ioan. 21. v. 15.16 . & 17. feede my sheepe . In which wordes God commended to S. Peter not only his lambes , which signifieth the common sorte of people , but also his sheepe , to wit , the Pastors and Fathers of his Church , First , saith Eusebius Emissenus , Eusebius Emissenus Serm. in natiuit . S. Ioan Euangelist . he committed to S. Peter his lambes , and then his sheepe ▪ because he made him not only a Pastor , but the Pastor of Pastors . Peter therefore feedeth the lambes , and also the sheepe . He fe●deth children and their mothers , he ruleth the peo●le and their Prelates . Bern. de considerat . ad Eugen. l. 2. cap. 8. S. Leo Serm. 3. de assumpt. suae ad Pontif. He is ther●ore the Pastor o● all , becaus● besides lambes and sheepe there is nothing in the Church . Hitherto Eusebius . And S. Bernard : My sheepe , saith Christ : Vnto whome is it not plaine and manifest that he did not assi●n● some but all ? nothing is excepted where there is no distinction made . Thus S. Bernard . And S. Leo : Peter doth properly gouerne all , whome principally Christ also gouerneth . Ioan. 21. v. 15.

15. Furthermore it is manifest that these wordes were spoken to S. Peter and not to the other Apostles , seing that Christ asked him thrice : Doest thou loue me ? And moreouer he added more then these that he might make a manifest distinction betwixt S. Peter , and the other Apostles .

16. Finally it is most certaine , that this promise of Christ doth not only appertayne to the person of S. Peter . but also to his successors which are to remayne in the Church till the end of the world . Ephes. 4. v. 11. Caluin & Beza ibid. Confess . Rupell . Art . 25. For both the Apostle doth plainly testify and our Aduersaries do also confesse that the office of a Pastor is ordinary , and shall alwaies continue , and be in the Church of God .

17. And the chiefest re●son hereof is , because we stand in no lesse need now of a supreme Pastor , then they which were in the primitiue Church , whiles yet the Apostles were aliue , yea we haue much more need therof : besides that there are still and alwaies shal be some sheepe of Christ , therfore there shall also still continue their chiefe Pastour . The Roman Church therfore is not only the true Church of Christ , but also that wherein S. Peters successor , and the supreme Pastour of the whole Church of Christ remayneth .

18. But these two places are so manifest , that they cannot be confuted or wrested to any other sense , vnlesse we will reduce all wordes to a metaphoricall signification , or other figuratiue speaches , the which is a common tricke of our Aduersaries when they are vrged with plaine wordes of the holy scripture . But against all these falsifications of our Aduersaries we must alwaies obserue that rule of the Catholike Church taken out of S. Augustine : to wit , S. August ▪ Tom. 3. de ▪ doctrina Christiana l. 3. cap. 16. that we must neuer depart from the proper signification of the words of holy Scripture , vnlesse we be forced by the authority of some more euident poynt of faith , wherunto the proper signification of the wordes do manifestly repugne . For otherwise if we might , as often as we would , refuse and leaue the proper signification of the wordes , there will be nothing lesse certayne in all the holy Scripture .

19. Moreouer it will be an easy matter for euery one to fly to metaphors and improper significations when he is pressed with the playne wordes of holy Scripture , but there is nothing heere that should force vs to departe from the true and proper sense of the wordes . None therefore but desperate and carelesse of their owne saluation will giue credit and belieue these foolish toyes and dreames of our Aduersaries , inuented only by them in hatred and con●empt of the Byshop of Rome .

20. Yea he will rather imbrace and follow the vniforme consent and vnderstanding of the aunci●nt Fathers and of all the whole Church . For the holy Fathers in many places do affirme that ●h●se two laces of the holy Scripture are to be vnderstood litterally of S. Peter ; the which Bellarmine and Coccius haue diligently gathered togeather , Bellarm. l. 1. de Rom. Pont. c. 10. & 14. Coccius Tom. 1. l. 7. Art. 4. as many other Catholike Authors haue done before them . But because this matter is so cleare and manifest that euen our Aduersarsaries cannot deny it , as we will plainly shew in the next Chapter , we wil not now spend any more tyme in alleadging of Authors .

21. But our Aduersaries doe heere cry out , and obiect against vs , that the holy Fathers doe sometymes affirme , that the Church was built vpon the fayth of S. Peter , and sometymes vpon his confession . As though ( forsooth ) there were any among vs so foolish as to thinke that the Church was built vpon S. Peters back or shoulders , or vpon S. Peter as he was an Infidell , or dumme , and not rather vpon S. Peter as indued and replenished with the gift of faith , confessing and professing openly the mysteries thereof . Wherfore it is all one , whether we say , that the Church is built vpon S. Peter , or vpon his faith and confession , for we do not separate S. Peter from his fayth , or from the publike pro●ession therof , but we only affirme that the Church of Christ was b●ilt vpon the faith and confession of S. Peter alone , and of no other .

22. And hence it is that the same holy Fathers who in some places affirme that the Church was built vpon the faith and confession of S. Peter , 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 els where plainly testify that it was built vpon S. Peter himselfe . Yea euen in the same place they sometymes say , that it was built vpon the faith or confession of S. Peter , and sometymes vpon S. Peter hims●lfe , as appeareth by S. Epiphanius , and S. Chrysostome .

23. We know also very well that S. Augustine in some places vnderstood by this word ( rocke ) Christ himselfe , but he doth not reiect the common exposition of other holy Fathers : y●a he confirmeth the same by the authority of S. Ambrose , and he testifieth himselfe that he held that opinion in other places . For they are not to be reprehended but rather to be greatly commended , who attribute many litterall senses to the same wordes of the holy Scripture , so that they do not reiect and condemn the common and approued ●ense of the whole Church , as we haue already declared out of S. Augustine . Controu. 1. c. 15. §. 7. & seq ▪

24. Truely euen our Aduersaries themselues confesse , that the forsayd exposition of S. Augustine is both forced & harsh in it selfe . For seeing that neyther in the words of Christ which goe before , nor in the confession it selfe of S. Peter , there is any mention made of a rock , the particle ( this ) cannot demonstrate that which is not in the whole sentence , Calu. ad baec verba S. Matt. in sua harmonia Beza in c. 16. Matt. ad v. 18. but violently . Wherfore our Aduersaries leauing this exposition of S. Augustine , they vnderstand by the rock , eyther the fayth of S. Peter , as Caluin doth , or with Beza his confession . And they both confesse , that the word Cepha in the Siriacke tongue is the same in both places , when Christ sayth , thou art Peter , and vpon this rocke , and the Greeke word also 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , & 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 do only differ in their terminations , and not in substance .

Calu. loco ●itato 1 25. But albeit Caluin commendeth that deriuation 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 truely , that Christ speaking in the Siriacke toung vsed no deriuation of names , but sayd Cepha in both places . Our Aduersaries therefore do not well to obiect S. Augustines exposition against vs , the which they themselues acknowledge not to be the litterall sense of the wordes .

CHAP. VII . That the Church of Rome is the chiefes● and head of all other , is proued out of the auncient Fathers and euen by the confession of our Aduersaries themselues .

THE auncient holy Fathers do no● only wi●h v●iforme consent affirme the Roman to be the true Church of Christ , but also that it is the chiefest & most principall Church of all : in so much that they affirme it to be the head of the whole visible Church of Christ : and many other things they do write in the prayse and commendation of the Roman Church , and of th● Pope the supreme Pastor thereof , as may euident●y be ●eene in Catholike writer● which are related by Bellarmine and Coccius . Bell l. 2. de Ro●●ont . c. 1● & s●q . Coc● Tom 1 l 7. a●t . ● . 6. & 7. We for breuity sake wi●l only all●dge two of the holy Fathers , by whom it may e●si●y be gathered what was the iudg●ent and ●pinion of the ●e●● concerning this matter .

2. The first is that most ancient holy S. Ir●naeus who liued euen in the Apos●les tyme , S. Iren l. 3. a●●ers haeres . ca● . 3. because sayth 〈◊〉 , it would be to long to re●ount in 〈◊〉 vol●me the succession of al Churches , w● pro●osing t●e tradition , and ●ay●hos the greatest , most anci●●t and left knowne Church , founded by the two glorious Apos●les Peter and Paul , which by preaching and succession of Bishops hath descended e●en f●●m the Apostles to vs , do con●ound all those who by any meanes gat●er any thing contrary to that they should eyt●er by their owne ●oolish fancies or by vayne glory , or by the great blindnesse of their vnderstanding , or ●ol●owing any badde opinion . For all other Churches that is to say , all faythful● true belieuers th●oughout the whole world must needes come vnto this Church by reason of the most potent principality thereof . Hitherto are the wordes 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 Euang S. Io●n .

3. The other is S. Augustine whom our Aduersaries also esteeme very much , who knoweth not , sayth he , that blessed S. Peter was the chiefest and head of all the Apostles ? S. August . Tom. 2. Epist. 162. a● Episcop. Donatista●um . thus S. Augustine of S. Peter . But speaking of the Church of Rome , ●e sayth : In the Romane Church hath alwayes florished the chiefe powe● an●●●●●●●ity of t●e Ap●st●licall chayre . If we belieue 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 euen our Adu●rsari●s conf●ss● that this was the common opinion of a●l the auncient Father concerning this matter . Bucerus in prapa●ator . ad Concil. Thus w●iteth Martin Bu●●r ●●m●ty●es ●aluins mais●er and chiefe Pa●●●n , not only in his owne name , but also of all 〈◊〉 Lutheranes : we confess● plai●ly with all our harts , sayth he , that among the auncient Fathers of the Church , the C●u●ch of ●ome hath alwayes obteined the chiefest aut●o●ity and s●pr●macy aboue all others , because it hath the c●ayre of S. Peter , and whose Bishops haue alwayes byn acc●ū●ed the successors of S. Peter . thus Bucer .

5. And Caluin albeit he inueigheth bitterly against the Church of Rome , Calu. l. 4. Instit. c. 6. sect. 16. yet constreined to speake truth , writeth in this manner : I will first say this aforehand , that I deny not but that the old writers doe euery where giue great honour to the Church of Rome , and do speake reuerently of it . And a little after he sayth thus . For that same opinion which I wo●e not how was growen in force , that it was founded and ordeined by the ministery of Peter , much auail●d to procure sauour and estimation vnto it . Th●refore in the west partes it was for honours sake called the Sea Apost●l●ke . Calu. l. 4. 〈◊〉 c. 7. s●ct . 11. And in another place . I graunt , sayth he , that there remayn● also t●ue 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 Synodicall actes doe acknowledg that euen in the tyme o● the fi●st Councell of Nice , & in the dayes of Cyprian , S. Hierome , and S. Augustine the Pope o● Rome had the chiefe supremacy , the which say they , we willingly admit and imbrace to increase the good agreement in fayth , piety , and Ecclesias●icall policy , for they very well perceiued that this supremacy of the Pope of Rome did auaile much to keepe vnity and concord in doctrine and Ecclesiasticall policy .

7. And hence it is , that the sayd Lutheranes in their articles agreed vpon at Smalcalde , the which they made in the yeare 1537. to be exhibited to the generall Councell which was reported to be holden at Mantua , among other articles they appr●ued t●is of the Popes authority , and vnto these Philip Melancthon also subscribed . Who also afterward in the yeare 1548. far more euidently approued the Popes authority , writing thus in his Epistle to the Lord Embassador Theopulus : Besides these , sayth he , Habenturista eodem c. 6. fol. 7. Pag. 1. we reuerently honour and worship the authority of the Roman Bishop and all Ecclesiasticall policy , so that the Bishop of Rome do not reiect vs . Thus Philip in that place .

8. But what was the most true opinion of Melancthon concerning this matter appeareth more euidently by a certaine epistle he wrote in the yeare 1535. of the Ecclesiasticall iarres , and the agreement which was made concerning the articles in controuersy , Extat integra ista Epist. Philip . in cent . Epist. Theol. ad lo. Schunebelium ministrum Biponti●ū estque ista Epist. inter caeteras ordine 74. iuxta edit , Bipont . Anno 1597. wherein he alledgeth some reasons for the Popes Supremacy . These are Philippes wordes speaking of some of his who did hinder & resist the agreement which was to be made with Catholikes : Some of them , saith he , do thinke that nothing els is demaunded , but that hauing shaken of the Popes Monarchy , and reiecting all the old Ecclesiasticall ordinances , a certaine Barbarous liberty should be established . And a little after . Ours do grant that the Ecclesiasticall policy is a thing very lawfull in it selfe , that is to say , euen as there are some Byshops who haue charge , or rule diuers Churches : so also the Pope of Rome exceedeth all other Byshopes in authority . This Canonicall policy , as I think , no wise man eyther can or should reiect , if he desire to keepe himselfe within his owne limits . And againe . As concerning the riches and reuenewes they are the liberall and magnificent gyftes of Kinges and Princes . Wherfore as concerning this article of the Popes supremacy , and the authority of other Byshopes , there is no Controuersy among vs . For both the Pope of Rome may easily retaine his authority and the other Byshops may also keepe theirs . And there must needes be some gouernours in the Church of God who may ordayne those which are called to Ecclesiasticall offices , and may exercise the authority of the sayd ●hurch in all ●udiciall and difficulte matters , as also may examine the doctrine of the Priestes therof . And that if there were no such Bishops , yet there should be such ordayned for that purpose . And a little after . That Monarchy of the Pope is very good in my iudgment & necessary , to the end that the vni●orme good agreement in doctrine may be kept in many Nations . Wherfore a perfect good agreement in this one article concerning the Popes supremacy may easily be established , if they could once agree about other articles . Hitherto Philip.

9. Much like vnto 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 fauorits of Caluin . For in the same Century of Epistles there is one extant with this title : Martin Bucer doth testify his agreement in all thinges with Philip Melancthon both in his owne name , and of the whole Church of Argentine . Centuria Epist. Sch●neb ▪ Epist. 75. And this Epistle of Bucer is next vnto the fore sayd Epistle of Philip Melancthon .

10. Moreouer in this very Epistle when Bucer treateth of this Ecclesiasticall Monarchy ( the which he calleth Policy ) he writeth thus . But we desire nothing lesse then that the Kingdome of Christ should want her policy or authority to commaund . No where should thinges be done in better and more certaine order , no where should the obedience be greater , the subi●ction more perfect , the reuerent respect of authority more religiously obserued . But now the outward power whatsoeuer it be , is of God , and he resisteth Gods ordination , who is not obedient vnto this . Fin●lly towards the end of the same Epistle , thus he concludeth . We wi●l therfore in no sorte hinder the small and per●ect agreement of Churches . The Pope of Rome and all the other Byshops may lawfully keepe their authority , yea and their dominions also ; let them vse their aut●ority only to the edification and not to the destruction of the Church : seing that there is no authority at all the which we do not account holy , and we teach the same vnto them . We seeke for nothing so diligently as for the discipline of the Church . Hitherto Bucer with his companions , who did euidently foresee , that neyther any good agreement in doctrine nor Ecclesiasticall discipline can continue any long tyme without one supreme head & Monarch of the visible Church .

11. Finally , now also as many of our Aduersaries as haue any experience in matters of Policy , and are well affected towards the monarchy of Kinges and Princes doe willingly acknowledge that there must needes be one supreme Byshop in the Church of God , and that this is to be iustly graunted to the Pope of Rome , if we could once agree among our selues about other matters in Controuersy . For they see very well , that all those arguments wherby the monarchy of secular Kinges and Princes is established do proue in the same manner also the Ecclesiasticall Monarchy . And of the other syde all those arguments which do impugne the Ecclesiastical Monarcy do no lesse ouerthrow the temporall Monarchy of ●ll Christian Kinges and Princes .

CHAP. VIII . Wherein the arguments of our Aduersaries against the Church of Rome are confuted .

THese are the chiefest arguments which our Aduersaries do obiect against vs out of holy Scripture . The first . Christ is the head of the Church , the rocke & foundation , besides which no man can lay any other . Cor. 11. v. 3 I answere that of one and the same thing there may be many heades , so that one be subiect to another . For the head of the woman is the man , the head of euery man is Christ , and the head of Christ is God , as the Apostle testifieth . And so the woman hath three heades , her Husband , Christ , and God ; but each one of them is subiect vnto another . So S. Peter or the Pope of Rome is the head of the Church , but vnder Christ and subiect vnto him . Ad Ephe● ▪ 1. v. 22. Because Christ is the heade of S. Peter , and of the Byshop of Rome . Moreouer 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 sayd Christ , Matth. 15. v. 18. vpon this rocke I will build my Church , that is to say , the Church of the new Testament which was then to be built .

2. Yea euen by the nature of a head we may gather very well that besides Christ , who is the head of al Churches aswell visible as inuisible , 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 . Yt is necessary therfore , that besides an inuisible heade which is Christ , there be also a visible heade in the visible Church , to wit S. Peters successor .

3. Furthermore the actions which Christ exerciseth in his Church are of two kindes , some are inuisible as our vocation , iustification & sanctification &c. and these Christ exerciseth and doth by himselfe . Some other actions are visible , as to preach , administer Sacraments , and to gouerne visibly the Church &c. These Christ doth not exercise by himself alone , but also by visible men whi●h represent his person . Wherfore euen as Christ should not be sayd truly to baptize any vnlesse there were some visible man who in the person of Christ should visibly baptize : neyther can he be sayd truly to gouerne visibly euery particuler Church vnlesse in each of them some particuler person do visibly gouerne in Christs steed : so also neyther should Christ be sayd truly to gouerne visibly the whole Church , vnlesse there were some one who in his person might visibly gouerne the whole Church . But this person can be no other but the Byshop of Rome .

4. And that which hath byn said before of the head , 1. Cor. 3. v. 11. is also to be vnderstood of the rocke and foundation . For Christ is indeed the chiefest foundation of all true belieuers : E●hes. 1. v. 20. but the secondary and subordinate foundation vnto Christ is also the doctrine of the Apostles and Prophets , as the Apostle expressely saith to the Ephesians : and Caluin also acknowledgeth it to be most true . Calu. ibi● . & 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 doe vnderstand not his person only but also his doctrine preached in the Church of Rome .

5. Moreouer seing that S. Iohn in his Apocalyps sayth , ●pocal . ●1. v. 14. that the Citty of God hath twelue foundations , and in them twelue names of the twelue Apostles of the lambe . What meruaile is it , if S. Peter the first of the Apostles be called a rocke or foundation of the Citty of God .

6. And heere it is to be considered , that when the Apostle sayth that there is no other foundation besides Christ , this word ( besides ) hath the same signification that contrary or against hath , ● Cor. 3. v. ●1. as appeareth by many other places of holy Scripture . For otherwise all the Apostles are called the foundations of the Church , as we haue sayd before : but they are not contrary or against Christ , Supra cap. 35. §. 2. Contr. 1. but vnder Christ and subiect vnto him .

7. Finally yf we examine more exactely the true sense of those wordes of S. Paul to the Corinthians , 1. Cor. 3. v. ●● . yt will appeare manifestly that our aduersaries wrest the said wordes of the Apostle to a contrary sense and meaning . For the Apostle doth not speake of the foundation of the whole buylding of the Church of Christ wherof only is our present Controuersy : ● . Cor. 3. v. ●● . but of the foundation of particuler & priuate actions of euery true belieuer . For S. Paul manifestely writeth , that he layd that foundation wherof he speaketh , & that euery one buyldeth his owne proper worke vpon this foundation . But there is a great difference among these foundations : because heere Christ himselfe is he who made & ordayned S. Peter to be a foun●ation . Matth. 1● v. 18. I say vnto thee , saith Christ to S. Peter , that thou art Cephas : there S. Paul is he who long after laid that ●oundation wherof he speaketh , as a wise worke-mayster , saith he , haue I layed the foundation . 1. Cor. 3 ▪ v. 10. Heere Christ himselfe is he who buildeth , Vpon this rocke , saith our lord , I will buyld . There euery priuate man is he who buyldeth , but let euery one looke saith the Apostle , ●ow he buildeth theron ; heere the Church is that which is built theron , Matth. 1● . v. 18. I will build , saith our Lord , my Church . There the worke of euery priuate man is that which is built theron . If any mans worke abide , saith the Apostle , that which he built therupon shall receaue reward . 1. Cor. 3. ● . 14 . S. Paul therfore speaketh of the foundation of good workes which belong vnto iustice and life euerlasting wherof as we haue said Christ is the only foundation . §. 3. hui●● cap. We treate here of the foundation of the outward and visible gouernement of the Church and doctrine of sound faith . Now S. Peter & his successors were such a foundation . Wher●ore that which our Aduersaries alleadge out of S. Paul , doth nothing concerne this our prese●t ●i●putation .

8. The second argument . S. Peter denyed Christ th●ice , Ioan. ●8 . v. 25. ther●ore he could not be the re●ke , against whome the gates of hell should neuer preuayle . I answere that when S. Peter denyed Christ , he was not as then the foundation of the Church . For promise was made vnto him only , Matth. 16. I will build &c. I will gi●e thee &c. speaking alwaies in the future tense : but afterward Ioan 21. the authority was actually giuen which was b●f●re promised vn●o him , Ioan. 21. v. 15. and that after that denyall of S. Peter as also after the resurrection of Christ , feede my lambes , saith Christ , f●ede my she●pe .

9. The third argument . After that the foresayd authority was giuen Ioan. 21. S. Peter was reprehended by S. Paul Gal. 2. I answere that as witnesseth Tertullian the Marcionists obiected this very same place against Catholikes , Tertull. l. 5. contra . Marci . c. 7. vnto whome Tertullian answereth in these words , Indeed , saith he , it was a vice or fault of his conuersation , and not of his preaching . Tertull. de prase . aduersus Haret . c. ●j . in fine . And he answered very well ; for S. Peter might peraduenture them haue synned , but he could not erre in fayth , because he knew very well that the Moysaicall Law was not necessary to saluation for the Gentills , neyther did he euer teach the same to be necessary . Yea when there arose any controuersy about this matter , he manifestly taught that t●e Gentills were not obliged by it , as may be seen in the Acts of the Apostles . Wherfore if S. Peter offended in any thing , it was a synne of his conuersation and not of his preaching & doctrine , wherof we now only dispute , Act. 15. v. 10. & 11. albeit there are many who thinke that S. Peter did not offende 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 answere that those men deuided Christ from S. Peter and S. Paul , and they opposed them against Christ as equalls vnto him , making them as it were so many Christs : 1 Cor. 1. v. 13. The which S. Paul declareth in these wordes , Is Christ deuided ? Moreouer they attributed to S. Peter and S. Paul the internall and inuisible giftes of the holy Ghost , 1. Cor. 1. v. 13 . and the effect of the Sacrament , yea and our redemption also , no otherwise then they did vnto Christ . Hence are those wordes of S. Paul in the same place , why ? was Paul crucified for you ? or were you baptized in the name of Paul ?

11 ▪ But we teach that the Pope of Rome is inferior and not equall vnto Christ : wherupon he is also called the Vicar of Christ , as subiect vnto him , and not deuided from him . Moreouer we teach that the Pope doth not giue the inward and spirituall gyftes of Fayth , Hope , and Charity , but he is only the ●icar of Christ in the doctrine of fayth and exteriour gouernement of the Church .

12. The f●rst argument . The Apostle to the Corinthians and Ephesians doth recount diuers offices of the Church , 2. Cor. 1. v. 18. and yet he sayth nothing of S. Peter . I answere , first , Ephes. 4. v. 11. that it is not necessary that the Apostle make any mention of S. Peter in euery place , for it is sufficient that in some one place or other he hath euidently declared that S. Peter was a chiefe member of the Church the which he did when he said , that he came to Hierusalem to see S. Peter , Gal. 1. v. ●● . and tarryed with him fifteene dayes .

13. Furthermore in these very places he manifestly maketh mention of S. Peter . For euery where he putteth the Apostles in the first place , and all Christians knew well inough , that S. Peter was chiefe of all the Apostles , according to that of S. Matthew , the first Simon who was called Peter . Heerupon saith S. Augustin : who knoweth not tha● S. Peter was the chiefe of the Apostles ?

14. Finally the Apostle himselfe doth not indeed speake in these places of the ordinary Ecclesiasticall Hierarchy , but of those extraordinary giftes which were giuen to the members of the primitiue Church . For the recounteth there also the Euangelists , Prophets , the grace of doyng cures or helpes , kindes of tongues &c. which are certaynely extrordinary gyftes : as S. Chrysostome , Theophilactus , Oecumemus , and others expounding these wordes of the Apostle , haue well noted .

15. The sixt argument . Many of the Byshops of Rome were wicked bad men , and giuen to many kindes of synnes , as all euen Catholike writers do testify . As therfore they haue grieuously erred in manners , so they might also erre in faith and doctrine . S. Aug. Tom. 2. Epist. 165. ad Gener. & Tom 7. contra lite● as Peril . Donatist . lib. 2. c. 5. 6 & 53 . I answere that this was in tymes past the argument of the Donatists agaynst Catholikes , wherunto S. Augustine hath often answered . For there is a great difference betwixt their conuersation and doctrine , because an error committed in our manner of conuersation only hurteth him which erreth , but an error in doctrine is also hurtfull to many others , yea euen to the whole Church of God . Hence proceeded that admonition of Christ : all thinges therefore , whatsoeuer they shall say to you , obserue yee , and doe yee : but according to their workes do ye not . Caluin also refuteth this argument of our Aduersaries more at length as the foolish inuention or dreame of the Anabaptistes : for he knew very well that among his Ministers there were many most wicked vngodly men . Wherfore it is very strange that his followers will repeate and inculcate this argument so often .

16. Our Aduersaries haue many other arguments besides these which need no confutation : for they are not taken out of the word of God , but all do rely and are grounded vpon lyes and meere fables forged by auncient Heretickes , or Schismatickes , or at the leaste by such as were no fauourits nor welwillers to the Church of Rome , Sander . l. 7. ●itato . Baron . in omnibus 12. Tom. 2. Tim. 4. v. 4. the which Doctor Sanders and Cardinall Baronius prosecute particulerly throughout all ages . Wherfore that saying of the Apostle doth very well agree to our Aduersaries . And from the truth certes they will auerse their hearing , and to fables they will be conuerted .

17. We will heere alledge one most certaine example of those Slaunders the which our Aduersaries cast against the Church of Rome . Calu. l. 4. Inst. c. 7. sect. 18. And that we may also omit that Caluin in few wordes hath no lesse then fiue manifest lyes of one only Byshop of Rome , Iohn 22. as Bellarmine clearly proueth ; the same Caluin truly hath forged three most famous and markable lyes against the whole Church of Rome : for he saith , Bellarm. l. 4. de Rom. Pont. cap. 14. ●um aagit de 36. Papa . Caluin lib. 4. Inst. c. 7 sect. 27. S. Aug. Tom. 7. de vnitate Eccles. c. 2. & 3 . that these are the three principle articles of that Diuinity which is taught by the Byshops and Cardinalls of Rome . First , that there is no God . The second , that all thinges which are written & taught concerning Christ , are lyes and fables . The third , that there is no lyse after this .

18. But that one answere which S. Augustine gaue the Donatists slaundering wrongfully Catholikes in tymes past , may suffice to confute all these reproachfull and iniurious lyes of our present Aduersaries . Let vs not heare , saith he , what this or that man saith , but what our Lord saith : let vs not heere , this say I , thus sayest thou , but thus saith our Lord , and what the holy Scriptures say vnto vs concerning the Church .

19. Moreouer that which in general the same holy Father in another place saith against the lyes of the Donatists , S. Aug. Tom. 7. d● vnitate Eccles. c ▪ 12. may now very well be applyed in this manner to the Roman Church . I know , saith he , what is written in the holy and Canonicall Scriptures concerning the Church of Rome and the saith therof , I know not what you say of her Apostacy or falling from her fayth . Truly as we do reade in bookes , the which you also do honour & reuerence , of the Roman Church and faith therof , so also reade you vnto vs out of bookes the which we also do honour and reuerence , how she forsooke and lost her faith . Doth it please you that we should belieue euery slaunderous reproach of men vpon what occasion soeuer it was vttered and obiected against the Roman Church , the which the holy Ghost hath both deliuered & commended vnto vs by his holy Scriptures , this indeed is pleasing to you , but whom also it should more iustly please , you see well inough ; but you being ouercome by obstinacy will not yield to the truth . And a little after . Lo h●ere the Roman Church , with whome I communicate , Rom. 1. v. 17. where I reade thee her name , there finde thou me her faultes , if thou canst , Rom. 1. v. 8. but if thou cryest , and rehearsest them from some other place , we following the voyce of our Pastour euidently declared vnto vs by the mouth of the Apostle S. Paul , do not admit , belieue , or heare your wordes . Ioan. 10. v. 7. My sheepe , saith our heauenly Pastour , heare my voice and follow me . His testimony of the Roman Church is not obscure , but very cleare and manifest . Whosoeuer will not go a stray or wander from his flock , Rom. 1. v. 7. & 8. let him heare him , let him follow him . Hitherto S. Augustine .

20. Finally it is heere diligently to be noted , that our Aduersaries neuer durst be so bould as to affirme so strange and absurd things of the Church of Rome , so auncient in it selfe , and so commended by all the auncient holy Fathers , yea and by the Apostle S. Paul himselfe , but that they falsely perswade themselues that she hath lost and forsaken the true doctrine of Christ . Rom. 1. v. 7. & 8. Heerupon they say that Rome is Babylon , and they are not ashamed to affirme the Pope to be Antichrist . But if it were once proued manifestly , that the Roman Church teacheth nothing which is not very agreable to the word of God , all our Aduersaries weapons against the Church of Rome will easily be blunted and ouerthrowne , and also they wil be forced to confesse with Caluin , Calu. l. 4 ▪ Inst. cap. ● . sect. 10. in fine . that the breach from this Church , is the denyall of God and Christ , or that there cannot be imagined any fault more heynous . But this God willing shal be more euidently hereafter declared in euery Controuersy .

CHAP. IX . Of the Adoration of the Pope of Rome , & of the kissing of his feete .

AMongst other Crimes wherewith the Roman Church is charged by our Aduersaries , one at which many take offence , is the adoration of the Pope , and the kissing of his feete . We will therefore in this Chapter say somewhat in iustification therof , for if it shall appeare that nothing is done therein which is not warranted by the written word , it will appeare how little reason they haue to tearme that impious Idolatry , which is nothing els indeed but Religious piety .

2. Howbeit we are first to forwarne the Reader , to the end he be not deceaued by the name of Adoration , that Adoration in the holy Scripture hath two significations : in the one it appertayneth to God alone , 1. Paral. vse . v. 28. Gen. 2. v. 7. Gen. 27. v. 28. in the other it may without any sinne at all , yea with great merit be giuen to men . And of adoration in both senses , are verified those wordes of the Scripture ; Gen. 49. v. 8. they adored first God , and then the King . Many other places of Scripture there are which approue this adoration of men , of which only we now treate . For this adoration only is exhibited to the Pope , & not that other which belongeth only to God : and it is exhibited vnto him as the Vicar of Christ , wheras the other cannot be exhibited but to the true God himselfe . Now there are foure testimonies of holy Scripture which euidently proue , that the adoration of the Pope , is not only lawfull , but also dutifull .

3. The first testimonie is , that which the Prophet Isay recordeth in these wordes : Isaiae 45. v. 14. Thus saith our Lord , the labour of Egipt , & the merchandize of Ethiopia , & the eminent men of the Sabeans shall come vnto thee , and they shal be thine , they shall follow thee , they shall go with their handes manacled , or bound in chaines , and they shall adore thee , and make supplication vnto thee . It is manistest that the Prophet in this place speaketh not to Christ , but to the Church : for all the verbes and pronownes in the Hebrew text are of the feminine gender , and not of the masculine : besides , it appeareth euidently by all that goeth before these wordes , and all that followeth , that this promise was made to the Church of Christ . The Prophet therfore saith , that the labour & negotiation ( that is the riches gotten togeather by labour and negotiation ) of Egipt , and Ethiopia , and the eminent persons of the Sabeans ( by whome are vnderstood the Princes of the Gentils ) shall passe ouer to the Church , and they shal be the Churches , and they shall walke after the Church in manicles ( by which are signified Ecclesiasticall lawes ) and that they shall adore the Church , and make supplication to her .

4. And it is to be obserued , that the Hebrew word in the last coniugation , as it is vsed heere , and in a manner euery where el● , signifyeth to prostrate ones selfe before another , not howsoeuer , but by way of adoration ▪ as al that are skilfull in the Hebrew tongue know , in so much as the 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 themselues before thee , thereby to exhibite adoration vnto thee : we haue therefore out of the Scripture that the Church , and consequently the Ministeriall head thereof , not only may , Calu. comment . in Isa 45. v. 14. edit. ann. 1559. Gen. apud loan Crispinum . but must be adored , vnlesse we will make God to falsify his promise . But the craft● dealing of Caluin heere is to be detected , who to abuse the Reader leaueth out in his latin translation twice the Pronowne Te , that this adoration may not seeme to be referred to the Church , but eyther to God , or to Christ ; for he translateth not , adorabunt te , & obsecrabunt te : but thus , adorabunt atque obsecrabunt : whereas in the Hebrew , the particle ( te ) is twice put in the feminine gender , so as this adoration and obsecration must needes be referred to the Church , and therefore those of Geneua durst not omit the same , neyther in their French Bibles , nor in their corrupt translation : which they call Vatablus , no nor Caluin himselfe in the former edition of his Commentaries vpon Isayas , Calu. in epist. ad Reg. Augl . ante comment in Isaiam edit . illius anni 155● . which was set forth in French in the yeare 1552. but in his latter latin edition in the yeare 1559. ( which he will needs haue accounted a new worke ) being now become more wary , he twice omitteth that particle , and that not vnaduisedly , but of set purpose , as is manyfest by his former edition .

5. The second testimony is also in the same Prophet Isayas , in which much more clearly is declared the exceeding great honour which the Kinges and Princes of the earth shall doe vnto the Church : for thus God speaketh to the Church of Christ . Kinges shal be th●● nursing Fathers , Isa. 49. v. 23. and Queenesshalbe thy nurses : they shall adore thee with their faces bowed downe to the earth , and licke vp the dust of thy feete : Where not only is expressed that humble adoration , by which one prostrateth himselfe before another bowing downe his face euen to the earth , but there is further added a new Metafor of imbracing and kissing of feete , put in practice by Christian Emperours , Kinges , and Princes , therby to honour the vicar of Christ , and in him the Church , or rather Christ himselfe : for whosoeuer with gredines and feruour , hasten to the imbracing and kissing of the feete of any man , seeme as it were to licke , and thereby to wipe away the dust of his feete , for the Hebrew word signifyeth to wipe away in what manner soeuer , as may be seene in the booke of Numbers the 22. Chap. and the 4. v. and the 3. of Kings Chap. 18. v. 38.

6. The Prophet Isay then in these wordes fortold that Kings and Queenes , that is Princes , men and women , should prostrat themselues downe to the earth at the feet of the Church , so as by imbracing and kissing therof they should seem to wipe away the very dust of the Churches feet : which prophecy hath byn fullfilled of old , and as we see , is still fulfilled in the Roman Church by the humble and Religious submission expressed by Christian Catholike Princes in the imbracing and kissing of the Bishop of Romes feet , the supreme head of the Church on earth , which kind of Religious worship seeing it was so many ages agoe foretold by the Prophet , our Aduersaries had small reason to thinke the same so absurd a thing , or so much estranged from Christian piety .

7. The third testimony is taken from the same Prophet , which no lesse manifestly doth shew vnto vs , that such an adoration and kissing of the Churches feete was to be practised as hath byn sayd ; for amongst many other thinges which he foretelleth , appertayning to the Maiesty & powerful authority of the Kingdome of Christ to come , Isa. ●0 . v. 14. he setteth downe this promise made by God to the Church , The sonnes of them that humbled and afflicted thee , shall come and bow vnto thee , and all they that detracted from thee shall adore thy footsteeps , which in the Hebrew is much more cleare , where it is thus , they shall adore the bendings of thy feete , then the which nothing could be sayd more manifestly for the adoration of the Churches feete in her visible head ; for the bendings of the feete by the figure Synecdoche signify the feet themselues , as may be seene in the third of Iosue and the 1● . v. For the bindings of the feete in that place are in the 15. v. following called feet , so the bendings of the hands themselues 1. Reg: 5. v. 4. and 4. Reg. 9. c. v. 35. which wordes of the Prophet conuince Caluin , as shal be sayd . We see then how the Prophet Isayas , not in one place only , but in many , fortelleth this 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 seene in the Apocalyps , where S. Iohn testifieth in expresse tearmes , 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 feete , Apocal. ● . v. 9. and they shall know that I haue loued thee , which is all one , as if he had said , I will make them come and adore th●y feete , 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 haue adored before our Lord , when they adored our Lord himselfe , so S. Iohn in his Apocalyps writeth , that all Nations shall come and adore before God , Apoc: 15. ● . 4. that is , they shall adore God himselfe : lastly that which by S. Luke is expressed in these wordes , Luc. 4. v. 7. if thou shalt adore before me , S. Matthew expresseth thus , if falling downe thou shalt adore me . Matth. 4. ● . ● . It is all one therfore in the Scripture , to adore before a thing , and to adore the thing . Moreouer if God was willing and pleased that men should adore the feet of the Bishop of Philadelphia , much more gratefull and acceptable will it be to him , that Christians with a godly affection should prostrate themselues at his feete who is the supreme Bishop of the whole Church , and by kissing of them exhibite vnto him not only a Ciuill , but also a Religious adoration , adoring him in God , and for God , Apoc. ● . v. 9. which is well expressed by God himselfe when he saith , they shall know that I haue loued thee , so as this adoration must be admitted , or expresse Scriptures denied .

9. Neyther is this any whit differing from the custome of the auncient Church , as our Aduersaries obiect , but rather very conformable and agreable therunto : for it is manifest that kissing of feete 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 vnto him in great troupes , offering their little ones , kissing his ●eete &c. And S. Chrysostome vehemently exhorteth the people , to prostrate themselues at the feete of all Monkes in signe of honour and reuerence , Come , saith he , and touch the holy feet ▪ for it is much more honorable to touch their feet , then to touch the head of others .

10. And that it was an auncient custome in the Roman Church , that such as came to salute the supreme Byshop should prostrate themselues and kisse his feere , is sufficiently proued by the hystory of S. Susanna recited by Baronius : and Tertullian who liued a hundred yeares before Susanna , ●aron . Tom. ● . ●n 294. 11. vl● . maketh also not ob●cure mention hereof : for describing the manner after which in his tyme penitents were wont to be receaued in the Roman Church , amongst other thinges , he saith , that penitents were wont to fall downe to the Priests , Tertul. de paenitent . c. 9. and to kneele to the dearely beloued of God : which is nothing els but kneeling downe to adore : and the same Tertullian els where saith , Tertul. de pudicit . c. 13. that they were wont to licke vp the footesteps of euery one that past : where he seemeth to allude to those wordes of the Prophet Isay , cited a little aboue , Isaias 49. v. 23. they shall licke vp the dust of thy feete , Isaias 60. v. 4. and adore the steppes of thy feete . Now if it be so that they licked the footestepes of all Christians , much more doubtlesse the footestepes of the supreme Byshop , who receaued them into the Church , and who at that tyme was called the blessed Pope , as the same Tertullian witnesseth .

11. Neyther 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 Byshop of Rome , not for his owne holines or any other quality with which he is adorned as a priuate person , but only for that authority and spirituall power which he receaued from Christ , and which indeed properly appertayneth to God , and to Christ : and therefore in him , and by him , Christ , whose person he representeth is honored and adored , according to those words of Tertullian . Tertul. d● paenitent . c. 10. When therefore , saith he , thou stretchest thy selfe forth to the knees of thy brethren , thou layest hold on Christ and makest thy supplication to Christ . And this Caluin himselfe by the force of truth confesseth , when he speaketh of the Adoration of the Church : for expounding those wordes of the Prophet Isay , they shall ador● the stepes of thy seete , or as he translateth , they shall bow themselues downe to the plantes of thy feete , thus he writeth : Calu. in 〈◊〉 60. Matth. v. 14. Heere some man will aske 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 our selues down and prostrate our selues are signes of that honour which no man ought to admit . I answere , this honour is not exhibited to the members , but to the head , to wit Christ , who is adored in the Church , so Caluin : which also those words of God in the Apocalyps manifestly ●eclare to be true : I will make them adore thee before thy feete , and they shall know that I haue loued thee , for therefore is this honour exhibited to the supreme Bishop , because God hath so exalted the Roman Sea , and beene so liberall towards it , which is a signe of exceeding great loue . And heere 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 honored , for their owne goodnes , but for the office which Christ bestowed vpon them . As also they are called holy , Act. 28 , v. 25. and most holy , not for their owne personall holynes , but for the holynes of Christ , whose person and place they susteine vpon earth , and for the holynes of the office which they receaued from God , euen as S. Paul called Feftus President of Iury ; very good , not for any goodnes of his owne , Baron . Ton . 1. anno 58. ●●im● 13. for h● was an Infidel and a wicked man , but in regard of his office , for so the Presidents of Prouinces were wont to be stiled , as well noteth Baronius .

12. Moreouer wheras in the Scripture feet signify , diuine mission , and vocation , which is most ample in the Bishop of Rome , Rom. 10. v. 15 . no meruaile if greater veneration be exhibited to his ●eet : & it is to be obserued that the● is a Crosse vpon his shoe , which all kisse , to giue vs to vnderstand that the honor is not ex●ibited to him but to Christ crucified , whom he representeth .

13. To conclude , heere hence is easily solued that which our Aduersaries obiect of S. Peters 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 himselfe whom he took to be some God , Act. 10. v. 10. as did the Licaonians thinke of Paul & Barnabas : so S. Hierome : or surely , they thought Peter to be more than a man , Hieron . aduers . Vigil . ep. 53. n. 12. iuxta edit . Mariani victorij . as manifestly appeareth by S. Peters answere , Arise , for I also am a man , & therfore Cornelius was to be admonished & corrected : for adoration is eyther good or bad , according to the cause or reason for which it is exhibited . Now the cause for which Catholikes exhibite the same to the Bishop of Rome is very good ; to wit , the excellent power of Christ , or rather Christ himselfe gouerning & ruling his Church in his Vicar , Act. 16. v. 26. and therfore this adoration is good and gratefull to God , but the cause of Cornelius adoration was fond and false , and therfore his adoration was naught and worthily reprehended .

14. I know our Aduersaries often obiect th●● Pope Alexander the third did insole●tly ●rample vnder his feete Frederike the Empe●o●r : ●ut ●his foolish fable is soundly and copiou●ly refuted by Baronius citing the testimonies of such as were present and haue committed to writing all that p●ssed , in which there was nothing vnusu●ll , but the Pope admitted from Frederike the accustomed adoration . He that desireth more concerning the kissing of the Popes feet , may read Ioseph Stephanus who hath written a whole booke therof : it is sufficient for vs to haue briefly proued the same by many euident testimonies of holy Scripture .

CHAP. X. Of generall Councells .

GENERAL Councells doe represent the whole body of the Catholike Church ; wherefore we will now speake a little of them : for seeing that we haue already spoken of the head of the Church , it remayneth we treat of the body therof . But this we will do briefly . For our Aduersaries now adaies graunt many thinges concerning this matter which in tymes past they denyed . To the end therfore tha● the true state of this Controuersy may the better be vnderstood , three thinges are to be considered which our Aduersaries hauing now learned by experience to be true , do willingly graunt vnto vs .

2. The first is , that these Councells ●re very profitable , & that the authority therof is not to be despised . Hebr. vl●● vers. 17 . For seing that the Apostle warneth vs , to obey euery true Pastor , much more are we bound to obey many assembled togeather . For which cause our Aduersaries would also that we should all obey their synodicall assemblies : Calu. l. 4. Inst. c. 9. sect. 13. Heereupon sayth Caluin , Truly we do willingly graunt , that if there happen debate about any doctrine , there is no better nor surer remedy , then if a Synod of true Bishops assemble togeather , where the doctrine in controuersy may be discussed . Thus he . And euen naturall reason it selfe conuinceth this to be true , as Caluin also confesseth . Calu. eadem sect. 13. For it is an easier matter for many assembled togeather to discerne the truth from falshood , then if any one should attempt it at home .

3. The second thing which our Aduersaries graunt , is , that Generall Councells when they are assembled togeather in the name of Christ do not err in matters of faith , Matt. 18. v. 20. Calu. c. 9. citato . sect. 2. for they confesse that Christ promised this to two or three assembled togeather in his name . Thus Caluin , and he addeth , §. 9. sequent . Beza 3. volum . Tract . Theol. Tract . ● d● Eccles. notis . pag. 138. edit anno 1582. that they may erre when they are not called togeather in the name of Christ , the which no Catholike did euer deny , as will appeare heereafter .

4. The third thing which they admit , is , that the first Generall Councells were lawfully assembled , and that they did erre in points of fayth . Thus Beza expresly , who admitteth also the fifth & sixt generall Councell , & he sayth that all th●se of his Rel●gion are of this opinion . Calu. l. 4. Inst. cap. ● . sect. 1. Caluin also of the auncient Councells writeth thus : Calu. eade● c. 9. sect. 8. I re●●rence them from my hart , and wish them to be had in their due honour with all men . And a litle after , when he treateth of the ancient Councells , he saith , that besides those f●ure first general Councells , to wit , Nicaenum , Cōstantinopolitanum the 1. Ephesine & Chalcedonense , he admitteth also such other auncient Councells the which cannot be vnderstood but of the fifth and sixt . Eoden● . ● . ● sect. 9. For a little after he plainly reiecteth the seauenth .

5. Heere it is also to be noted that Luther in the beginning reiected wholly all generall Councells : Luther in l. contra Reg●m Angliae ● but the Caluinists afterward by reason of Seruetus and other Anti trinitarians ●ere forced to admit the first foure Councells . ●oreouer by reason of the Vbiquitarian Lutherans who confounded the properties of the two natures of Christ they were cōtreined to admit also the fifth and sixt . And these things euen the Caluinists themselues do graunt vnto vs .

6. But Catholikes te●ch these fiue things of the generall Councells . The first is , that a generall Councell cannot without the word of God m●ke any new articles of fayth , but her office is to explicate clearly and propose the word of God to be belieued of all , the which the Church hath receaued from Christ and his Apostles . For a lawfull generall Councell defineth nothing in matters of fayth , which eyther is not extant in the holy Scripture , or may not be gathered by the Traditions of the Apostles , Concil. Trident. sess. 4. or ●astly may euidently be deduced out of both . The which the Councell of Trent doth manifestly profes●e , for now we must not expect new reuelations from heauen . Calu. l. 4. Instit. c 8. sect. 10. in ●ine . Wherfore it is a meere ●launder that Cal●in sayth , that Catholikes teach , that the Church hath authority ●o make new articles of ●a●th , and that Catholikes despising the word of God do co●ne at their owne pleasure new points of fayth .

7. S. Aug. Tom 7. de Baptismo cont. Do●at . l. 2. c. 3. The second is , that we acknowledge that Generall ●ouncel●s may erre in matters , which do not belong vnto our fayth , and in this sense say●● S. Augustine , One full and perfect Councell may be ●orrected by another . Not in sayth , the which is neuer changed , but in Ecclesiasticall Constitutions , the which according to the diuersity of tymes , both are and should often be changed . Whereupon in the same place he writeth , that things ordeined be●ore may be changed by those which come after ; when we see by experience that is opened and made knowen which before was hidden and secret . For the experience of new matters which happen may change or correct the Ecclesiasticall laiues & Constitutions , but it canno● alter and change matters of ●ayth .

8. Wherefore Caluin wrongfully obiecteth against vs , Caluin l. 4. Inst. c. 9. sect. 11. that S. Leo ▪ the Pope reprehended the Councell of Chalcedon , seeing that Caluin himselfe acknowledgeth in the same place , that to appertaine nothing to f●●th which S. Leo reprehended . And he also confesseth that Catholikes teach , that Councells may erre in those thinges which nothing concerne fayth . And no lesse foolishly Caluin reprehendeth the first Councell of Nice , Calu eod● c. 9. sect. 17. about matters which do not belong vnto fayth .

9. The third is , that we acknowledge those Councells may erre , which eyther are not lawfully assembled , or do not proceed lawfully in their busines they haue in hand . For such Councells indeed are not assembled togeather in the name of Christ : and of this sort was the Councell of the Arians holden at Ariminum , that of the Eutichians at Ephesus , the seauenth Constantinopolitane Councell of the Image-breakers , the which therefore our Aduersaries doe in vayne obiect against vs .

10. The fourth is , that albeit a Councell be lawfully assembled and seeme to proceede orderly , the definitions notwithstanding thereof will not be altogeather certayne , according to the opinion of many Catholikes , vnlesse they haue their approbation from the Bishop of Rome . Vide Bell. l. 2. de Eccles. milit. cap. 11. if he be not present at the Councell . The reason is , because before that the Councell be approued and allowed of by the Pope , it is as yet an vnperfect body of Christ without any visible head , Concil. Trid. sess. vlt. 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 Councell of Trent demanded her confirmation from Pius 4. who solemnely afterward confirmed it . The which also the other auncient Councells demaunded , yea euen those which our Aduersaries do admit , as for example the first Nicene Councell , that of Calcedon , the sixt Synod , to omit other later Councells .

12. The first is , that we affirme a Generall Councell approued by the Pope , cannot erre in fayth . The reason is , because it is altogeather necessary , that there be some supreme iudgment in the Church of God wherunto all should submit themselues and belieue assuredly in all matters in Controuersy , as we haue proued before : Supra c. 17. huiu● Controupunc ; but there can be no other supreme iudgment but this .

13. Moreouer we see , that euen from the beginning of the Church till now all heresies and controuersies concerning matters of faith , haue byn still ended & taken away by the generall Councels . Wherfore they who deny this do open & make way for all old Heresies . The which when our Aduersaries had learned by experience in the Anti-trinitarians ; Anabaptistes , Vbiquitarians , and such other sectes , §. 4. huiu● cap. they were forced to admit those six more auncient Councels , as we sayd before , but the authority of all Generall Councells is alike and equall .

14. Finally our Aduersaries themselues acknowledge , Calu. l. 4 ▪ Inst. cap. ● . sect. 13. that there is no better or surer remedy to roote out and take away all her●sies : therfore eyther this is a certaine remedy , or els there is none at all , the which to affirme were to deny the prouidence of God , and his loue of his Church .

15. Moreouer that which our Aduersaries say , to wit , that the later Councels are not lawfull Assemblies , because they haue not obserued due manner and forme , is a false lye : first because it doth not become euery priuate man , to be iudge in this matter , but it belongeth to the whole Church , who hauing receyued for so many ye●res all these as lawfull Councells , we must not call them any more in question .

16. And seing that our Aduersaries do imbrace and approue the six first Councels , the lawfull forme to be obserued in Councells is to be fetched from them ; the which is exactly obserued in the later Councells , as Baronius sheweth euidently in euery one of the first six Councells . But Caluin acknowledgeth no lawfull manner of any synodicall assembly , Caluin c. 9. citato sect. 2. nor any such to be gathered togeather in the name of Christ , but where all things are proued by Scripture only , reiecting all Ecclesiasticall traditions : but we haue already proued that the Traditions of the Church of God are as a principall and chiefest part of the word of God . Cont. 1. c. ●● ▪ & seq .

17. Yea euen this was the only cause why S. Cyprian and so many other holy Byshops erred in the African Councells , when they determined that all those who were christned by Heretikes should be baptized againe , for they confirmed this their opinion very probably by many places of holy Scripture : but they reiected the auncient tradition of the Church , Lyrin . in lib. contr● Heraes . c. 9. & 10. the which they knew very well was opposite to this error , as though it had byn contrary to the holy Scriptures , S. Aug. Tom. 7. de 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 byn of S. Cyprians opinion by reason of those probable reasons which were deduced out of holy Scripture , S. Aug. Tom. 7. l. 2. de bapt. contra Donatist . c. 4. S. Aug. l. ● . citato ● . 2.5.6.7.8 . & 9. but that the whole Catholike Church had defined the contrary . And as the same holy Father teacheth at large , they most of all oppugne the custome of the Church , which were in the same error with S. Cyprian , obiecting among other thinges that place of the holy Scripture , the which our Aduersaries now adayes obiect against vs . Ioan 14. ● . 6 . God saith , I am the truth , he doth not say , I am the custome : Vnto whome S. Augustine answereth very well , that the custome of the Church is not opposite to truth , but it is euen truth it selfe .

19. Our Aduersaries arguments are of small account or moment . Caluin bringeth in the example of Caiphas and of the Iewish Councell wherin Christ wa● condemned ; Caluin c. 9. ●itato sect. 7 Ioan. 11. v. 47. the same argument Beza also alledgeth . But who doth not know that this was neyther a generall Councell , Beza in 1. Tim. 2. v. ●● . whereunto Christ was not called nor any other true belieuer , nor lawfull in it selfe , seing that it was not assembled in the name and authority of Christ who was then the supreme head of the visible and militant Church ▪ as also because it was called togeather against the true Church of God , by the wicked and cursed Synagogue of the Iewes . For that was the true Church which adhered vnto Christ and belieued in him , but that other which was altogeather depriued & had lost the true faith of Christ was rather a fit Church for Sa●han and other infernall spirits . And I meruaile truly that Caluin ●nd Bez● do alledge that Councell as true and lawfull which was assembled against Christ himselfe , as also by those who were not true belieuers in Christ , Ioan 1● . ●● 22. Psal. 117. ● 21. yea who were filthily stayned with the most heynous synne of infidelity , as Christ himselfe witnesseth , Isa. 6. v. 91 & 10. but we willingly leaue such a Church and Councell to our Aduersaries . Isa. 8. v. 14 Dan. 9. v. 2● .

20. It was also manifestly foretould by the Prophet , Matt. vlt. v. vlt. Ioan 14. v. 16. that Christ should not be receyued by the Iewes , and that the Synagogue of the Iewes should then fall from her faith . But the holy Scriptures teach the plaine contrary of the true Church of Christ , to wit , Calu. c. ● . citato sect. 8. that Christ and his spirit shall remayne with her for euer . S. Aug. Tom. 6 , l. 3. contra Maxim . Aria● . Episc c. 14 Beza volum 2. Tract . Theol. Tract. 3. d● pace Christianorum ▪ Eccles. const. circ● finem pag. 118. iuxt●●dit . G●●● A● . 〈◊〉

21. But neyther is , that other argument which Caluin and Beza vse any better , to wit , that S. Augustine would not vrge the authority of the Councell of Nice against Maximinus the Arian . For neyther can we vrge the authority of the new testament against the Iewes , not because we haue any doubt thereof , but because the Iewes do not admit the new Testament . In the same manner when that Arian would not admit the Councell of Nice , but did plainly rei●ct it , S. Augustine should in vayne haue vrged the authority therof : for otherwise it is well knowne that S. Augustine neuer had any doubt of the fayth explicated in the Councell of Nice ; the which euen our Aduersaries imbrace as the most true word of God . Calu. sect. citato Rupel . Confess . Ar● . ● . in fin● .

22. Such as desire to see any more concerning this controuersy of the Generall Councells , let them read Bellarmine in his first & second booke of the Church militant , and Coccius in his first Tome , the seauenth booke , the 21. & 22. article .

CHAP. XI . Of the Authority of the auncient Holy Fathers .

NOw it remayneth we say somewhat of the auncient holy Fathers , and of their writinges , both because they were in tymes past the chiefest members of the true Church of Christ , euen by the confession of our Aduersaries , as also because in the particuler controuersies we shall often vse the testimonies and authorities of the holy Fathers .

2. We know indeed well inough that they were men , and that they might haue erred ( but neyther are they Gods nor Angells , who accuse them of their errors ) . We know also that one or more of the sayd holy Fathers haue sometymes erred , when they left the more common opinion of others .

3. But we affirme this constantly ▪ that the auncient holy Fathers receiued by the Church of God , haue neuer written any thing with a common and vnanime consent , that is eyther contrary to the holy Scripture , or to any point of fayth .

4. Moreouer out of the writings of the holy Fathers in foure diuers manners some forcible and conuincing 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 saluation , the whole auncient Church should also haue erred , Cap. 7. huius cont . the which euen our Aduersaries acknowledge to be false as we haue declared before .

6. Secondly , that promise of Christ wherby he assecured vs that he would be alwayes present with his Church was properly made to the Pastors and Doctors of the same ; Matth. vlt. v. penul● . & ●lt . for he promised that he would be present with those whom he sent to baptize and preach , to wit , the Pastors of the Church .

7. Thirdly , Pastors and Doctors were ordained by God in his Church , Ad Ephes. 4. v. 11.12 . & 13. & 14. as the Apostle witnesseth , to the end that we be not carried about with euery wind of Doctrine , but that we may continue in the vnity of fayth till we all meet with Christ in the l●st day . But if all the Pastors and Doctors of the Church could erre , we might easily be carried away with many blastes of strange doctrines , neyther could the v●i●y of fayth alwayes continue : and in this manner God should haue prouided very badly for his Church , that it should neuer erre .

8. Finally , if all the Pastors and Doctors of the Church should teach any doctrine contrary to fayth , there should no sincere and true preaching of the word of God remayne in the Church , seeing that only Pastors and Doctors are lawfully called to the preaching of the true fayth of God . But without the sincere preaching of the word of God it is impossible , Supra c. 8● huiu con●rou . §. 15. that the Church of Christ should consist , as euen our Aduersaries confesse , and as we haue declared before .

9. Secondly , we take arguments out of the auncientholy fathers , as out of most faythfull and true witnesses of that fayth which in their tymes was preached in the Catholike Church . For our Aduersaries acknowledge , that in their tyme the true and sincere fayth of Christ was preached . We therefore alledge them as witnesses of that fayth : for if we do not belieue them who liued at that time , whom will we belieue ? but they were both eye witnesses , and nothing suspected of falshood , as S. Augustine declareth very well disputing against the Pelagians .

10. Thirdly , we take arguments out of the holy Fathers , S. Aug. Tom. 7. cont. Iulianum Pelag. l. 2. cap. vlt. as out of those Doctors whose writings haue byn receiued and approued by the auncient Church of God . For it was wont to impugne and n those writ●rs who wrote any thing contrary to the true fayth , least their writings might be hurtfull to the future Church : and on the other side it approued their writings who taught the true fayth , there is y●t extant a Decree of the Roman Councell , Vide Tom. 2. Concil. inter Decre●a S. Gelasij Papae . set forth almost a thousand two hundred yeares agoe concerning these writings . They therefore who haue beene app●oued by the auncient Church are most worthily to be belieued , because the primitiue Church as our Aduersaries confesse , hath neuer erred in iudgement concerning matters of fayth .

11. Fourthly , we take arguments out of the holy Fathers , as out of the most holy and learned men , and Blessed Saints of God . For eyther they had the sincere true fayth , and if it be so we should imbrace the same ; or they had it not , and if it be so they were not Saynts of God , nor could they be acceptable vnto him , Ad Hebr ●●1 . v. 6. as the Apostle testifyeth .

12. By this very argument the Catholiks in tymes past ouercame the Arians , Socrat. l. 5 c. 10. Sozon . l. 7. c. 12. historiae Eccles. for they vrged them to receiue the holy Fathers who wrote before Arius his tyme , or they should excommunicate them , as Socrates and Sozomenus do testify .

13. And to this purpose serue very fitly those words of S. Augustine wherein he declareth what was the iudgment of the primitiue Church concerning this matter . S. Aug. Tom. 7. contra Iulianum Pelagianum . l. 2. c. vlt. For thus speaketh S. Augustine to the heretiks of his time , whiles he vrgeth them with the testimony and authority of the auncient Fathers who were before him . They had ( saith he ) no regard eyther to our friendship , or to yours , neyther were they enemies to either of vs , they are neyther angry with you nor with vs , they were not moued with pitty and compassion on eyther side , what they found in the Church that they held , what they had learned that they taught , they deliuered to their Children that which they had receiued from their owne Fathers : we pleaded in our cause against you before these iudges , and yet by them our cause was ended long since : neyther we nor you were so much knowne to them , and yet we bring forth their sentences giuen in our sauour agaynst you . We had not as yet begunne any combat with you , and yet so long agoe they proclaymed our victory . So farre S. Augustine .

14. Finally S. Vincentius Lyrinensis a French man , who liued at the same tyme with S. Augustine proueth the same very well , by many reasons and examples , throughout all that most learned booke the which he wrote against the prophane Nouelties of all heresies . And we will conc●ude 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 booke . For thus he writeth in the end of it . If neyther the Apostolicall definitions nor ecclesiasticall decree● be to be violated , w●●rby according to the most holy and vnisorme consent of all antiquity , all heretikes , and lastly Pelagius , Celesi●us , and Nestorius ( for these were the last Heretiks that liued in S. Vincentius his tyme ) haue byn alwayes most iustly condemned ; it is necessary in much , that all these Catholikes who will heereafter proue and shew themselues to be the true and lawfull children of our holy mother the Catholike Church , should adhere and vnite themselues stedfastely , as also dy in the prosession of that sacred faith of those holy Fathers : & lastly that they s●ould abhorre , detest , banish , and persecute all the prophane nouelties of all most wicked Heretikes . Hitherto S. Vincentius .

FINIS .

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