A SUMMARY OF CONTROVERSIES. WHEREIN Are briefly treated the chief Questions of Divinity, now a days in dispute between Catholics & Protestants: especially out of the holy Scripture.  
WRITTEN IN LATIN By the R. Father, james Gordon Huntley of Scotland, Doctor of Divinity, of the Society of JESUS.  
And translated into English by I. L. of the same SOCIETY.  
The I. Tome, divided into two Controversies. THE SECOND EDITION.  
IHS'  
Permissu Superiorum. M. DC. XVIII.   

THE CONTENTS OF THE ENSVING CONTROVERSIES.  

CONTROVER. I.  

The first Part of the first Controversy treateth of the Written Word of God.  

Of the Scope and Method of this Treatise. Chap. 1.  
Of the Word of God in general. Chap. 2.  
Of the written Word of God. Chap. 3.  
How we are to seek out the true sense & meaning of the holy Scripture. Chap. 4.  
How we may know which is the true letter of the holy Scripture. Chap. 5.  
Of the Hebrew Text. Chap. 6.  
Of our adversaries new translations of the Bible. Chap. 7.  
Of the Latin vulgar Edition. Chap. 8.  
The place of Genesis (She shall break thy ●head) is showed to be well translated. Chap. 9  
Of the true sense of these words, Ipsa conteret etc. Chap. 10.  
That the written Word is no fit judge of Controversies, concerning matters of faith. Chap. 11.  
Whether the Scripture be obscure or hard to be understood. Chap. 12.  
Whether the holy Scripture be to be translated into the vulgar tongue. Chap. 13.  
That our Adversaries use many sleights in corrupting the Word of God. Chap. 14.  
The fourth, fifth, and sixth shift that our adversaries use in depraving the Word of God. Chap. 15.  
Of the seventh and eight shift. Chap. 16.  
Of the ninth and tenth shift. Chap. 17.    

THE SECOND PART Of the first Controversy handleth the unwritten Word of God, commonly called Traditions.  

Of the true state of the Question. Chap. 1.  
Out of the first and chiefest principles of faith, it is clearly convinced, that three are Traditions. Chap. 2.  
It is proved out of other particular points of saith, that there are Traditions. Chap. 3  
Whether there are any points of saith to be alleged, which are no where extant in the Bible. Chap. 4.  
It is proved, that there are Traditions by the testimonies of the holy Fathers. Chap. 5.  
By the doctrine of our Adversaries it is proved, that there are Traditions. Chap. 6.  
It is proved, that there are Traditions by the absurdities which otherwise would follow. Chap. 7.  
The Arguments of our Adversaries, taken out of the old Testament, are confuted. Chap. 8.  
That place of S. Paul's Epistle to the Galathians, the which our Adversaries do object against Traditions, is examined Chap. 9  
Other objections of our Adversaries against Traditions are refuted. Chap. 10.  
It is declared how we may know the Apostolical Traditions. Chap. 11.     

CONTROVER. II.  

The first part of the second Controversy treateth of the properties of the true Church of Christ.  

Of the properties and offices of the true Church in general. Chap. 1.  
That out of the true Church of Christ there is no salvation. Chap. 2.  
That the Church of Christ is to continue for ever. Chap. 3.  
That this Church which hath always continued, hath always been visible. Chap. 4.  
The arguments against the visible Church are confuted. Chap. 5.  
Other arguments of our Adversaries against the visible Church are confuted. Chap. 6.  
That this visible true Church of Christ cannot err in matters of saith. Chap. 7.  
That there is no lawful calling of preachers, or Pastors of the Church, but by the visible Church. Chap. 8.    

THE SECOND PART Of the second Controversy treateth of the Ground of Faith.  

Whether the Church be the foundation and ground of our faith? And of the true state of this Question. Chap. 1.  
The properties of the ground and rule of our saith are alleged. Chap. 2.  
That the Scripture alone is not the ground, or rule of saith. Chap. 3.  
That the private or particular spirit of every one, is not the ground or rule of saith. Chap. 4.  
That the Catholic Church is the ground or rule of our faith. Chap. 5.  
The arguments of our Adversaries are confuted. Chap. 6.  
That the Church doth not only give a bare testimony, but also authority to the Scripture. Chap. 7.  
The Arguments of our Adversaries are confuted. Chap. 8.  
That the Church is the judge of all Controversies in matters of Faith. Chap. 9    

THE THIRD PART Of the second Controversy treateth of the true Marks of the Church.  

Of the false, and true signs, or Marks of the Church in general. Chap. 1.  
That the true Church of Christ is One, Holy, Catholic, & Apostolic. Chap. 2.  
That the Roman Church only is the true Church of Christ, is proved by the properties of the true Church. Chap. 3.  
That the Church of Rome is the true Church of Christ, is proved by the offices of true Church. Ch. 4.  
By the signs of the true Church it is declared, that the Roman is the true Church of Christ. Cap. 5.  
That the Church of the City of Rome is the chiefest of all the visible Churches of Christ, is clearly convinced by the holy Scriptures. Chap. 6.  
That the Church of Rome is the chiefest and head of all other, is proved out of the ancient Fathers, and even by the confession of our Adversaries themselves. Chap. 7.  
The arguments of our Adversaries against the Church of Rome are confuted. Chap. 8.  
Of the Adoration of the Pope of Rome, and of the kissing of his feet. Chap. 9  
Of General councils. Chap. 10.  
Of the Authority of the Ancient holy Fathers. Chap. 11.      

THE FIRST CONTROVERSY.  

OF THE WRITTEN WORD OF God. The first Part of the first Controversy.  

CHAP. I. Of the Scope and Method of this Treatise.  
ALL the controversies of this time may be reduced to two heads: for either they are certain general principles & foundations of our faith and Religion, or they are particular questions appertaining to the same. Amongst other general Principles there be two, about which is the greatest contention at this day: the one is, the Word of God, the other, the Church: we will first speak of the word of God, and afterwards of the Church: and lastly we will examine every particular Controversy, if God shall grant us life and health.  
2. Two things do now adays hold many in error. The one is a false opinion that many have, who think it a matter of little importance, whether they give credit or no to many things taught by the Roman Church: which dangerous persuasion may be taken out of the minds of all faithful people, by that which we shall deliver concerning the word of God, and the Church, for thereby it shall evidently appear, that all things are firmly to be believed, which the Roman Church believeth, and that without this faith no man can hope to be saved. The other is, that such as desire to find out the true faith in every particular Controversy, are oftentimes so hindered by the sleights and falsehoods of our Adversaries, as it will be very hard for them to discern that which is true, from that which is false. Wherefore we will endeavour in every particular Controversy, to set down the true state of the question. Afterward we will lay open the foundation of the Catholic doctrine. And lastly we will plainly and briefly answer the chief objections of our Adversaries, whether they be drawn out of the Scriptures, or taken from the Fathers.  
3. And because our Adversaries evermore boast and brag of the written Word of God, pretending out of it only to prove their doctrine & impugn ours: our chief care shallbe to show, that the Catholic and Roman faith is both evidently and strongly to be confirmed out of the wrirten Word of God, and the doctrine of our Adversaries to have no foundation at all in the holy Scriptures, but is manifestly opposite & repugnant thereunto: yet so, as we will set down the uniform consent of the ancient Church to be agreeing with us in every Controversy, leaving the more ample search of antiquity unto others, to whom we will refer the Reader, setting down their particular names; so loathe we are that this book of ours should grow too great: and for the same reason we have thought good to omit many arguments which might be drawn out of the holy Scriptures for confirmation of the Catholic faith, contenting ourselves to set down only the more  and evident proofs, because we are resolved to be as brief as may be.   

CHAP. II. Of the Word of God in general.  
THE word of God, if we speak of it in general, may be considered two ways, either for that One, Eternal, and Infinite Word which containeth perfectly in itself whatsoeur is in the mind of Almighty God, which is the same with the Son of God, and Word of the Father, of whom S. john speaketh in his Gospel saying, In the beginning was the Word, and of this Word we are to say nothing here: but the Word of God may be other wise considered and taken for that Word, which was not always, nor containeth all things which are in the mind of God, but a small part only of them, to wit, such things as God would have us know and believe: and of the Word of God in this sense we speak now. For this Word is the proper and complete object of our faith.  
2. Moreover this Word hath two conditions or properties, the one is, that the same be revealed unto us: for there are innumerable verities in the mind of God, the which, b●cause they are not revealed to us, do not appertain to this Word. The other is, that it be immediately revealed by God, for such things as God manifesteth 
Rom. 2. v. 19 & ●0. Heb. 11. v. 1.  unto us by natural reason, appertain not to this Word of God, called therefore by the Divines, the revealed Word of God.  
3. Of this Word of God so understood, there is no Controversy between us and our Adversaries, but only in words: for wher●s our Adversaries say, that Catholics affirm, that we must with divine faith believe the words of men, or which is worse, rather believe the words of men than the Word of God; it is a mere slander, for there is no Catholic so ignorant, but he knoweth that the Theological virtue Faith, relieth altogether upon the pure, sincere, and certain Word of God alone, according to that of S. Paul, When you had received of us the 
1. Thes. 2. v. 13.  word of the hearing of God, you received it not as the word of men, but as the Word of God, as indeed it is. Neither can any man doubt, but that the revealed word of God is partly the written Word contained in the Canonical books of the old and new Testament, partly unwritten and delivered by tradition and preaching, of which unwritten 
●. Thes. c. 2. v. 14. & 1. ad Cor. 15. v. 1. ad Gal. 1. v. ●. 1. Pet. 1. v. vl●.  word the Scripture maketh mention in many places, but we will first treat of the written Word.   

CHAP. III. Of the written Word of God.  
THE witten Word of God consisteth of two parts, of the Letter which every man may read in the books themselves, and in the true sense of the Letter, which is as it were the very soul and life thereof, without which the Letter alone rather killeth than quickeneth or giveth life: as we see evidently by experience in the jews, Arians, & all other heretics, as well new as old: for the jews hold themselves stiffly to the Letter of the old Testament, & the Arians, as also in a manner all other heretics, receive either altogether, or for the greatest part the Letter of the new; but because they will not acknowledge the true sense of the Letter, jews they are, Heretics they are, Catholics they are not. And surely the Letter alone without the true sense, cannot truly▪ and properly be called the Word of God, no more than a body without a soul can truly and properly be called a man: wherefore they which spoil the Letter of the true sense, may be compared to them who be●eaue a man of his soul and life.  
2. But whosoever do substitute another contrary sense and meaning in place of the true, do no otherwise, than they, who not only kill a man, but by Art Magic bring into the body of the man killed, some other diabolical spirit, by which the dead body is so moved and stirred, as it seemeth to many to be alive: all this is so manifest a truth, as our Adversaries themselves are not able to deny it.  
3. This to have been the doctrine▪ of the ancient Church sufficiently appeareth 
Aug. ser.▪ ●8. de temp.  by the words of S. Augustine. The unhappy jews▪ saith he, & more unhappy Heretics, whilst they attend only to the sound of the Letter, as a body without a soul, so they remain dead, and void of the spirit which quickeneth. And else where: All Heretics which receive 
Aug Epist. 22●  the Scriptures and their authority, will seem to follow them, whereas indeed they follow rather their own errors, and are therefore Heretics, not because they contemn them, but because they do not understand them. And before him S. Hilary that honour of the French Nation. Remember 
Hil. l. ad Constant. Imperat.  (saith he) that there is not one of the heretics which doth not say, that he preacheth now according to the Scriptures, even those things in which he blasphemeth, albeit he lieth in so saying. And a little after: All of them speak Scriptures without the true sense & meaning, they pretend saith without faith indeed, for the Scriptures consist not so much in the reading, as in the underflanding, neither are they understood of such as go into prevarication, but continue and abide in charity. Moreover S. Hierome. Let us not think (saith 
Hieron. in c. 1. ad. Gal.  he) the Gospel to be in the words of the Scripture, but in the sense, not in the out side, but in the inside, or marrow, not in the leau●s of the words, but in the sappe●p●th, or root os reason. And a little after: otherwise 
Matt. 4. v. 6.  even the Devil himself speaketh Scriptures, and all heresies, according to Ezechiel, make unto themselves pillows which they may lay under the elbow o● every age. 
Ezec. 13. v. 18.   
2. By that which hath been said, answer may be made to our Adversaries when they object against us, that we affirm the Scripture to be imperfect, obscure, like a nose of wax which a man may writhe which way he will, and lastly the origen and spring in a manner of all heresies: for we affirm this of the naked and dead letter alone, destitute of the true sense; or rather of the letter, to which the Heretics add their own perverse sense and meaning: neither have our Adversaries any cause to wonder at this, seeing S. Paul himself saith of the bare letter alone, that it killeth, and bringeth eternal death 
1. Cor. ●. v. 6. 7. & 9  and damnation. But never any▪ Catholic did ever attribute any such thing to the living letter, which hath conjoined with it the true and native sense, and which alone is truly and properly the word of God.   

CHAP. FOUR How we are to seek out the true sense and meaning of the holy Scripture.  
THERE is great contention beweene us and our Adversaries about the means how to find out the true and natural interpretation of the letter▪ a thing so necessary to eternal salvation. They teach divers things concerning this matter, but deliver nothing that is certain. One assigneth more rules to this purpose, another fewer, but when they have said all; they confess at last that there was never any which hath not at sometime erred in seeking out the true interpretation of holy Scripture. For they give not their assent either to the ancient Fathers, or to their own Masters in all things they teach or write: nay they cannot assign any one whom they acknowledge not to have erred sometime, nor dare affirm to be free from error, seeing as they say, Every man is a liar: and so at last all 
Rom. 3. v. 4.  things are left by them doubtful and uncertain.  
2. But the Catholics do proceed after another manner, who teach, that the certain & undoubted sense of the Letter is not to be taken from the judgement of any particular man, but from the uniform consent of the ancient Fathers, and especially from the judgement and interpretation of the Catholic Church, to whom it appertaineth to judge of the sense and meaning of the holy Scriptures, as the holy and Ecumenical Council of Trent teacheth very well: for there is no doubt 
Concil. Trident. sess. 4.  but that it is more safe to follow such an interpreter as cannot err, than such a one as erreth sometimes, or at leastwise may err: but the Church cannot err in her judgement, seeing that Christ and the ●oly Ghost remain with her to teach 
Matt. 28. c vlt. joan. 14▪ v. 16. ●oan. 16. v. 13.  ●er all truth; whereof more hereafter when we shall come to treat of the Church.  
3. It shall suffice to observe and ●ote here, that according to the doctrine of our Adversaries, nothing either  or certain is contained in the holy Scripture: for whereas all dependeth of the ●rue sense of the Letter, and with them ●here is no certain or sure means by which to find out this sense; it followeth, ●hat they call all into doubt, which is in ●he Scripture, whereby who seethe not how much they injure them. But contrari●yse, according to the Catholic doctrine, all things are evident and certain which are contained in the holy Scriptures, appertaining either to faith, or good manners: the Catholics having ever a certain and faithful Interpreter, to wit, the Catholic Church. And surely whosoever rejecteth the sense which the Church giveth, and in place thereof substituteth another altogether repugnant to it, doth all one with him who rejecting the holy Scripture should in place thereof bring in a new Scripture of his own forging, the sense of the Scripture being no less a part of the word of God than the letter, which in these few words Tertullian confirmeth out of the tradition of the ancient Church: The sense adulterated, or falsified is no less repugnant 
Tertul. de pr●sc. c. 17.  to the truth, than the letter, or style corrupted.  
4. And to conclude, it may be inferred, that salvation is to be found in the Roman Church only, and none at all out 
Marc. vlt. vers. 16. ●om. 3. v. 1●. Heb. ●●. v. 9  of it, which I prove thus: Both the Scripture testifieth, & all men confess, that divine faith is necessary to salvation: but such as forsake the Roman Church, cannot have divine faith, which wholly relieth upon the word of God only, but merely human, seeing their faith is founded not in the word of God, interpreted by the Church which cannot err●, but in the word and interpretation of Luther, & Caluin, or some other private man, who as they themselves grant may err, and be deceived: such an human faith then, so doubtful and uncertain, and only warranted by man's authority, cannot justify, or bring a man to eternal salvation.   

CHAP. V How we may know, which is the true letter of the holy Scripture.  
ALL such as forsake the Roman Church, and make little account of her authority, are not only doubtful & uncertain which is the true sense of the Scripture, but they can have no assurance at all, either of the whole, or of any part of the letter thereof. For whilst they go about to call in question, and make doubtful certain books only of the old Testament, before they are aware, they take away all authority from all other books both of the old and new Testament. For whereas there is but one certain and undoubted Canon of these books, to wit, that which is received and approved by the judgement of the Catholic Church, which cannot err; our adversaries rejecting this Canon, make all the books doubtful contained therein: for no certain testimony can be had of these books, but either by this Canon only, or by the ancient tradition of the Church, but they neither admit this Canon, nor will stand to this unwritten Tradition, or acknowledge it for the true word of God.  
2. Now as for the Canons lately set out by themselves, no man can safely believe them, seeing they neither agree one with another, nor with the ancient Canons of the Church, nor are any where found in the written word of God, which (as they teach) is only to be believed: neither can they bring any thing, either concerning the Canon of the Hebrews, or any other ancient Canon, which they have not taken from the writings of the ancient Fathers, whose authority without the express written word of God, they will have to be in no wise sufficient to engender faith: so as even by the judgement of our Adversaries, none of all these can establish Faith, concerning this matter.  
3. john Caluin indeed saith, that it 
Lib. 1. Inst. c. 7. sect. 2. in fine.  is as easy for a faithful man to discern Canonical Scripture from that which is not Canonical, as to one that seethe, it is easy to discern light from darkness, and white from black. But in so saying 
See Be●l. lib. 1. de ver. Deic. 17. 18, 19  he contradicteth both reason and experience, for it is evident that in old time there was no small controversy amongst the faithful, yea and amongst learned and godly men concerning many books of the old and new Testament, yea and also even now amongst such as our Adversaries esteem faithful men, which Caluin 
Calu. pros. in Ep. lac. Epist. ad Heb. & ante ●. Petri.  himself in many places confesseth,  
4. Moreover calvin's own followers well perceiving this, fly unto their own peculiar spirit, by which they say they are chief persuaded and moved, and not by the only consent of the Church. But these speak nothing to the purpose, for 
Rupell. Confess. art. 4.  in faith two things concur, one is the cause or origen of faith, to wit God himself, and the holy Ghost, whereof there is no controversy between us and them, for we all acknowledge the holy Ghost to be the principal cause of the assent we give by faith, that is to say, that it is the holy Ghost who chief persuadeth us to believe. The other is the object of faith, or that which is to be believed, whereof we now dispute; for the holy Ghost doth not induce us to believe the false & uncertain devices of men, but the pu●e and sincere word of God only: we ask therefore of our Adversaries, by what express word of God he revealeth unto them, that there are so many Canonical books, and neither fewer nor more; for we read not this any where in the Scripture, and they admit only the written Word of God, how can the holy Ghost 
Calu l. 1. Instit. c. 9 sect. 1.  then persuade them to believe that which is not the word of God? For we are not now to expect new revelations from God, as do the Anabaptists and Libertines, whom for this cause our Adversaries condemn. It is necessary therefore, that if they will have us believe, that they are persuaded by the holy Ghost to believe such books only to be authentical, as they do say are such; that they first show this to be a truth expressly contained in holy Scripture, which they will never be able to do. Wherefore there is no certainty with them either of the sense of the holy 
Innocent. 1. ep. 3. c. vlt. Con il. 3. Carthag. can. 47. S. Aug. Epist. 335. C●cil. Trident. sess. 4.  Scripture, or of the Letter, nor ever willbe until they return unto the Church again. But we Catholics are certain of both, for we have a most faithful Canon received in the Church more than a thousand and two hundred years ago, confirmed by a general, and Ecumenical Council.  
5. And this to have been the faith and doctrine of the ancient Church for the discerning of true and authentical 
Lib. 4. Inst. c. 1●. sect. vlt.  Scriptures, that short but pithy sentence of S. Augustine (whom Caluin acknowledgeth to have been the best and most faithful witness of antiquiy) sufficiently testifieth, saying: I for my part would not believe the Gospel, unless I were moved by the authority 
Aug. con. Epist. Manich. c. 5.  of the Church, of which place I will say more hereafter in the Controversy of the Church. And else where he saith: We receive the old and new Testament in that number of books which the authority of the holy Catholic 
Aug. serm. 10 de temp.  Church delivereth. So S. Augustine.  
6. I know our adversaries object many things against many books contained in our Ecclesiastical Canon, but their chief arguments do not only derogate authority from those books but also from many others which they receive as Canonical. For they object, that some Fathers did sometimes doubt of those books which they will not admit, but they are not ignorant that some Fathers of old have doubted of the Epistles of S. james, and S. Jude, of the second Epistle of S. Peter, of the 2. and 3. of S. john, of the Epistle to the Hebrews, and of the Apocalyps, of which books they dare 
Rupell. Confess. art. 3.  not now doubt, especially Caluins followers, as is manifest by their confession of faith.  
7. They say further, that in those books which they reject, there are many things obscure, difficult, and full of contradiction, but what book of Scripture in a manner is there in the which there do not occur sometimes things 
2. Pet. 3. v. 16.  obscure and hard to be understood? did not S. Peter acknowledge as much? But as for true contradictions there are none at all, how soever there may be some things which at the first sight may seem to imply contradiction, yet indeed all things agree very well together: such a contradiction is oftentimes found in those books, which even our Adversaries receive, 
Aug. d● Do●t. Christia. l. 2. c. 41. & de ser. Dom. in mont. l. 1. c. 3.  yea even in the gospels themselves, which for all that are not to be rejected, but humbly, soberly, and piously to be interpreted, as S. Augustine many times admonisheth.  
8. To conclude, all the arguments that our Adversaries make against these books are fully answered by Catholic writers, which have set out Commentaries 
Bell. & Gre●s. Contro. 1 l. 1. c. 7. & sequ. 〈◊〉. in s●● Coronol.  upon those books, to wit, Cornelius I ansenius vpon Ecclesiasticus, joannes Laurinus upon the book of Wisdom, joannes Maldonatus and Chris●oph●r à Cast●o upon Baruch, and Nicolas Serarius upon the rest of the books of the old Testament, which our Adversaries call Apocripall, to omit the most Reverend and famous Cardinal Bellarmine, and his Champion jacobus Gretserus, as also james Gordon Lesmoreus. For it is sufficient only to have cited them, seeing that I writ only an abridgement of Controversies, & not any long commentaries upon the Scripture: And therefore content my sel●e to have showed in this place that our Adversaries must either receive the Canon of Scriptures, approved be the Council of Trent, or be utterly destitute of any certain and assured Canon.   

CHAP. VI Of the Hebrew Text.  
OUR Adversaries when they are urged with Catholic arguments taken from the Scriptures, are wont to fly to the Hebrew Text of the old Testament, and to the Greek text of the new, persuading themselves by this means to attain to the true and propter sense of the letter: wherefore something is to be said in this place of the Hebrew & Greek text, both which appertain to the Letter of the holy Scripture.  
2. We grant indeed, that when the Latin translation is either ambiguous or less plain, the Hebrew text is well and profitably looked into, as also that divers mysteries which lie hidden in the Hebrew text, and cannot sufficiently be explicated in Latin words, may be the better understood. And lastly that we may the more fully attain unto the force and Emphasis of that holy tongue.  
3. But as for the Hebrew text now extant, we do not acknowledge it to be of so great either authority, or perspicuity as our Adversaries pretend: and we further deny that the vulgar Edition wherinsoever it differeth from it, is to be corrected by it, and that for two reasons. The first is, for that the Hebrew text though never so incorrupt, further than it is approved by the authority of the Church, is much more doubtful, and uncertain than the Latin. The other reason is, for that the Hebrew text which is now in use, is in ma●y places corrupted and depraved, in which the vulgar Edition is entire and uncorrupted. Both these reason's sh●lbe confirmed in the ensuing Chapters, which the learned Reader may see in the Latin edition, from the seventh Chapter to the 14. all which I have omitted to put into English, because I intent to help the less learned, who are not so capable of that so profound and learned a discourse.   

CHAP. VII. Of our adversaries new Translation of the Bible.  
THE Catholic Church of Christ not without good cause doth reject and condemn our adversaries new Translations of the Bible, and that for many reasons. The first, and most just reason is, because such their translations are replenished with errors, which have been invented either by Ie●●es, or Heretics, whereof see many examples in the precdent Chapters of the Latin edition; but we in this Chapter will set down three other causes or origens from whence these errors spring, whereby it shall further appear, that our Adversaries can set out no Translation which shall not be sound full of many & great errors.  
2. The first cause, is for that our Adversaries either contemn, or make little account of the translations and interpretations of the Fathers, and employ all their labour in finding out all the versions, and interpretations, and expositions of the jews, which they highly extol & commend: so as in their Commentaries upon the old Testament, you shall see them cite Thargus rabbins, and such other Thalmudicall fictions, but especially Rabbi David Kimhi, whom sometimes they call learned, sometimes the most learned among the Hebrews. But of the ancient Fathers no mention at all: for if there be, it is for the most part, either to tax, or manifestly to oppugn, or even to corrupt their writings.  
3. Now what can be more unreasonable or absurd, then to beg the true sense of the Scripture of the jews who 
2. Cor. 3. v. 14. & 1. Thess. c. 2. v. 15. 16.  lack faith, and who have a veil ou●r their hearts, when they read the old Testament, with whom God is not pleased, and who are Adversaries to all men, upon whom the Anger of God is come to the end, who pervert all the oracles of the Prophets that appertain to Christ; and lastly, who are the most malicious enemies of Christians. And on the other side to despise the excellent Doctors of Christ's Church, who even in the judgement of our Adversaries were endued with the 
Rom. 8. v. 9 Eph▪ 4. v. 14.  true faith, full of the holy Ghost, ra●s●d by God, and placed in the Church, to the end we should not be carried about with every wind of doctrine, who have defended the faith against all heresies, who have sincerely instructed the faithful people in the mysteries of the Christian faith, who have faithfully set down to Posterity the sense and interpretation of the Scriptures which they rece●ued from the Apostles.  
4. Moreover, whereas no man can 
2. Cor. 12. v. ●●. ●8. ●. Pet. 1. v. 20. 21.  rightly interpret the Scriptures who hath not received from God the gift of the interpretation, which is not given but to the members of Christ, and his Church only, it is apparent ●nough how much more self it is to follow such holy Doctors, than the impious jews, who are wrapped in the snares of the Devil, and h●ld 
2. Tim. ●. v. v●t. Mat. 15. v. 14.  captive at his will. And seeing that saying o● Christ is most true, if the blind lead the blind, they both fall into the ditch; it cannot be but our Adversaries, blind and destitute of the light of faith, and led by the blind jews, must needs fall down headlong, and break their necks.  
5. herehence it is, that our Adversaries do insert into the new Translations almost all the places of Scripture corrupted by the jews, and that they deny together with the jews, many oracles of the prophets, to be understood of Christ, and many ways wrist even those oracles which they cannot deny to be understood of Christ, from that true sense in which they are cited in the new Testament, by the Apostles, Evangelists, and Christ himself, to profane & impious senses lately invented by the jews out of their hatred to Christ.  
6. The second cause is, that they desire nothing more than in their translations to departed from the vulgar edition, the which seeing it is most sincere and correct, they, which almost in all things lean it, must needs fall into many errors.  
7. The third cause is, the malicious intention of our Adversaries, who set forth new Translations of the Scripture for no other end, then by them to oppugn the Catholic doctrine, and to establish and confirm their own errors and heresies: and therefore when any plain text occurreth, which maketh manifestly against their erroneous doctrine, they seek to make obscure the true and proper sense, by their perverse translation; but if they light upon any place somewhat obscure, which may seem to savour their doctrine, they so deprave it by their new translation, that the Scripture itself may seem to confirm what they falsely teach, and so by this means they must needs stuff their translations with infinite corruptions. For these three reasons therefore not without great reason 
Gretser: tract. de nova transtat. in deafen. Bel. arm.  do we reject our adversaries translations which so swarm with corruptions. Many other reasons are both learnedly and largely set down by james Gretser, which we for brevity sake omit.   

CHAP. VIII. Of the Latin vulgar Edition.  
OUR adversaries convinced by the truth itself, confess sometimes, that the vulgar Edition not only is to be preferred before all other latin Editions, but even before the Greek text of the new Testament, and the Hebrew text of the old: for in many places rejecting them, they follow our vulgar translation, as may be seen in the Latin edition in the Chapters 8. 9 10. 13. notwithstanding that in many other places they exceedingly inveigh against, it, and with great hostility oppugn it, partily for that they see the same to contradict in many places their errors, and partly also, for that they labour by all means to pervert the text of the Scripture by their new version, to make them speak in favour of their error, which they cannot do, if the authority of the old 
Calu. in Antid. Con●. 4. sess. Conc. Trident.  interpreter continue in all things entire and vnd●minished. As for Caluin, he is so deadly an enemy to the vulgar edition, that with great excess he declaimeth against it in this manner: So far off is it, saith he, that there is one entire lease, as there are s●arse three verses together not defiled with some notable error. But to prove this his impudent assertion, he bringeth only one place out of the now Testament, which a little after we will show to have been exceedingly well translated out of the Greek. He bringeth no other places out of the old Testament than such as he taketh out of the Psalms, which (as it is evident) are translated word for word out of the Greek version of the Septuagint Interpreters. Nay in the same place, Caluin acknowledgeth that the Latin Interpreter hath, with all possible diligence, expressed the Greek translation. And as for the Greek interpretation of the Septuagint, it is most learnedly defended by Genebra●d: so as it 
Geneb. in Psal.  superfluous to say any more. Indeed Caluins & Luther's disciples find fault with many other places in the vulgar edition, both of the old and new Testament, but we will lay four general grounds, out of which all their arguments may be easily answered.  
2. The first is: If our Aduersaires will needs have the now present Roman Church condemned for following and authorizing the vulgar Latin Interpretation, they must needs also condemn the whole ancient Church, and all the Fathers who lived the first some hundred years after Christ, for they acknowledged no other interpretation of the old Testament as authentical, then that of the Septuagint Interpreters, which much more departeth from the Hebrew text now extant, than our vulgar Latin, as our Adversaries themselves confess: wherefore if the Roman Church be to be condemned for the vulgar Edition, much more the Primitive Church for the version of the Septuagint: and hereof it followeth further, that the Church is not to be condemned, which followeth a translation of the Scripture, which in some things may be amended, so long as nothing is to be found in it, which is repugnant either to faith or good manners. For otherwise the ancient Church had erred in retaining the version of the Septuagint, which was corrupted in some places, but those corruptions were not in 
Calu. l. 4. Instit. c. 1. sect. 12.  any thing necessary to be known. Moreover Calf himself confesseth, that we must not departed from the Church for errors of little importance, the ignorance whereof neither doth violate Religion, nor prejudice our salvation. Wherefore albeit there should be some such errors in the vulgar Edition, yet were not 
Rom. 1 v. ●. 〈◊〉 Epist. 57 ad Dam.  the Roman Church, which is so ancient & so highly commended by the mouth of the Apostle (as speaketh S. Jerome) to be condemned or forsaken. And this may serve for answer to our adversaries arguments, when they object certain light faults of the vulgar Edition, which have crept into it, either by the negligence of the printers, or by any other accident. As also what our adversaries object against the Psalter, may hereby be convinced to be very weak: for seeing that no other version is followed in it, than that ancient version of the Septuagint, they cannot condemn us, unless they will condemn the whole primitive Church together with us, yea the Apostles and Evangelists themselves, who followed the same version, is as showed in the 11. Chapter of the Latin Edition of this Controversy.  
3. The second ground. A good Interpreter doth not tie himself to translate word for word, seeing that every tongue hath his proper phrases, and manner of speech, but contenteth himself to express the true sense and meaning of that which he translateth. Wherefore all our adversaries arguments are nothing worth, by which they prove, that certain places of the vulgar edition are somewhat otherwise in the Hebrew and Greek, so that the sense of the whole period be one and the same, as most of the places are which they carp ●● in the vulgar Edition.  
4. The third ground. The places of holy Scripture are of two sorts: some are clear & manifest, as almost all are which set down the history of the old and new Testament. Others are obscure, and full of difficulty, as are many places in the Psalms and Prophets. Now, if the interpreter in such places as are evident and manifest, do interpret rightly all of them, and in such places of Scripture as are obscure, express a sense and meaning agreeable to the Letter, though he come short of the best sense, and that there might be a better given, he is not therefore to be thought to have erred, or not to have fulfilled the office of a good Interpreter. For so plentiful and profound is the sense o● holy Scripture, especially in such places as are obscure, as it is not easy for any m●● to judge, which is the best sense. Nay if we must interpret a new, until we have ●ound out the best sense, there will never be an end of interpreting, but we must every year set forth a new interpretation, or at least correct and amend the former, as our Adversaries have done, and Beza by name, who having set out five divers editions of the new Testament 
Beza in E●●st. a● l●●t. ante deti. ●●. 1593.  every one much differing from the other, as him●elfe freely confesseth, yet he plainly acknowledgeth that in his first edition he ●ath neither satisfied either the greatness of the work, or his own desire. Out of which ground, we answer to that which our adversaries object, to wit, that there are many places of the vulgar Edition, which might much better and much more clearly have been translated: for it is sufficient that they are well, and rightly translated.  
5. The fourth ground. We are not to reprehend the translations of holy Scripture, only because they differ one from another, so long as they are not contrary the one to the other: and in this the holy Scripture differeth from other profane writings. For even as the holy Ghost in divers places of holy Scripture teacheth things different, but not repugnant: so the same holy Ghost can in one place, & in the same words teach divers things. And heerhence it is, that S. Thomas teacheth 
1. p. q. 1. art. vlt.  well, as did S. Augustine before him, that of one & the same place of Scripture there may be many literal senses. For where as the literal sense is that which the author intendeth, and the proper and chief author of the holy Scripture is God himself, whose intention and meaning is not tied to one verity only, as is man's understanding, but he in one and the same moment comprehendeth all things; there is no doubt, but that he in the same words and at the same time, can intimate unto us divers things.  
6. The which thing is excellently declared by S. Augustin, for having said that 
Aug. ●. 12. ●onf. c. vlt.  he thought Moses intended divers senses in his words▪ he correcteth himself sa●ing, that without all doubt God, who is the principal author of the Scriptures did so. O Lord, saith he, seeing thou art God, and not flesh and blood, if man he short sighted, can it be hidden from thy spirit which will lead me into the right land, whatsoever thou wast in those words to reveal to posterity, howsoever he by whom they were spoken, thought peradventure but of one sense only, amongst many other no less true; so S. Augustin. Seeing therefore there are divers literal senses of one and the same place, one Interpreter may follow one sense, and another interpreter another, so long as neither of them do say any thing not agreeable to the word of God, but both the one sense and the other is godly, and conformable to other places of Scripture. And this maketh much for the dignity of the Scriptures, and profit of the Church, according to that which S. Augustin writeth 
Lib. 3. de Doctrine. Christ. c. 27.  else where. How could God (saith he) better commend unto us the plentiful fruit of his Divine Words, then by so disposing, as the same words may be understood divers ways.  
7. Nay we see moreover the holy Scripture itself to show very manifestly. that there are divers senses of the same words. For there is no doubt, but that commandment of Deuteron●my, Thou shalt 
Deut. 25. v. 4.  not t●e the mouth of the Ox that thresheth, according to the litter all sense, doth signify that the mouth of an ox is not to be tied whilst 〈◊〉 treadeth forth the corn in the floor, for so according to the Letter the jews observed it, as indeed they were bound to do. Nevertheless S. Paul manifestly teacheth, that God the proper Author 
2. Cor. 9 v. 9 10.  of the holy Scripture, intended chief another sense. Is God, saith he, so careful of Oxen, or doth he not so say in regard of us? for indeed those things are written for us; hitherto it also appertaineth, that in the Hebrew tongue, one word hath many significations, as hath be●ne showed in the seventh Chapter of the Latin Edition.  
8. Out of this ground we affirm, that there is no repugnance between the Septuagint Interpreters, and the Hebrew text, and between the Hebrew text and the vulgar Edition, or lastly between the interpretation of the vulgar Edition of the old Testament, and that of the new, how much soever the same words are diversly translated, to wit, otherwise of the Septuagint, and otherwise of the vulgar Latin interpreter, or otherwise of the vulgar Edition of the old Testament, and otherwise of the vulgar Edition of the new, where in both places the same words are cited: for the same places of Scripture are oftentimes otherwise cited by the Apostles in the new Testament, then hath the Hebrew text of of the old. But here is diversity without any repugnance, or contrariety. And this hath place especially in the Hebrew text, because in the Hebrew tongue there is so different reading of one, and the same word. See examples hereof in the Latin Edition of this Controversy, in this Chapter.  
9 It willbe easy out of that which hath been said to answer that which our adversaries object against divers places of the vulgar edition. For albeit there be diversity between it, and the Hebrew text, yet there is no repugnance or contrariety: and if our Adversaries think otherwise it proceedeth from their ignorance of the Hebrew tongue, which hath many words subject to ambiguity, and very many phrases much different from the Latin and Greek phrase, as in the Chapters that follow may be seen in the Latin Edition from the 16. to the 20.   

CHAP. IX. The place of Genesis (she shall break thy head) is showed to be well translated.  
IT willbe too long, and little to my purpose to examine all the places of the vulgar Edition, to which our Adversaries take exceptions, for many of them differ little or nothing from the Hebrew text of the old Testament, or from the Greek of new: we will handle some few of greatest difficulty, and which our Adversaries do most often and with great bitterness urge against us, that by them judgement may be given of the rest which are of less importance.  
2. The first place which they say is depraved, and of which they often and eagerly complain, is that of the third of 
Luther. in Genes. ib.  Genesis, v. 15. Ipsa centeret caput tuum: for it is not ipsa in the Hebrew, but ipsum, as if it were spoken of the seed of the woman and not of the woman herself. The Lutherans cry out of great injury done thereby to Christ, as to whom alone it appertaineth to bruise the head of the Devil which we attribute to another, to wit, to the Blessed Virgin.  
3. Caluin also affirmeth, that we 
Calu. in. c. 3. Gen. v. 15.  have found out a sacrilegious Exposition, whilst we accommodate that to the holy Mother of Christ which was spoken of the seed, Christ himself. And as for the Lutherans, we have less cause to blame th● for reprehending our version, seeing they stoutly maintain, that by the seed ●● the woman Chrill only is meant,  
4. But as for Caluin, he showeth the greedy appetite he hath to calumniate when he calleth our version a sacrilegious exposition, for he convinced by the truth, confesseth that by the seed of the woman not only Christ is meant, but all his members, ye● even all mankind. It is therefore wonderful that he saith, it is a sacrilegious expesition, to apply to the Blessed Virgin Mary, that which was spoken of the seed, unless ●e will not, that the Blessed Virgin be any member of Christ, or to appertain any thing to mankind. For seeing that the promise of bruising Satan's head appertaineth to Christ, and every member of his (a● Caluin writeth in express words) 
Calu. l. 1. Inst. c. 14. sect. 13●  it must doubtless principally apperthyne to the Blessed Virgin, as who next after Christ, hath most strongly crushed Satan's head. Wherefore even the Lutherans 
Hun. in Caln. judaizante, & in Anti. paraeo.  themselves observe, that Caluin hath no reason to object this unto the Catholics.  
5. But to the end we may the better understand whether it be any fault at all, that we retain in the vulgar version the particle (ips●) we are first to declare the literal sense of this place, and to examine after, whether it be any error, that we retain the particle (ipsa) in our version. For it was not out of any ignorance or drowsy carelessness, that the feminine gender crept in he●re, i●st●●d of the masculine, or neuter, as Caluin calumniateth, but it was 
In Gen. loc. cit.  done of purpose, and for just cause, as shallbe showed.   

CHAP. X. Of the true sense of these words: Ipsa conteret etc.  
THAT we may find out the true sense of these words, we must first resute the false expositions of our Adversaries. The Lutherans by the seed of the woman will needs have Christ only to be meant: we confess in deed that he is principally meant thereby, and that therefore the place may be well understood of Christ, as many ancient Fathers have expounded it, but that Christ alone is meant hereby, and not his members, we deny to be the literal sense for the reason following.  
2. First it is evident, that the seed of the Serpent which is opposed against the seed of the woman, doth not signify any one Serpent, but a multitude: it is therefore very probable, that by the seed of the woman a multitude also is signified, unless we will have the Scripture in so few words speak ambiguously. Moreover semen is a Noun collective, properly signifying a multitude, neither is there any thing in this sentence that forceth us to departed from the proper signification of the Word. This reason is of so great a force, that Caluin was moved thereby to forsake the exposition of the Lutherans, which he would otherwise willingly have embraced, the more strongly to assault us, for thus he writeth: Some make no doubt, but Christ alone is 
Calu. in Gen. loco ●it.  meant by the seed of the woman, whose exposition I could willingly approve, but that I see they offer too great violence to the word (seed:) for who will grant, that a Noun collective is to be taken for one man only? Thus Caluin. So strong is the truth, that it extorteth a true confession from her greatest enemy.  
3, Secondly it is said of the seed of the woman, that it shall crush, and bruise the head of the Serpent, but this crushing and bruising the Scripture doth not attribute to Christ alone, but to all that lead a godly life in him, for to every just man the holy Ghost speaketh, saying: Thou thalt walk over the Addar and Basilisk, and thou 
Psal. 90. v 13.  shalt tread under thy feet the Lion and the Dragon. And Christ saith unto his Disciples: Behold I have given you power to tread upon the Serpents and Scorpions, and upon all the power of 
Luc. 10. v. 19  the enemy. And the Apostle to the Romans prayeth saying: The God of peace cru●h Satan under your feet quickly. And lastly in very many places of Scripture the faithful 
Rom. 16. v. 20.  are said to overcome the Devil, and to get victories against him, which is all one as to crush him. Seeing therefore the proper work of this seed agreeth also 
1. joan. 2. v. 13. Apoc. 12. v. 11. 1. Cor. 15. v. 57  to the members of Christ, the Word seed is not to be limited to Christ alone. Ad hereunto, that God in these words intended to comfort not only Eve deceived by the craft of the Devil, but all her posterity. Now the comfort is more general, if all the faithful should be able by Christ to overcome the Devil, th●n if that Christ alone should overcome him, even as our comfort is greater that we together with Christ shall rise again, then if Christ only should rise, and be alon● attain to eternal life.  
4 Thirdly▪ Albeit we should grant our Adversaries, that Christ alone doth crush the head of the Devil, which is the former part of the sentence: yet the latter part can by no means b● applied to Christ alone, where it said, that the Devil shall crush this seed, for Christ in his own person cannot be crushed by the Devil: we must therefore needs by this seed understand also the members of Christ, for in the Hebrew text it is thus word for word, ipsa, vel ipsum, conteret t● in capite, & ●●●●teres ●um, v●lea●, in calc●●●, for the Hebrew word is the same in both places both in the first and in the later part of the sentence, and signifieth contrayre.  
5. As for Caluins' exposition interpreting 
In Gen. loc. cit. lib. 1. Instit. c. 13. sect. 2.  by the seed of the woman all mankind, it is not to be received; for God in this place denounceth enmity between the seed of the Serpent, and the seed of the woman but infidels and ungodly persons have no enmity with the Devil, and his seed▪ but are rather the seed and sons of the Devil, according to those words of Christ: Y●● are of your father the Devil; they therefore cannot appertain to this seed 
joan. 8. v. 44.  of the woman.  
6. But whereas Caluin in another place saith, that Christ and his members are signified by the seed of the woman, we 
Calu. l. 1. Instit. c. 14 sect. 18.  like well of that his saying, for it is the exposition of the Catholic and ancient Fathers, and indeed the true literal sense.  
7. For in that sentence God saith, first that he will put enmity: wherefore he speaketh not of any natural enmity, ●● Caluin insinuateth, but of a supper natural proceeding from God. Moreover God signifieth between whom this enmity shallbe, to wi●, between the Serpent and woma●. Now as by the Serpent the Devil is meant, whom that natural Serpent represented, and in whom God laid his curse upon the Devil: so by the woman E●e, is meant the spouse of Christ, or his true Church represented by E●e, whose force and victory against the Devil was therefore foretold by God: for that Eve represented▪ the 
Eph. 5. v. 32. 2. Cor. 11. v. 2. & 3.  Church, as Adam did Christ, the Apostle plainly teacheth in his Epistle to the Ephes. and the same Apostle doth therefore elsewhere expound this place of Satan, and the Church, as doth S. john in his Apocalypse 
Apoc. 1●. v. 13. 17.  where he declareth this enmity between the Woman and the Serpent, to be indeed the enmity between the Church of Christ and the Devil: wherefore here by the Serpent is signified the Devil, by the woman the Church, by the seed of the Serpent the Children of the Devil, and all the wicked who are aliens from Christ and his Church, but especially such as seduce others and 
Mat. 1●. v ●8. Apoc. ●●. v. 17.  oppugn the Church. The seed of the woman are the Children of the Church, especially such as keep God's commandments, and have the testimony of jesus Christ, as S. john speaketh.  
8. Furthermore, this woman, to wit the Church shall crush the head of the Serpent, as we have proved by many places of 
Psal 90. v. 1●. Luc. 10. v. 19 Rom. 16. v. 20.  Scripture. But on the other side the woman's heel● shallbe crushed by Satan, for the Church overcometh the Devil by her chief and more excellent members, but she is overcome in such her members as are base and worldly given, which set up their rest here upon earth, and taste no other things, but such as are terrene & earthly; worthily therefore signified by 
Defuga saec. c. 7.  the heel of the Church: let us not therefore, saith S. Ambrose, walk by love and affection upon the earth, and the Serpent cannot hurt us. In the first combat is, that the Church overcometh by open war, and therefore it is expressed by crushing of the head. In the later combat in which a part of the Church is overcome, the enemy proceedeth by guiles and deceits, and therefore that combat is signified by crushing the heel, for the Hebrew word signifying calcaneum, doth signify also properly insidiari, 
Oleast. i● c. 3. Gen.  & ex insidij● aggredi, as appeareth by many places of Scripture. And out of ignorance hereof Caluin without cause reprehendeth the vulgar Interpreter, for otherwise explicating this combat in the later part of the sentence than he had in the forme●: for the Emphasis, or force of the Hebrew word required that he should interpret the later part as he did, by these words, tu insidiab●ris calcan●●●ius, which is as much to say, as thou shalt crush her heel, not by open war, but by taking her at unawares. See further of this matter in this Chapter in the Latin Edition the 8. ●. And you shall see that our Adversaries make a great ado about a matter of small moment, if the words be rightly understood. For whether we read ipsa, and so refer it to the Church, or ipsum, that it may be referred to the children of the Church, the sense is all one, for it is all on to say, the seed of the woman shall crush the he●● of the Serpent, or the Children of the Church shall do it. And herehence it is, that the ancient Fathers, whether they read ipse, as S. Hierome and S. Chrysostome do, or ipse, 
Higher in tradit. Hebr. Hom. 17. in Gen. Amb. de fug ● saec. e. 7. Greg. in. job. c. 38.  as read S. Ambrose, S. Augustine, S. Gregory, and other Latin Fathers, all of them expound this place of the Church.  
9 Howsoever it be, the reading of the vulgar Edition is to be preferred before the other, for this victory is rather to be attributed to the Church, as to the Mother of all the faithful, and to her who continueth for ever, according to that promise of Christ, the gates of hell shall not prevail against her, then to her children or members, which are every day changed, for this promise is an explication of the promise made by God in Genesis, for the head of the Serpent, and the gates of hell signify 
Mat. 16. v. 18.  one and the same thing. And if the victory be attributed to the woman, that is, to the Church, all things are better explicated, for God first did foretell the enmity that was to be between the woman & the Serpent, and afterward he maketh mention of the seed of the woman and the Serpent's seed, so as the woman is opposed to the Serpent, and the seed of the one to the seed of the other; but the victory promsed, is said to be gotten against the Serpent himself, and not against the seed: wherefore the same appertaineth rather to the woman herself then to her seed, for the words following (between thy seed and her seed) do not properly signify any new combat, but a continuance of that combat which was between the woman and the serpent, and are put in by way of parenthesis for the combat of the Church, and of her children is all one combat.  
10. But the chief cause that moved the Church to retain at this time rather the word ipsa, then ipsum, or ipse, was to control the error of the Lutherans, for if the reading had been ipsum, or ipse, one might have thought this promise to have appertained only to Christ, as they (though erroneously) would have it, but by reading ipsa, this promise must needs be understood to have been made to the whole Church. For such is the custom of the holy Church, whether she interpret the Scripture or administer the Sacraments, to do all as is most profitable and most for the edification of the faithful. Neither is Christ hereby excluded but he is rather included in the name of the Church, a● is also the holy Ghost, for the true Church of Christ cannot consist or do any thing that is good without the help of her supreme head Christ, and the assistance of his holy spirit. That the reading according to the Hebrew text is ipsa, or ipsissima, and not ipsum, or ipse, is learnedly proved in the next Chapter of the Latin Edition of this Controversy, to which I refer the Reader, and to the Chapters following, in which other places of the vulgar Edition are defended.   

CHAP. XI. That the written Word, is no fit judge of Controversies, concerning matters of Faith.  
OUR Adversaries in the beginning did stiffly maintain that the holy Scripture was to be the only judge of all Controversies which arise in matters of faith: but when they were told, that to make the Scripture a judge was as much as to say, the Scripture did hear, speak, & live, for all these appertain to a judge, & that nothing is more unreasonable than to assign such a judge of Controversies, as can neither hear, nor speak, but is utterly void of life; changing their opinion, they begin 
jun. contra Bell. Cont. 1. l. 3. c. 3. nota 9 etc. 9 nota E. & 10.  now to say that the Scripture is improperly called a judge, and that to speak properly, the holy Ghost only is the judge. And thus having for many years together spoken unproperly, now at last they fly to the holy Ghost, of whom there is no doubt, but that he is the supreme 
Robert. Ro●oc. de vocat. effic. c. ●5●  judge of all.  
2. But they should have added further, that the holy Ghost at this time doth not immediately propose any new revelations to any particular man concerning points of faith, but only proposeth verities already revealed, and that by the mouth of the Church, as shallbe showed hereafter in the next Controversy, where we shall have occasion to say more of this matter. Whosoever therefore contemneth the judgement of the Church, in so doing, he despiseth the judgement of Christ, and of the holy Ghost, for Christ himself saith, 
Luc. 10. v. 16.  he that despiseth you, despiseth me. Neither doth the holy Ghost speak by the Scripture, but when it is rightly understood, which is never but when we embrace the interpretation of the Catholic Church, as we have already showed in the fourth Chapter.   

CHAP. XII. Whether the Scriptures be obscure, or hard to be understood.  
THE Word of God is either written, or unwritten and preached. Now certain it is, that the Word preached is not obscure, for it is not hidden from such as perish: the question therefore is of the written Word. 
● Cor. 4. v. 3.  Our Adversaries in the beginning did teach that the whole Scripture was easy, and no part thereof hard to be understood, but after that, not only many obscure places, but even whole Chapters out of the Canticle of Canticles, out of Ezethiel, and other Prophets were objected by the Catholics, 
Beza de not. Ec●l. Vol. 3. p. 137. edit. an. 158.  they changing their mind confess that very many places of Scripture are obscure, but that all points of doctrine necessary to salvation, are be found in places plain and easy.  
2. For resolution of this question, we must answer with a distinction, and say, that if the word Scripture be taken for the bare Letter only, then doubtless the 
● Cor. 3. v. 6. 7. 9  Scripture is obscure, or ●ls S. Paul would not have said, that it killeth, and causeth death and damnation; but if it be taken properly, that is to say, together with the true sense and meaning thereof, than it is not obscure but plain enough in all things necessary to salvation: and in this sense speaketh S. Augustine, as do also other Fathers 
l. 3. de doct. Christ. c. 7. & 9  whom our Adversaries cite when they say, that all things necessary to salvation are manifestly contained in the holy Scripture.  
3. Moreover the holy Scripture is both manifest, and obscure, but not in regard of the same persons. It is passing obscure and not to be understood of the proud, such I mean, as despise the sense and consent of the holy Fathers, yea and of the whole Catholic Church, but to little ones and such as are humble, who follow in all things the foresaid sense & consent, it is manifest 
Psal. 18. v. 8.  and perspicuous. The testimony of our Lord is faithful (saith the Psalmist) giving wisdom to the little ones, that is, to such as are humble and not proud: and Christ our Lord saith, thou hast hidden these things from 
Matt. 11. v. 25.  the wise, and revealed them to little ones, that is to the humble. The Scripture indeed is obscure to such as want faith, & are destitute of the holy Ghost, but easy & plain to those which abide & presevere in the faith of the Church, & by that means are guided & governed by the holy Ghost.  
4. The Word of God shineth brightly, the Word of God, I say, not the word of men, nor the word of the Devil, for that only is the true Word of God which is in the true sense, & not in the bare letter; for the letter depraved by a false sense is not the Word of God, but the word of men, or rather the word of the Devil: the word of God doth illuminate the eyes, but the 
2. Cor. 4. v. 41.  eyes of such as have eyes to see, and not their eyes whose minds Satan hath blinded, so as the light of the Gospel cannot shine to them.  
5. In vain therefore do our adversaries heap together so many places of Scripture, in which it is said, that the Word of God is said to be clear, full of light, & perspicuous, for this is not attributed by the Scripture to the bare letter, but to the letter joined with the true sense, which true sense cannot be had out of the Catholic Church.  
6. Neither doth the Scripture say, that the Word of God is manifest to all indifferently, but to such only, as being endued with the true faith, are humble of heart, and therefore inspired by the holy Ghost; if therefore our Adversaries will have the Scripture to be full of light, and easy to be understood of them, it it necessary that they return again to the true Church, in which only is true faith, true humility, the true sense of the Scripture. & the true spirit of God, without which the holy Scripture will never be plain, clear and manifest: for it is great imprudency, I will not say impudence, to contend so eagerly, and with such hostility about the plainness and perspicuity of the holy Scripture, and to have no will to return into that way, which only leadeth to plainness and perspicuity.   

CHAP. XIII. Whether the holy Scripture be to be translated into the vulgar tongue.  
THAT we may briefly dispatch that which hath been so largely treated of by many concerning this matter, we will reduce all unto four general assertions. The first is; There is no doubt but the Word of God is to be preached to the people in the vulgar tongue, so as the question is only of the bare written letter.  
2. The second assertion is; Neither the example of Christ, nor of the Primitive Church do convince that the Scripture is to be translated into the vulgar tongue, but rather the contrary, for Christ never commanded the jews to translate the Scriptures out of the Hebrew tongue into the Syriac, and yet in Christ's time the aun●ient Hebrew tongue was to the jews, as the Latin is to the Ere●ch, Italians, and Spaniards, and only the Syriac tongue was in use amongst the common people, which even our Adversaries confess, such I mean as are the more skilful in the Syriac, and Hebrew tongues, as namely these, Sebastian Munster in his preface before his Syriacal & Caldaical Grammar, Francis junius in his preface before the new Testament in the Syriac tongue of Tremelius, Peter Martin Morentine of Navarre in the preface of his Caldaical Grammar printed a● Ro●hel the year 1590.  
3. Neither did S. Paul write in Latin to the Romans but in Greek, though 
Hier. de Script. Eccles. in Luc. See S. Aug. l. 2. de doct. Christ. c. 11. & seq.  not the Greek tongue but the Latin was their vulgar tongue. So S. Luke did ●rite the acts of the Apostles at Rome in Greek and not in Latin. And even to S. Augustine's time four hundred years after Christ, the Bible was not extant but in the three learned tongues, Hebrew, Greek and Latin, no not in the time of Rabbanus▪ Maurus, who lived 
Rab. l. 5. de inst. Cler. c. 8.  eight hundred years after Christ, as himself testifieth in express words.  
4. Neither can our Adversaries allege any authentical example of the ancient Church for the translation of the Scripture into the vulgar tongue: they tell us indeed of one Vulphil●s a Bishop of the Goths, who is said to have translated the Scripture into the Gothish tongue, but he was not a Catholic, but an Arian Heretic, as witness Theodoret, 
Theod. l. 4. hist. Ecc. cap. vl●. Socr. lib. 4. c. 27. Sozom. l. 6. c. 37. Cass in hist. tripart. l. 8. c. 13.  Socrates, Sozomenus, and Cassiodorus.  
5. For as for that which certain late writers allege of S. Cl●ysostome his translating of the Scripture into the Armenian tongue, as also of S. Hierome his translating of the same into the Dalmatical tongue, there can no certain proof be brought thereof, And they who writ this, do not affirm, that all the Scripture was translated by them, but certain parts only used of old to be read in the prayers of the Church, as the Psalms, Epistles, gospels, and Lessons, which were sung publicly at Mass, & in the Canonical hours, which we read to have been granted by Pope john the eight of that name, to the Moravians at their first Conversion to the faith of Christ, but this was 880. years after Christ, and this custom was of no long continuance amongst them, as appeareth 
Baron. Tom. 10. an. 880. n. 19 & Tom. 11. an. 1080. n. 1.  by that which Pope Gregory the s●auenth writeth to the Duke of Bohemia, & is to be seen in Caesar Baronius.  
6. The third assertion; To translate the Scripture into the vulgar tongue is neither in itself unlawful, nor forbidden by any Ecclesiastical law, so it be truly translated. Nay such a translation serveth Preachers to great use, who are to cite and expound the Scriptures to the people in the vulgar tongue. Heretical translations are indeed forbidden, especially of the new Testament, because in them many places of holy Scripture are by false translating corrupted.  
7. The fourth assertion; It is not a thing profitable to all to read the Scriptures in the vulgar tongue, yea to many it is rather pernicious: for we are taught by 
●. Pet. vlt. v. 26.  the Apostle S. Peter, that in the Scriptures are many things hard to be understood, which unlearned, and unstaid people deprave to their own destruction. Many also there are uncapable of meat and solid sustenance, who are therefore to be 
●. Cor. 3. v. 2. Heb. ●. v. 12.  fed with milk, as the Apostle speaketh, and for such it is more wholesome to be fed by the sermons and instructions of their Pastors, then to feed themselves with reading the Bible. It was therefore great prudence of the Church to forbid that the Bible, though translated and set forth by Catholics, should be read of 
Index li. drohan. Reg. 4.  all indifferently, and without the approbation and leave of the Bishop, Pastor, or Ghostly Father.  
8. Our adversaries object certain places of S. Chrysostome, and S. Hierome, in which they exhort to the reading of the Scripture, but they should have observed, that those Fathers speak of reading the Scripture in the Greek tongue then extant, or in the Latin according to the old edition, which was never forbidden to any by the Church: whereas our Controversy is about the translations of the holy Scripture out of the Hebrew, Greek, and Latin into the vulgar tongue, which are all for the most part corrupted.  
9 And it is worthy the noting, that our Adversaries spend their time in vain, in gathering together arguments by which to persuade men, that it is necessary for them to read the Scriptures in the vulgar tongue, to the end they may learn out of them what they must necessarily know if they willbe saved, for how truly or plainly soever they be translated, no man shall ever receive any fruit by them, unless he first believe aright, and be guided by the holy Ghost, to whom it appertaineth to guide us into the right 
Psal 142. v. 8. & 1●.  land, to make known unto us the way in which we are to walk, to teach us the will of God which we are to fulfil. Which is manifestly to be seen in the jews who understand the Hebrew text much better than Christians, in which there is so ample and clear mention of Christ, and yet for all that they do not believe in Christ. Our Adversaries therefore have little reason to keep such ado about the words of Scripture, or the translation of them: let them first embrace the true Faith which is in the Church only, let them seek after the holy Ghost who is not to be found out of the Church, let them seek out the true sense of the Letter, which the Church only conserveth uncorrupteed, and it will easily be granted unto them to have the Scriptures in what tongue soever they will, so they be truly and uncorruptedly translated, and that they use them to their own salvation, and not to their destruction, as many do, whereof we have for witness not only the Scripture but daily experience. And this shall suffice concerning the translation of the Scripture into the vulgar tongue.  
10. For of the prayers in Latin either privately made by the people, or publicly offered by the Priest at mass, and in the administration of the Sacramonts', we will treat hereafter in their proper places.   

CHAP. XIII. That our Adversaries use many sleights in corrupting the Word of God.  
OUR Adversaries often require us to prove all that which we say out of the written Word of God, but when we cite the same in express terms, they have many ways by which they deprave it. Wherefore before I make an end of this Controversy concerning the written Word, it shall not be from the purpose briefly to detect such their corruptions; partly to the end that no man be deceived by them, and partly that every man may understand nothing to be so plainly and clearly set down in the written Word, which by the Commentaries of crafty and subtle wits may not be weakened and made of little force, if no regard be had to the authority and judgement of the Church. And that no man may think that I herein calumniate them, or deal less sincerely with them, I will set down out of their own writings some one or two exampls of each manner of corrupting, whereof many will occur in each Controversy.  
2. The first manner of shifting of places alleged out of the written Word, is to say, that the original text is corrupted, and what is alleged is crept out of the margin into the text, whereof see many examples in the 12. and 18. Chapter of the Latin Edition of this Conttoversy.  
3. Their second shift is to reject the vulgar translation, and instead thereof to cite some new and corrupt translation of their own. It is evident enough, that Luther in his first version of the new Testament into the Germane tongue, set forth in the year 1522. hath more than a thousand errors, as many have observed, amongst 
joannes Cocl eus de acts Luther. an. 1522.  which neither the last, nor the least is his presuming to add to the text of S. Paul the 3. Chapter and 28. verse, the particle alone, thereby the stronglier to establish his doctrine, that Faith alone justifieth, for this place of the Apostle, We think a man i● 
Rom. 3. v. 28.  justified by faith, he translateth by saith alone: & when a certain friend of his, to whom the same was objected by a Catholic, asked the cause why he so translated it, he no less ridiculously then proudly answereth, in a certain little book set forth by him in the year 1530. under this title: A certain information or answer made to two questions proposed by a certain good friend, concerning the translation of Scripture, and the invocation of Saints. In which he adviseth his friend to answer the Catholics objection after this manner. D. Martin Luther 
Luth. ●0. 4. Germ. excuso Wittemb. an. 1551. fol. 475.  will have it so, and saith, that a Papist and an Ass i● all one thing: so I will, so I command, let my will stand for a reason: for we will not be the papists scholars▪ but their judges. Luther will have it so & he saith, that he is a Doctor above all the pope's D●ctors. So Luther, concluding at last that the word (alone) shall remain in his new Testament, though it should make all his adversaries mad: and he addeth further, that he is only sorry, that he had not added two words more to the text, and translated it after this manner, we are justified by only faith, without any works of any law.  
4. Zwinglius also who first in our age endeavoured to persuade many, that the body of Christ is not really contained in the Sacrament of the Eucharist, the better to establish this his error, goeth about to 
Zuing. l. de vera & falsa relig. c. de Euchar. §. 202. in lib. excuso Tiguri. 1555.  prove that those words of Christ, this is my b●dy▪ are very well translated thus, this signifieth my body, & with this his new translation he is so ravished, as if he had received the same from heaven, for these are his words: So therefore hath Luke, with whom we content ourselves, without citing any other Evangelist: And having taken bread, he gave thanks, broke it, and gave it them, saying, This signifieth my body which is given for you, do this in remembrance of me. Thou seest O faithful soul, but yet wrapped in absurd opinions, how all things here agree, and nothing is violently either taken away or added, so as thou hast cause to wonder, that thou hast not been always of this opinion, and much more that any dare so boldly tear and rend the body of this speech so well joined together. So Zwinglius in the praise of his new translation, wherein he arrogates more authority to himself than is due, so as that of Cicero in his book de divinatione may well be applied to him, I never saw any man arrogate greater authority to himself, and in the end say just nothing.  
5. Moreover concerning Caluins and Bezas errors in translating, or rather perverting the holy Scriptures, whole books 
Calu l. 2. instit. c. 16. &. in c. 26. Matt. v. 39 & inc 27. ●●a●th. v. 46. Item in Catech. Dom. 10. Bez. in c. 5. ad Heb. v. 7. &. tranct. Theol. pag. 657. juxta edit. Geneu. 1582.  are extant, as also of the corruptions of the Geneva Bibles, which are every year increased, but this shall much more commodiously be declared hereafter in the particular Controversies. We will only here set down one example of a corruption to be found in Caluins, Bezas, and all the Geneva Bibles. And this corruption is forged of purpose by them to confirm a new and notable blasphemy against Christ and himself, by some apparent testimony of Scripture: for they teach in many places that Christ when he prayed in the Garden was seized with an extreme fear, lest God being angry with him for our sins, for which he had taken upon him to satisfy, should inflict upon him eternal damnation: neither did Christ fear without cause, for they say he suffered upon the Cross the pains of a damned person, & the torments of hell; for these are the impious words of Caluin: Christ suffered in his soul the torments of a forlorn, and damned man: and Beza saith, at what time Christ hang upon the Cross, he was in the midst even of the torments of hell, which is as much, as to say, that God himself was not only afraid of the torments of hell, but that he suffered and endured them, for it is evident that Christ was true God. But against these absurd Paradoxes we are to dispute hereafter. It shall suffice here to show, that they have depraved the holy Scripture, to fortify this their impious assertion: for whereas it is written in the fifth to the Hebrews, 
Heb. 5. v. 7.  and 7. v. that Christ was heard, of God, for his reverence, Caluin first, and after Beza, and all the Geneva bibles, make the text to say, Christ was heard by reason of his fear, or because he was afraid, but that in 
Bez. annot. anni 1598.  the last Edition Beza hath added more words to the text, making it sound thus: His prayer being heard, he was delivered fr●̄ this fear. Moreover Caluin in his commentaries and Beza in his annotations seek to prove out of this text, that Christ feared eternal damnation, & that he was delivered out of this fear by his prayers which he offered with tears: true it is, that in the French Bibles lately printed at Geneva, in the year 1605. they have put in the margin, vel pro sua reverentia, where enforced by truth they manifestly contradict Caluin and Beza, who plainly deny, that this place is so to be translated: yet lest their inconstancy should be noted, they leave the former words in the text (ayant estè exaucé de ce qu' il craignoit) that is in latin, exauditus est ex ●o, vel in eo, quod timuit.  
6. But all others as well Catholics, as their Aduersaires who have written before Caluin, translate pro sua reverentia, vel pro pietate sua, as Erasmus, Bucer, the Tigurines in their Bibles of the year 1542. Nay Sebastian Castalio for this cause sharply reprehendeth 
Castal. in deafen. suae translat. Bibl. in fine.  Castalio for this cause sharply reprehendeth Beza, who glorieth, that Caluin was the first that found out this new explication, in a note of his upon this 7. v. See his editions the year 1560. & 1565.  
7. The third shift is, their false exposition of the text though never so truly translated, for by divers commentaries and little notes in the margin, they go about to persuade their Readers the clean contrary to that which is expressly in the text. See examples hereof in this Chapter in the latin edition.   

CHAP. XV. The fourth, fifth, and sixth shift, that our adversaries use in depraving the Word of God.  
THE fourth shift of our Adversaries is to fly to figurative and metaphorical speeches, for it is most true, that was 
Aug. l. 3 dedoct. Christ. cap. 10.  wittily observed by S. Augustine, If (saith he) the mind be preoccupated with any erroneous opinion, whatsoever the Scripture saith to the contrary, men take to be a figurative speech. And surely there is no kind of figurative speaking to which our adversaries at one time or another have not recourse: but there are three figures of which our Adversaries do oftenest serve themselves in depraving the holy Scriptures, which 
Matt. ●●. v. 26. Cal●. l. 4. Instit. c. 17. sect. 21.  are these, Metonymia, Hyperbole, and Ironia. Metonymia is a figure very familiar with Caluin, for by it he perverteth many places of Scripture, yea even those plain words of Christ, this is my body: for having disputed long about the sense of those words at last he concludeth thus: I omit (saith he) Allegories and Parables, lest any man should think that I seek evasions, and to go from the matter in hand, I say it is a metonymical speech. So Caluin.  
2. By the figure Hyperbole our adversaries shift of all those so evident testimonies, by which we prove that remission 
Tob 4. v. 26. Tob. 12. v. 9 Eccl. 3. v. 33.  of sins is obtained of God by good works, as are these: Alms delivereth from all sins and death, and suffereth not the soul to go into darkness. And again, Alms delivereth from death, & it is that that purgeth sin, & maketh us find mercy & life everlasting. Moreover water putteth out a burning fire, and Alms resisteth sin: for the Lutherans say, that all these are Hyperbolical 
Apel. confess. August. tit. de justif. Lib. 4. Instit. c. 14. sect. vit. Ca●●s. in c. 6. Matt. v. 16. & inc. 24. v. 82. Luc. vlt. v.  speeches. Beza also seeketh to extenuat by the figure Hyperbole that which the Apostle writeth in the praise of the Roman Church, when he saith, your faith is preached all over the world, Caluin in like manner by the same figure not only depraveth many places of the ancient Fathers, but will needs force Christ himself without any need at all, to speak Hyperbolically. And finally Philip Melancthon goeth about by the figure Ironia to occlude all those manifest words of Christ, That which remaineth; give Alms, and behold all things are clean unto you. For Philip contendeth that Christ 
Erasm. in annot. in Luc. Calu. & Beza in illa verba S. Luc.  spoke not those words in earnest, but in jest, which he took from Erasmus, as he did many other things: but Caluin and Beza confess, that this is a foolish Ironia: A●beit they also pervert the same words another way, for they restrain the word omnia, only to meat.  
3. The fift shift is, when catholics allege plain places of Scripture which admit no figure, to say, that the Scripture, yea even Christ himself did speak exactly, but after a gross and popular manner, the meaning is, that he speaketh only probably, and not solidly. For example sake, when we prove that the Sacrament of the Eucharist excelleth the Manna of the jews by these words of Christ, your Fathers 
joan 6. 48. & 49  indeed have eaten Manna and are dead, this is the bread descending from heaven, that if any man eat of it, he die not, Caluins' answer is, that 
l. 4. Instit. c 14. sect. 25.  Christ accommodated his speech to the gross conceit or opinion of the jews. When we prove the Exorcisms of the Church, by which she casteth out devils, to be holv, because Christ saith, one Devil will not cast out another, Caluin answereth, We 
Cal. in illum v 25. Matth. 12.  must remember (saith he) that when Christ v seth such proverbs, as are in use among the people, he useth them only, as probable conjectures, and not as solid proofs. So he. No marvel therefore, it our Adversaries say our arguments be not solid, seeing they writ so much of Christ's own arguments.  
4. Their sixth shift is, to answer to such plain testimonies as are alleged out of Scripture against their errors, that the Scripture speaketh not simply, that is to say, not truly, but according to the false opinion of them, against whom it hath to do, which indeed is nothing else, but to deny the Scripture. This is an usual shift of Caluin, who interpreteth to dispute by 
Cal. 2. instit c. 11. sect. 7.  contention, to be all one, as to dispute not according to our own mind, but according to their error, and foolish affection, who obscure the light of the Gospel. So as when we prove that our Sacraments excel the Sacraments of the old law, because S. Paul saith, that the ceremonies of the 
Coloss. 2. v. 17.  jews were shadows of things to come, but Christ the body itself. And again, that the Sacrifices of the law could not make perfect according to conscience, 
Heb. 9 v. 9 & 13.  but served only to sanctification & cleansing of the flesh: and lastly, that they could not take away sin. To all these places Caluin answereth. 
Heb. 10. v. 11. Cal. l. 4. Inst. cap 14. sect. 25.  Wear, saith he to observe diligently that the Apostle S. Paul in all these places speaketh not simpliciter, sed per conte●●onem, which what it is to say, we have interpreted out of Caluin before.   

CHAP. XVI. Of the seventh and eight shift.  
THEIR seventh shift is, when they are urged with express words of Scripture, to say that they are to be understood before men, and not before God, or in truth. This shift Caluin and Beza use often, for thus they rid themselves of these places: Every branch that bringeth not forth fruit in me, he will 
joan. 15. v. 2. Calu. Ibid.  cut off Caluin here contendeth that the evil which believe in God, are in Christ only in the estimation of men, and not indeed: whereof it followeth, that the words of Christ are thus to be understood, to wit, that the evil seem indeed to men to be in Christ, but are not so in truth.  
2. That place also of S. james, Man is 
jac. 2. 24 Beza & Calu. in illa verba.  justified by works, and not by faith alone, is interpreted by Caluin and Beza, and almost all other our Adversaries of justification before men, & not before God. See more examples in this Chapter in the latin edition.  
3. The eight shift is▪ when they know not what to answer, to say, it is an improper speech, and by this occasion to change the words of the Scripture into other words of their own forging. For when we cite the words of Christ in which a reward is promised to fasting and prayer, Caluin turneth them of with this answer, 
Calu. in c. ●. Matt. v. 4.  when Christ, saith he, promiseth a reward from God for fasting, he speaks improperly, as is said a little before, concerning prayer. Likewise when to prove free-will, we allege those 
Matt. 12. v 33. Calu. ibid.  words of Christ, to wit, make the tree good, Cal●●n answereth, it is an improper speech.   

CHAP. XVII. Of the ninth, and tenth shift.  
THEIR ninth shift is, when the words of Scripture are so plain and manifest, that they cannot otherwise escape, they say at last, that the Scripture commendeth unto us a thing impossible: and to make this shift more probable, the● corrupt the text by adding the particle (si) as if the Scripture spoke conditionally, and not absolutely: for when we cite the places of Scripture in which life everlasting is promised to such as 
Matt. 19 v. 17. Luc 10. v. 28.  keep God's Commandments, as when Christ saith, If thou wilt enter into life, keep the commandments; And again, do this and thou shalt live: The answer of Caluin and Beza is, that Christ in these words speaketh of a thing impossible. Caluin upon the former place 
Calu. in 29. Matt. v. 17.  writeth 〈◊〉: Some of the ancient Fathers, saith he, have interpretea this place amiss, as do the Papists after them, as if Christ should teach, that we could deserve life everlasting by keeping the law. And a little after he concludeth, saying: This answer of Christ is according to the old law, to wit, that no man can be accounted just before God, but he who shall satify the law, which is impossible. And 
Calu. in 16. Luc. v. 28. L●b. 3. Instit. c. 17. sect. 7.  upon the later place he writeth thus: It is impossible, saith he, to fulfil what the law commandeth: yea it is a principal axiom with Caluin, & a common answer to all such places. A legal promise, saith he, annexed to a condition impossible proveth nothing, & thus with s●ch impossibilities they dally with us, & with the holy Scripture itself: so far forth, as they 
Calu. & Beza in c. 2. ad Rom.  dare affirm, that the Apostle in one Chapter avoucheth unto us seven times things impossible. For whereas the Apostle in the 2. cap. of the Ep. to the Rom. and 6. v. affirmeth 
Bez. in c. 2. ad R●. v. 6. annot. 6. edit▪ an. 1550. 1564. 1565.  first, that God will render to every one according to his works, they interpret the place thus; that God will indeed give to men according to their good works if there were any such, but that no man can do any good work before God. Is there any man, saith Beza, that shallbe able to bring these works which the Apostle saith shallbe rewarded with eternal life? And whereas in the seventh v. the Apostle saith, that God doth render life everlasting to such as seek the same by the patience of good works, their answer is, that, he insinuateth a thing impossible, and that, no man can do any good work before God, no not the iuslest man, which is not worthy of eternal damnation. 
Calu. l. 3. Instit. c. 19 sect. 4.  Whosoever, saith Caluin, have made the greatest progress before all others in the way of the Lord, if they cast their eyes upon the Lord God, what work soever they attempt, or go about, they see it to be accursed. And surely I for my part, could easily believe that such is the progress of our adversarirs in the way of our Lord. See the rest of the Apostles places in the latin edition.  
2. The tenth & last shift is the wresting of divers words to a wrong sense, and to invent sundry different understandings of the words, to build upon it many interpretations never heard of before, and for a final Conclusion to say, the place is obscure, and therefore proveth nothing. For 
Luc. 22. v. 19  example hereof, those most evident words of Christ, This is my body with is given for you, may suffice: for some of them wrest the pronoun hoc, others the word est, others the word corpus, others the pronoun meum, others the relative quod, others the preposition pro, others the pronoun vobis, and others the Verb datur, and each word they wrist divers ways, so as one, more than 
Anno 1577.  thirty years ago, hath gathered out of their writings two hundred expositions of these few words of Christ, of which Cl●u●ius de Xainctes numbereth particularly 84. And that they are both many, and different, yea repugnant, wherewith they labour to make obscure these words of our Saviour, no man can doubt. See another example in the latin edition. And it is worthy of noting, that in all these shifts they serve themselves of other places of Scripture, to prove what they say: whereby it may appear how easy a thing it is, to corrupt the Scripture by other places of Scripture, but that the provident and daily care of the holy Catholic 
1. ad Tim. v. 15. Matt. 28.  Church opposeth itself against such corruptions, worthily therefore called the Pillar and Firmament of truth, against which the gates of hell shall never prevail.   
FINIS.   

OF TRADITIONS. The second Part of the first Controversy.  

CHAP. I. Of the true state of the Question.  
HAVING already in the precedent Treatise spoken of the written Word of God, and of all other things thereunto belonging; now it remaineth we speak a little of the unwritten word commonly called Traditions. But to the end that the state of this controversy may more easily be understood, I will here set down four things diligently to be considered in this matter we treat of. The first is, that by the unwritten Word we only understand that which is not written in the old o● new Testament, for of the unwritten word of God in this sense is our whole Controversy in this place. Wherefore that objection of our Adversaries is both frivolous and nothing worth, to wit, that the word of God which we call the unwritten word, may be found extant either among the holy Fathers, or in the books of the councils, or other Canons of the Church. But this nothing belongeth unto this purpose: for it is sufficient for us, that this word of God is not written in any book, either of the old or new Testament.  
2. The second is that a thing may be contained in the holy Scripture 2. ways. The one way is implicit, that is to say, in some general principle from whence this other may be certainly deduced, and in this sense we acknowledge that the whole word of God is contained in holy Writ, and not only in Scripture, but also in the Apostles 
S. Aug. in 140. quaest. upon Exodus. Tom. 4. Matt. 22. v. 40.  Creed, yea even in that one article, I believe the Catholic Church, so that it be diligently examined and well understood, as S. Augustine very well noteth. For so, saith Christ, the whole Law and Prophets do depend upon two precepts of charity, as in the same place S. Augustine noteth. For seeing that the holy Scripture teacheth that we are bound to believe the Church in all things, & that it can neither deceive usnor be deceived, as we will evidently prove in the next Controversy in the 7. Chapter, it consequently also teacheth the whole and entire word of God, seeing that all that which is not expressed in the holy Scripture, is contained expressy in the doctrine of the Church, the which the Scripture commendeth unto us as infallible, as S. augustines very well saith, and declareth 
S. Aug. Tom. 7. contra. Crescon. Gram. c. ●3. & de unit. E●cles. c. 22. in fine-Matt. 17- v. 5. Matt. 81. v. 17. Luc. 10. 16.  in many places. For even as God the Father comprehended in these few words (This is my well-beloved Son hear him) the whole word of God: so Christ proposed unto us the whole word of God, when he commanded us to hear the Church.  
3. And in this sense do the holy Fathers often times say, that all the points of faith are contained in the holy Scriptures, to wit, in that general principle in the which they admonish us to believe the Church: but many of the holy Father's sayings are falsified & corrupted by Martin Ken nitius, and some Caluinists, as may be seen in judocus Ruesten in his first tome defending the Council of Trent against Kemnitius,  
4. Secondly a thing may be contained in express words in the holy Scriptures as that Christ is borne, suffered, and risen again etc. And in this sense we deny that the whole word of God is contained in the Scrip●u●e. That objection of our Adversaries by this may easily be answered, when they say, that we affirm, that Traditions are the unwritten word of God, & yet we go about to prove them by Scriptures. For we do not prove every particular Tradition by express words of Scripture, but we only deduce and gather them out of it, and convince in general, that there are Traditions.  
5. The third thing which is to be considered, is, that our Adversaries being convinced by truth, do acknowledge that many things were delivered unto us by the 
Caluin. cont. 4. sess. Con. Trident. in ●ntid. Beza denotis Eccles. tom 3. Tract. Theo●. p. 137. edit. Anni 1582.  Apostles, besides those which are written. But, say they, those were only external rites and ceremonies, serving only for the ornament or discipline of the Church, but nothing concerning doctrine of faith was delivered by the Apostles, which they have not set down in writing. So Caluin, and some others which follow his opinion. Wherefore it remaineth for us to prove that not ●●ly external ceremonies, but also those which belong unto the doctrine of faith were delivered unto us by the Apostles, & that they were never expressly ●et down in writing.  
6. The fourth thing is, that seeing our Adversaries cannot deny that which was objected unto them by Catholics, to wit, that the Scripture in many places maketh express mention of the word of God preached, delivered, and divulged over the whole world (as we have already declared even out of the holy Scriptures) they are wont to answer, that long since in the Apostles time this Word of God was delivered, preached, and not written, but the Apostles after wards set down in writing all the preached word of God, or at the least as much thereof as was necessary unto salvation. The which solution albeit it be very weak and frivolous, seeing that it relieth upon no sure ground, yet notwithstanding t●at it may more fully be confuted we will declare hereafter, that many of the chiefest points of faith were not expressly set down in writing by the Apostles. And thus much of the state of this Question.   

CHAP. II. Out of the first and chiefest principles of faith, it is clearly convinced, that there are Traditions.  
THE first argument whereby we prove Traditions, is taken out of some of the chiefest principles of faith. For there are three chief and most necessary points of faith, yea the c●ie●e grounds of our whole faith which are not to be found expressly in Scripture.  
2. The first, that there must needs be some Catalogue or Canon of the sacred Books aswell of the old as of the new Testament, the which all Christians with an assured faith should embrace as a most certain and an undoubted truth, and this is a very necessary point of faith, yea of it dependeth the authority of all the books of holy Scripture because by this Canon the sacred and true books of Scripture are discerned, and made known from all those which be Apocryphal; especially because aswell in times passed as in these our days there hath been so many, and so great controversies about the Canonical and Apocryphal books of Scripture; and such a Canon was altogether necessary aswell in the ancient Church before Christ, as in our present Church after Christ's time; the which also our Adversaries themselves have learned by experience. For they have also placed their new Canon of the books of holy Scripture in their Confession made at 
Confess. Ru●ellana. Act. 3.  ●ochell, and in the later end of some of their Bibles, and yet neither in the time of the old Testament, nor in the time of the new Law, was this Canon ever written down in the Bibles themselves.  
2. I know, our Adversaries, that they may escape this argument, do run to the inward instinct of the holy Ghost, whereby say they, we know what book is Canonical, and what is not. But this answer is refuted & rejected before, where we have showed that the holy Ghost doth not move us to believe any thing with the Catholic faith, which is not the word of God. If 
Suprac. 5.  therefore the holy Ghost move us to believe that some books are Canonical, and some are not, it is necessary that this be the word of God. We ask therefore of them; whether this is the written word of God or the unwritten? if it be the written word, in what Book or Chapter is it to befound, if it be no where to be found, our Adversaries must needs confess, that by the instinct of the holy Ghost they also believe the unwritten word of God, or Traditions.  
3. The second principle of faith is, that we must necessarily, with an assured and firm faith believe, that all those Books either of the old, or of the new Testament which we now retain, are safely delivered unto us entire a●d uncorrupted through so many hands, so many ages, so many vexations and persecutions of the Christians, for otherwise the whole credit and authority of those books will decay and perish. But this is no where extant or written, for neither the Prophets or Apostles have ever written, that their books should never be falsified or corrupted by any, yea it appeareth sufficiently 
Supra c. 9 10. 12. & 13  by that which hath been already said, that they were falsified and corrupted in many books by the jews and H●ret●kes. Let our Adversaries therefore tell us where it is written, that this holy Scripture which we have now, is not corrupted or falsified.  
4. The third principle of f●yth is the true sense of the letter. For the true word of God consisteth rather in the true sense or meaning of the words, then in the words 
Supra cap. 3.  themselves, as we have declared before. But the true sense of the words, that is to say, in what sense or meaning the words are to be understood, either properly or figuratively, cannot be had from the holy Scripture alone, but also from the doctrine and Traditions of the Church, as we have said before in the fourth Chapter: whereby it also followeth, that the written word of God containeth in it the least part of the word of God, to wit, the bare letter only: but the word of God preached and delivered keepeth and professeth unto us the chief part of the word of God, that is to say, the true & native sense of the same. 
S. Basil. l. de Spir. sanct. c. 27. Brent. contra Petr. ● Soto in suis prologom. Kemnit. count 4. sess. Conc. Trid. cùm agi● de 2. gen. Tradi●.   
5. And this is that which S. Basil saith, that those who reject the unwritten points of faith, as indiscreet persons, do wrong and damnify the chief parts of the Gospel, yea they even as it were contract, or bring the whole preaching of the Gospel, to the bare name thereof.  
6. Many of our Adversaries who deal more sincerely with us, convinced by these arguments, do acknowledge, that these grounds or principles of our faith are only to be had by Traditions, without any written word of God, as joannes Brentius, and Martin Kemnitius, who add also, that those Traditions which do not repugn to the written word of God are to be admitted and received, and that those only are to be rejected which are opposite unto the holy Scriptures.  
7. But whatsoever our Adversaries do answer, it is altogether necessary that they confess these three principles of our faith do belong indeed to the very word of God itself. They must also needs confess these are not extant in plain and express terms in any book either of the old or new Testament; out of which necessarily followeth, that the whole & entire word of God is not contained expressly in the holy Scripture.   

CHAP. III. Wherein it is proved out of other particular points of faith, that there are Traditions.  
THE second argument whereby we prove Apostolical Traditions, is taken out of other particular points of faith, the which almost all our Adversaries believe with us, albeit they be no where expressly contained in the Scriptures. There are many points o●▪ saith of this sort, whereof for example sake we will allege some few. But to the end, we may use our accustomed▪ brevity, we will rehearse only those which do also manifestly show out of this opinion of our Adversaries (that nothing appertaineth to the doctrine of faith, which is not expressly contained in holy Scripture) there are many grievous errors and heresies in this our age arisen.  
2. The first point is, that in God there are three Persons really distinct among themselves, and one only substance, for this is now here extant in holy Scripture, yea in it nothing is to be found expressly written either of the substance or of the person in that signification wherein these words are used, when we speak of the Blessed Trinity.  
3. This indeed the Caluinists to their great loss and damage have sufficiently learned by experience forty years ago in Transiluania. For when one john Huniades whom they called john the second King of Hūg●ry was then Governor in Trā●luania, a Country or Province of Hungary, had ordained a public disputation betwixt the Cal●inists and the Antitrinitarians, that is to say those who oppugned the mystery of the Blessed Trinity, and that according to the common doctrine on both syds, they should dispute only out of the holy Scriptures, the Caluinists could never prove out of the Scriptures alone, that there is either a substance or person in God, neither could they by the Scriptures only, declare what is a person, or what is a substance.  
4. Wherefore at the last this was the end of the disputation, that almost all those which were present judged, that the Antitrinitarians got the victory, and that the Caluinists were shamefully overcome: whereupon it came to pass, that the said Prince of Transiluania, of a Caluinist became an Antitrinitarian, yea one of their chief friends; in so much that he took some public Churches from the Caluinists, and gave them to the Antitrinitarians, and he continued miserably in that wicked heresy even till death, which happened in the year 1571. the 14. of March.  
5. All which things are abundantly declared by one joannes Sommerus Pirnensis in the funeral Oration which he made at his death, where in among other things he affirmeth, that the chief cause why this Prince left the Caluinists, and became an Antitrinitarian, was this, because forsooth in the Scriptures he could find nothing of the Blessed Trinity, and for that the Caluinists were forced to confess, that the words whereby the mystery of the Blessed Trinity is explicated are not extant in the holy Scripture: but because this funeral Oration is scarce any where to be found, & lest some should think that I falsely coined these things myself, I will hear set down his own words. For after he had most blaspemously spoken▪ as the Antitrinitarians are wont to do, against the Blessed Trinity, the which he calleth here and there the Roman Idolatry, these things he addeth of his Prince.  
6. 
This funeral Orat. of joan summer. was printedat Claudiopolian. Domini 1571.  But this our Prince (saith he) being instructed by God, easily understood what was the truth, and with earnest desire embraced it, and with no less pleasure of mind defended it: for being accustomed even from his childhood to read the holy Scriptures, he made them very familiar unto him, & presently he found that such things which were contrary to the phrase of Christ and his Apostles, were in the ensuing ages by a wicked curiosity brought into the Church; and that they are not at all to be numbered amongst those things which add any firmity or strength to the Author of our salvation, especially seeing that the Adversaries themselves acknowledge, that the words whereby these subtleties of this new opinion are explicated, if not rather (as I may well say) more obscured, are not to be found in the writings of the Apostles.  
7. And a little after. Wherefore little regarding either the multitude of wranglers, 
He meaneth servetus, who was burned at Geneva an. 1553▪ as Beza writeth in vita calvini.  or the torments and pains which others had endured, who first endeavoured to break this ice, he manifestly condemned the falsity of the Trinity, freely professing his own opinion therein. And after a few words. For what hath he not done? what assemblies and disputations hath he not ordained & caused to be had about this matter, both in Hungary, and in Transiluania, that the sense or meaning of the Scripture might the better be explicated, by conferring those things together which were then said or spoken of, where he would not only be present himself, but also taking the place or office of the judge and umpyre in the said disputations, he very wisely and gravely confuted the great absurdities of that superstition, warning often the Adversaries, that rejecting the fancies or fond expositions of men, they should less impudently and more sincerely carry themselves in the explication of the heavenly doctrine. Thus far S●●●merus of the great care & diligence of the Prince of Transiluania in defending the heresy of the Anti trinitarians.  
8. Moreover it is also manifest, that out of this opinion of our Adversaries, to 
servetus l. 1. de erroribus Trinitat. fol. 32. pag. 1. Edit. an. 1531.  wit, that we must not believe any thing which is not expressed in Scriptures, this wicked heresy of the Anti trinitarians in these our days had her beginning. For that Michael servetus who in our age was the first of them that by printed books presumed to oppugn the mystery of the Blessed Trinity, doth plainly testify, writing in this manner. For the solution, saith he, 
L. Item apud. §. A it Pr●tor. ff. d● iniurijs.  of all things which may here be alleged by the Philosophers (for thus he calleth the Catholics) thou must observe this rule, which is an axiom among Lawyers, that those things which do not deserve any special note or mark, are understood and esteemed as things neglected, unless they be specially noted. But I pray thee judge, whether this article of the Trinity deserve any special note or no, seeing that it is the chiefest and first ground of all our faith, whereof the whole knowledge of God and Christ dependeth. And whether it be expressly noted or no, may be seen by reading over the Scriptures, seeing that there is not one word to be found of the Trinity in the whole Bible, nor of the persons thereof, nor of the essence or unity of the supposition, nor of the unity of nature in many distinct things, and such like. Thus far servetus. By this it evidently appeareth that all these monstrous & strange opinions of latter Arians, who are also called Antitrinitarians do proceed from this one principle of our Adversaries, to wit, that we must only believe Scriptures, and by this they are increased. But let us now see other matters.  
9 The second point of faith is, that Infants are to be baptised. But our Adversaries will never show this in the holy 
joan. 3. v. 1.  Scriptures. For that one place which doth clearly convince this, to wit, unless he be borne again of water and the spirit, he cannot enter into the Kingdom of God, they wrist and expound it in another sense. For they will 
Calu. in cap. 5. joan. v. 5.  not have this word (water) to signify the element of water, but the holy Ghost: so Caluin. Hence arose that wicked sect of the anabaptists, who affirm now adays, that it is an vnlaw full and profane thing, to baptise Infants, seeing that there is no  reason hereof extant in the Scriptures.  
10. For that whereunto Caluin, and his followers do fly for refuge, to wit, that in the old Law Infants were circumcised, 
Genes. 17. v. 10.  the anabaptists do easily confu●e both, because concerning that, there was an express precept of God, but there was none of the baptism of Infants; and the similitude also betwixt circumcision and baptism doth not hold in all things, for otherwise 
S. Aug: Tom. 6. de haer. cap. 84. S. Hier. contra Hel vid. Author de Eccl. dogm. cap. 69. S. Ambros. in Epist. 7. ad Siricium Papam. Epiph. haer. 78. lunius contra Bellar. Controu. 1. lib. 4. c. 9 nota 5.  women should not be baptised, but only men.  
11. The third point of faith is, that the Blessed Virgin Mary the mother of God remained always a Virgin, even after her childby●th. For this is extant no where in Scripture, and yet helvidius was condemned as an Heretic by the whole ancient Church, because he presumed to deny it.  
12. When Card. Bellarmine had alleged this un written point of faith, to prove that all such points of faith were not expressly set down in holy Writ, Francis●us junius to answer unto this difficulty was forced to take and approve the condemned heresy of helvidius. For he denieth that we ought to believe as a point of faith the perpetual Virginity of our B. Lady. But the ancient Fathers had never condemned helvidius a● an Heretic, unless he had denied a point of faith. But in this manner are our Adversaries forced to renew the old heresies of times past, to the end they may defend this their paradox, that we must only believe Scriptures.   

CHAP. FOUR Whether there are any points of faith to be alleged, which are no where extant in the Bible.  
THE fourth Point that our Adversaries also believe, but without express Scripture for it, is that Christians cannot lawfully 
Concil. Trident. sess. 24. c. 2.  have more wives at once: for the Council of Trent hath very well defined this to be a point of faith against the heresy of these times, whereof we will speak more presently. But yet our Adversaries can never prove this out of Scripture only, abstracting from the authority of the Church, albeit they also agree with us in the belief hereof. Yea the examples of holy Scripture do rather persuade the contrary. For those most holy men Abraham, jacob, David, and many others had more wives at once, yet never did God reprehend this in them, albeit he often s●ake unto them. 
Beza Ep. 1. ad Andream Dudi●ium.   
2. When Bernardine Ochi●e one of Caluins' scholars did consider this, he was not afraid to persuade both by word and writing, that Polygamy was yet lawful, of whom, and of his most wicked life Beza writeth at large.  
●. But Ochinus grounded only this his heresy in that principle of our Adversaries before alleged, to wit, that we must believe nothing which is not expressly in 
Beza in lib de Poligamia. extat in i●it. voluminis 2. suarum Tract. Theol.  Scripture. And whereupon Beza himself in his book which he wrote against the same Ochinus doth testify, that Ochinus used this argument: where Beza also manifestly acknowledgeth, that Polygamy is not forbidden in holy Scripture by any express Law. The other argument saith Beza) of Ochinus is, that Polygamy is not forbidden by any express law to the contrary: but I answer, that there are not laws written of all things. Thus Beza.  
3. But after ward indeed Beza goeth about to prove that Polygamy is contrary to the Law of Nature, but the same difficulty still remaineth. For according to our adversaries doctrine all things necessary to salvation are expressed in holy Scripture: but the observation of all things belonging to the Law of Nature, is altogether necessary to salvation, therefore the observation of these things is expressed in Scriptures, or else truly many things necessary to salvation must be sought for out of the Scriptures. Moreover that Polygamy is unlawful, is a point of faith: but this, as Beza confesseth, is not expressly contained in Scriptures, therefore all the points of faith are not expressly contained in Scriptures.  
4. The first point of faith is, that the Sacrament of Baptism may only be given in water. For this point is also very necessary for the Church, lest so great and worthy a Sacrament be profaned, contrary to the institution of Christ: and yet our adversaries will never be able to prove this out of the Scriptures only, who deny that the foresaid place of S. john is to be understood of true water, as we have said before in the second point. For the examples of holy Scripture do prove indeed 
§. 9 cap. praeced. Beza Epist. 2. ad Tho. Tilium fratrem & Symmistam suum.  that water is the fit matter of Baptism, but they do not prove that there can be no other matter.  
5. When Beza did consider this well, lest that his foresaid principle, that we must believe nothing but Scripture, might seem to be called in question, he was not a shamed to write, that Baptism might be given in any liquor, and by this means it willbe true and lawful Baptism, though it be given in milk, wine, yea in Ink, or any other filthy liquor. Thus are our Adversaries forced to admit these absurdities, lest they might be forced to departed from that their principle of believing only Scripture.  
6. Furthermore, to the end that Beza might more easily persuade the ignorant common people to admit this his strange paradox, he addeth presently a very grievous slander against the Catholic Doctors. Let water be wanting, saith Beza, 
Beza ib. Epist. 2.  and yet the Baptism of any cannot be deferred with edification, nor must not be; I truly would as well, and as lawfully baptise in any other liquor as in water: neither are the most superstitious Divines of any other opinion in these matters. Thus far Beza. But these things which he writeth are most false. For there is no Catholic nor Scholastical Doctor 
Concil. Trid. sess. 7. car. 2. de baptisms.  who hath ever either thought or written so, yea the plain contrary is defined by the Catholic Church, as a point of Faith.  
7. The fixed point of faith, is, that bread and wine is only the necessary matter of the Blessed Sacrament of the Eucharist. This point of faith is also very necessary for the Church, lest so great and so excellent a Sacrament should be profaned; yet our Adversaries will never be able to prove it effectually out of Scripture only. For by this word (Bread) any kind of meat is oftentimes signified in Scripture; of wine it is f●●re more doubtful. For the Scripture maketh only mention of the Chalice, and not of the liquor which was in the Chalice; and 
Luc. 22. ●. 18. Cal ibid. in sua harmonia. Beza Ep. 2. cit.  Caluin himself acknowledgeth, that these words (of the fruit of the vine) were spoken before the institution of this Sacrament.  
8. The which when Beza easily preceaved, here also be went about to bring in another error, lest indeed he should be fored to forsake his former principle of believing only Scripture. For he was not afraid to write that he erred nothing from the institution of Christ, who in the consecration of the Eucharist should use instead of the bread appointed for that purpose, any other usual meat, and instead of the wine any other ordinary kind of drink, and by this means one may consecrate the Eucharist either in cheese, flesh, fish, or eggs, as also in milk, water, beer or vinegar, or any other liquor, which hitherto was never heard of in God's Church. And yet for all this Beza is not ashamed to attribute this most absurd error of his to all the Scholastical Doctors. For of both these errors he treateth in the words before alleged, because when he saith the Scholastical Doctors were of no other opinion, he speaketh as well concerning the matter of the Eucharist, as of the matter of Baptism. After this manner our Adversaries do force so many and so great errors out of that their principle of believing only Scriptures, whereof more might be alleged, which for brevities sake we omit.  
9 But there is one thing I cannot let pass, because thereby we clearly convince that the Traditions of the Church do not only contain unwritten points of faith, but (that which is more) even in our adversaries judgement, they change and abolish such things as are expressly commanded in Scriptures: for even in the Table of the Law of God, which is said to be written by Gods own hand, in many and manifest words the keeping of 
Exod. ●4. v. 1. Exod. 20. v. 8, 9 10. 11.  the Sabbath day is commanded, the which notwithstanding, now all, except a few Anabaptists, do confess to be abrogated by Ecclesiastical Traditions only, without any express testimony of Scripture. The Anabaptists I say, being also deceived by that common principle of our Adversaries of believing only Scriptures, they go about to bring the observation of the Sabbath day into v●e and custom again, and for this 
Vi●e Prateolum V Sabatharij.  cause they are called Sabatharians: but not so much the Heresy as the madness of these men is condemned of all, and namely of Luther in his book against the Sabbatharians, in the seventh Tome.   

CHAP. V Wherein it is proved, that there are Traditions by the testimonies of the holy Fathers.  
THE third argument whereby we prove, that all the points of our faith are not set down in writing by the Apostles, is the authority 
Co●cius Tom. 1. l. ●. Artic. v●timo. Bellarm. Tom. 1. l. 4●. de verbo Dei c. 7.  of the aunc●ent Fathers, who affirm and teach this in many places. The which places of the holy Fathers, as well the Greeks', as the Latins, ●odocus Co●cius hath very diligently gathered together in his book entitled Thes●urus Catholicus, and before him Bellarmine did the same. But lest we be longer than the order of Epitomes doth permit, especially in a thing so manifest, it shall suffice us to allege one chief Doctor of the Greek, and another of the Latin Church.  
2. Among the Grecians S. Chrysostome is the most famous, who doth not only affirm it, but also manifestly proveth it out of holy Scripture. For when he expoundeth those words of the later Epistle 
2. Thes. ●. 2. v. 14.  to the Thessalonians: Therefore brethren stand, and hold the Traditions which you have learned, whether it be by word, or by our Epistle, he writeth thus: Hence it appeareth, saith S. Chrysostome, that he did not deli●●r all things unto them by his Epistle, but many things also without his letters: but as well these, as those other worthily deserve 
S. Chrys. Hom. 4. in 2. ad Thes.  to be believed; therefore ●e esteem the Tradition also of the Church to be worthy o● credit. It is a Tradition▪ seek no further. Thus S. Chrysostome. But it is most certain that the 
Calu. l. 4. Instit. c. 14. sect. vlt. S. Aug. Tom. 7. de ba●t. contra Donat. l. 2. cap 7.  Apostle, and consequently S. Chrysostome also who expoundeth him, doth not only speak of ceremonies and customs, but also of points of Faith.  
3. S. Augustine whom Cal●in acknowledgeth to be the best, and most faithful witness of antiquity, writeth in this manner. Many things are not to be sound in the Apostles writings, nor in the ensuing councils, and yet notwithstanding because they are generally kept through out the whole Catholic Church, they are judged to have been delivered and commended by none▪ but by them. Thus S. Augustine. Neither can it be said, that S. Augustine speaketh of ceremonies and not of points of faith. For in that place he proveth against the Donatists that those which were baptised in the accustomed form and matter by heretics were not to be baptised again: but none unless he be an Anabaptist, will deny that this is a point of faith.   

CHAP. VI Wherein even by the doctrine of our Adversaries it is proved, that there are Traditions.  
THE fourth argument whereby we prove Traditions, is taken out of the doctrine of our Adversaries. For all those things which our Adversaries do affirm to be points of faith against the Catholic doctrine, they teach and believe them without any express Scripture. For it cannot be found expressly in Scripture, that faith only justifieth, that there are only two Sacraments of the new law, that none should pray for the de●d etc. for all these things and many others which they teach against us, they gather only out of Scriptures, and that by some false and very weak consequence; but it is no where expressly written, that faith only justifieth, that there are only two Sacraments, that we must not pray to Saints or for the dead etc.  
2. Moreover there can no Catholic be found who doth not receive and assuredly believe the whole authentical text of the holy Scripture: why do they therefore condemn us, when they affirm that nothing is to be believed besi●● the text of Scripture, whereas the whole Controversy betwixt them and us, is of the unwritten points of faith, which we affirm, & they deny?  
3. Our adversaries being convinced by this argument, do now at the last confess, that not only that is to be admitted and believed as the pure word of God 
Beza de n●●i● Ec. pag. 137. volume. 2. Theol. Tract. ●dit. an. 1581.  which is expressly written in holy Scripture, but all that also which by a necessary consequence may be gathered out of it.  
4. But when they answer thus, they are forced to departed and forsake that their first principle, whe● by they affirmed that all the points of faith are expressly contained in Scriptures, and that they were set down in writing by the Apostles.  
5. Furthermore not per●auing so much, they join in opinion with us, so that they must needs indeed confess that the Traditions of the Church are altogether necessary. For such things as are gathered out of Scriptures do rather belong to Traditions then to express Scripture. For that which only, consequently, & by reasoning & discoursing is gathered out of Scripture albeit it very well, and necessarily may be deduced from thence, is not expressly in Scripture, but only obs●urly, secretly, or virtually is contained therein. For no man can truly say, that the conclusion which is only inferred out of the premises is expressly contained in the same premises, for otherwise our discourse and arguing were vain, and to no purpose. But therefore do we reason and discourse, to the end, that, that which lieth hidden virtually in the premises, may be expressly manifested in the conclusion.  
6. And that we may allege an example out of the Scriptures themselves, when God the Father said, this is my well-beloved 
Matt. 17. v. 5.  Son, hear him: Out of these words we may very well gather, and by a necessary consequence, that the whole doctrine of Christ our Lord is to be heard and received of all: yet none will say, that all the doctrine of Christ is contained expressly in these few words. And truly the holy Scripture is so fertile & plentiful, that many points of faith do as yet lie hidden and unknown therein, which hitherto have never been gathered together by any, but these things are contained virtually, and not expressly in it.  
7. Moreover, after so many debates and contentions, after so many books set forth against us, after so many slanders whereby our Adversaries charge us, as though we taught that the Scriptures are imperfect, they at the last return to our opinion. For we do not deny, yea we willingly acknowledge, that all those things which rightly and without error are deduced or gathered out of the express words of the holy Scriptures, do belong unto the written word of God, and are contained in holy writ obscurely not expressly, virtually and not plainly. For in that God doth reveal any thing in express words▪ consequently and virtually he revealeth all things which necessarily and without any error may be deduced from thence.  
8. We grant also that the Scripture consequently, mediately, & virtually, as in a general principle containeth all things necessary to salvation, yea in that one only article of the Creed, I believe the holy Catholic Church; in those few words also of Christ, 
Luc. 19 v. 16.  he who heareth you, heareth me, if the collection be rightly framed, as we have also said before in the 25, Chapter. But when these things are gathered together which are not expressly in Scripture, there is scarce any of them which is not uncertain & doubtful without the authority and Traditions of the Church. Wherefore these collections do manifestly convince the necessity and authority of Traditions.  
9 But that these collections may be uncertain and deceitful, both experience & reason teacheth us: experience, because almost all Heresies have had their beginning not from the Scripture alone in itself, but from these collections badly framed and made. For there is not almost any one heresy which is only grounded on the express words of Scripture without some other collection, seeing that almost all Heretics both in times past as now also, go about to prove and gather their heresies from the Scripture, by certain deceitful & sophistical arguments. Arius for example, out of those words of Christ, the Father is greater than I, did gather 
joan. 14. v. 28.  but badly, that Christ even according to his divine Nature was inferior to his Father. The new Arians out of those words of the ten commandments, thou shalt not have strange Gods before me, do gather but foolishly, that 
Exod. 20. v. 3.  the Son is not God, the holy Ghost is not God. So the Devil himself against Christ 
Matt. 4. v. 6.  used this reason, It is written, God hath given his Angels charge of thee, therefore cast thyself down headlong. Lastly all the arguments indeed which our Adversaries at this time allege against us out of Scriptures, and all the errors which they have invented, do take their beginning and strength from their new illations and reasons, and not out of the bare and plain words of Scripture, as will manifestly appear in every one of these Controversies.  
10. The reason also is manifest why these their collections and reasons are uncertain and doubtful. For in nothing can one more easily, or more often err, then in these illations. The which may proceed of many causes; either because the illation itself is bad and Sophistical, or because the place of Scripture from whence it is gathered, is falsified by some false exposition thereof, or because the proposition which is assumed and adjoined to the words of Scripture is false and ambiguous, or because one or more words in that collection are used doubtfully, that is to say, in one sense in the premises, and in another in the conclusion; or lastly because there happeneth some error to be in the collection which maketh it weak, Sophistical, and erroneous.  
11. Besides that, there are so many and so contrary illations of divers men, that the authority of the Church is altogether necessary in matters of faith, that there may arise a certain and an undoubted faith of these matters, of which sort Traditions are, that is to say, the doctrine of the whole Church.  
12. But when one believeth such an illation with a divine or Catholic faith, he must needs know two things, the one is, that the express place of Scripture from whence this conclusion is deduced, must certainly be well understood by him which disputeth: the other is, that he who maketh such a deduction and collection, can neither deceive others, nor be deceived himself. But none can know either of these, without the Traditions of the Church, seeing that otherwise there is none which may not be deceived sometimes. All collections therefore which produce or breed faith in us, do most clearly convince, and show the authority and necessity of Traditions.   

CHAP. VII. Wherein it is proved, that there are Traditions, by the absurdities which otherwise would follow.  
THE fifth argument whereby we prove, that many things are to be believed which are not expressed in holy Scriptures, is taken out of the absurdities which do ensue of the contrary doctrine. For having once admitted, that nothing is to be believed which is not expressed in Scripture, all old heresies are renewed, and a great uncertainty and confusion of all things is brought into the Church of God, yea even the way to Atheism is laid open, because having once rejected & despised the Traditions of the Church, all the points of faith from the Apostles time till now, explicated and proved by the ancient Fathers against heretics, all those things also which were decreed and determined by all the general Counc●lls in times passed against the said heretics, lose their chiefest strength and authority; the which notwithstanding our Adversaries do acknowledge themselves to receive and believe.  
2. Neither do we know by an assured Catholic faith, whether there were ever any Fathers or councils▪ but by the Traditions of the Church. But neither do we know any other way but by faith, whether since the Apostles time till now there were any Catholics or no●: because of those things which were done since the time and death of the Apostles, there is nothing extant in holy Scripture, seeing that all the books thereof were written before the death of the Apostles. But such things as have b●n done since till now, cannot otherwise be known but by the Tradition of the Church.  
3. Neither is it sufficient to say, that we know these things by the Ecclesiastical histories. For that faith which proceedeth of histories, without the authority or Traditions of the Catholic Church, is but an human faith, which oftentimes deceiveth others, and may be deceived itself, and therefore these kind of histories cannot produce a divine faith in us: this experience itself doth clearly teach us. For our Adversaries do sometimes doubt whether S. Peter was ever at Rome, or no, because forsooth this is not to be found expressly in holy Scripture, whereas notwithstanding it is most assuredly proved and testified in many books both of the ancient Historiographers and holy Fathers: Why may they not as lawfully call other matters in question, which are notwithstanding expressly set down in other ancient writers? Our Adversaries therefore do make all things very doubtful and uncertain, whiles they will only believe and admit the Scripture: but now l●t us answer their arguments.   

CHAP. VIII. Wherein the arguments of our Adversaries, taken out of the old Testament, are confuted.  
THE first argument whereby our Adversaries oppugn Traditions, and which they use very often, the which also as invincible they have added to the confession of their 
Rupell. Confess. Art. 5. Deut. 4. v. 2. Deut. 12. v. vlt.  faith, they take out of these words of Deuteronomy, Thou shalt not add any thing to the word which I speak unto you; nor shall you take any thing from it. And again, that which I command thee do that only; neither add or diminish any thing from it. By these places of Scriptures our Adversaries do infer, that nothing is to be received as a point of faith, which is not expressly set down in Scripture.  
2. But this argument is erroneous, and the weakness thereof is very great for many causes. First because in those words there is no mention made of the Scripture, nor of the written word of God, but only of the word preached and delivered viva voce. Thou shalt not add (saith the Scripture) to the word that I speak unto you, he doth not say, that I writ unto you. Again, Do only saith he, that which I command thee, he doth not say, that which I writ unto thee.  
3. Moreover in these words the holy Scripture doth not only speak of matters of faith to be believed, but also of ceremonies and customs to be done and observed: but our Adversaries themselves confess, that these customs may be added by the authority of the Church, yea they have ordained themselves very many, the which they change even yet when they please. Caluin also acknowledgeth that 
Calu. contra 4 sess. Concil. Trident.  many unwritten customs were delivered unto us by the Apostles.  
4. That also according to the phrase of Scripture is said to be added to the word of God which is contrary & opposite unit. For joshua did not transgress this commandment of Deuteronomy, when he added his book to the books of Moses. Nor did others transgress it, who added the books of the judges, Ruth, and of the Kings, which were not written by Moses, & which are also to be believed as containing points of faith. But in these books there is nothing contrary to that which Moses wrote. And the Hebrew text agreeth very well to this answer, for in both places of Deuter●nomy this word (Ghal) is used, which sig●●tieth o●tentines contrary, or against, so that the sense is, Do not add any thing contrary to the word which I command: and again, ye shall not add any thing contrary to the word which I say unto you. For so is that particie (G●●l) taken in the 40. Psalm (or according to the Hebrews 41.) in the 2. Psalm also, the second verse And in the 14. of Numbers the 2. verse, & else where very often. Even as also in the new Testament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, which answereth to the Hebrew Ghal, signifieth also contrary, or against; when the Apostle writeth to the 
1. ad Cor. 4. v. 6.  Corinthians, that in us you may learn, one not to be puffed up against another above that is written, that is to say, against the Scripture, the which saith, we must not be puffed up in pride, ●s S. Chrysostome, and after him Theophilactus & others do note upon that place. The which place some boldly allege against Traditions: whereas the Apostle in that place doth not speak of the whole 
Calu in ●lla verba 1. ●l Cor. 4. v. 6.  word of God, but of this one point, that we must not be puffed up in pride, as even Caluin himself acknowledgeth.  
5. But to omit all such things as other Catholic Doctors have very well, and learnedly written of the proper and literal sense of these words, yea that we may also grant to our Adversaries, that this which they allege is the true sense, they err very much in that they think that these words of Moses belong unto us▪ and that we are no l●sle now bound and obliged by them, than the jeves were in times past. For these words do no more appertain unto us then those of the same book of Deuteronomy. Cursed be ●e that 
Deut 27. v. v●●.  abideth not in the words of this Law, and s●lfil●●th them not in work. From which words S. Paul manifestly teacheth that we are delivered 
Ad Gal. 3. l. 10. & 1●.  and freed, by the grace of Christ jesus. But seeing that in these words which they do here allege, Moses commandeth that the Children of Israel should observe & fulfil every word which he had commanded them, for so it is expressly set down Deuteronomy 12. the last verse, in the Hebrew text, and in all the Bib●s of our Adversaries, and he presently addeth, that nothing is to be added or detracted from all these, he manifestly commandeth the keeping of the whole Mosaical Law, and of all the Sacraments, Sacrifices, and Ceremonies of the old Testament. For he doth not only command, that nothing should be added, but also that nothing is to be detracted of all those things by him commanded. Wherefore if our adversaries object against us that we add any thing against this precept, we may more justly object unto then, that they detract far more than we add, seeing that they neither observe the Circumcision, nor the legal Sacrifices, nor other Ceremonies which are so often and so straightly commanded in Deuteronomy. It cannot truly be denied, but that this is to detract somewhat from those things which Moses commanded; and therefore our Adversaries must needs confess that these are the words of the old Law, and consequently do appertain nothing unto us. Out of this which hath been said, it followeth, that our Adversaries do very indiscreetly & foolishly boast and brag of those words of Moses. For in the exposition thereof they err far from the truth, and a great deal more in the application, when they go about to prove that we are also bound and obliged by them.  
6. Our Adversaries take their second argument out of these words of Salomon's 
Proverb. 30. v. 5. & 6.  proverbs: Every word of God is fiery▪ it is a shield of defence to those which hope in it: do not add any thing to the words thereof▪ and thou shalt not be found and reprehended as a liar. I answer that this place maketh nothing against us: for in that place there is no mention made of Scripture only, but of all the word of God. And it is most true that nothing should be added to all the whole word of God, the which is to be believed with a Catholic faith as the true word of God. For as we have said before, our faith relieth only on the word of God, but the Scripture only is not all the word of God, because all Traditions also which contain points of faith belong thereunto, as we have sufficiently 
Supra c. 2.  proved already. But they add to the word of God, & are lyard who affirm that God said this, or that, which indeed he never spoke. And of this sort ●re those false Prophets, of whom God by the Prophet jeremy complaineth, saying: They 
Hier. 23. v. 16. & 21.  speak the vision of their hearts, not from the mouth of our Lord: & again, I did not speak, unto them and they did prophecy. This place also may very well be understood, of those who add any thing contrary to the word of God. For in the Hebrew text▪ there is set down that particle (Ghal) which often timer signifieth contrary, or against, as we have already declared in our answer to the first argument.   

CHAP. IX. Wherein is examined that place of S. Paul's Epistle to the Galath●ans, which our Adversaries do object against Traditions.  
THE third argument our Adversaries take out of the first 
Confess. Rup●l●. Art. 3.  Chapter to the Galathians, the which they have also added to their confession of faith as invincible. For they have omitted their second argument as not strong enough for their purpose. But thus they frame their argument: The Apostle 
Gal. 1. v. 8. & 9  saith twice an Anathema to those, who teach any thing beside that which he hath taught: therefore nothing is to be received or believed but Scripture. Our Adversaries have this place of the Apostle often in their mouths, wherefore it shallbe examined more exactly. We answer therefore tha● our Adversaries do err here for two reasons: first because our whole controversy is of the written word of God: but in these words there is no mention made of the written word, or of Scripture, but only of the word preached and delivered vi●● v●c● to the Galathians by S. Paul. And hence it is that S. Augustine far otherwise 
August. Tom. 7. de unit. Ec●les. c. 24.  then our Adversaries, disputing against the Donatists, proveth by these words of the Apostle, that we are bound to admit and belieu● the Traditions of the Church: as for example, that those who are once orderly and lawfully christened by Heretics, are not to be baptised again. And well truly; for that which is viva voce delivered, is a Tradition, and not Scpriture. Moreover if the Scripture only contained expressly all the points of faith, the Apostle would rather have proposed the Scripture as the rule of faith, than his own preaching, seeing that the Scripture is manifestly well known to all Nations, but his own preaching to the Galathians only. But our Adversaries urge again and say, that all that which the Apostle preached to the Galathians was written, either before that time or afterward by S. Paul and the other Apostles: they say this, but they prove it not. For this is no where written in holy Scripture, and so whiles they go about to persuade us, that all points of faith are written, they coin & invent a new poyn●, which is no where extant in Scripture, that is to say, that all such things as S Paul viva voce taught the Galathians, are written. But we following herein S. Augustine, do 
3. Aug. Tom. 9 Tract. 96. in Io. & Tom 7. de ●nit. Eccles. c. 21. infine.  gather much better by these words, and infer thus against them. If there must be nothing believed, but that which S. Paul preached to the Galathians, and that none knoweth certainly what are those things which he preached, but by the Traditions and doctrine of the Church, it followeth manifestly, that besides the Scripture we must also believe the Traditions and doctrine of the Church; seeing that without them we cannot certainly and without error know what were those things which the Apostle taught the Galathians.  
2. Secondly our Adversaries do err in that they do not rightly expound that particle in the words of S. Paul, (praeter) (besides) but rather contrary to the Apostles meaning. For the Latin word praeter, as also the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and the Hebrew (Ghal) have two significations. In the former it signifieth all that which is not the self same thing whereof we do speak: in the later sense it signifieth that only which is contrary to that we speak of. In which sense praeter signifieth the same that contra doth, to wit (against:) the former sense is manifest enough, the later is proved by these places of Scripture, Act. 18. v 13. where all do translate these Greek words, 
Calu in act. Apo● an. 1560. Beza ed. an. 1560. & 1565. & 1598. Hemic. Steph. in thes. linguae Graecae Tom. 2. dictione 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to be against the Law: so hath not only the vulgar edition, but also Caluin and Beza, and all the French Bibles of Geneva. Likewise in the first to the Romans the 26. verse. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth against Nature: so hath the vulgar edition and all the French Bibles of Geneva, yea Cicero, as witnesseth Henricus Stephanus doth thus translate this phrase out of Greek. Again in the 4. to the Romans the 18. verse, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth against, as the vulgar edition, and Beza hath in all editions. Moreover in the 11. to the Romans the 24. verse. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth against, as the vulgar edition and all the Bibles of Geneva have: finally in the last to the Romans the 17. vers. aswell the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as the Latin word (praeter) in our interpreter signifieth the same thing that contra doth, as manifestly appeareth by the precedent words, for dissensions and scandals are contrary or against the doctrine of Christ, and not only besides his doctrine. Wherefore Caluin in his Commentaries set forth in the year 1557. upon the Epistle to the Romans, and Sebastian Castalio, and all the French Bibles of Geneva, have contrary or against the doctrine: and albeit Beza translateth it beside the doctrine, yet in his last edition set forth in the year 1598. he translateth it, contrary to the doctrine; and in his Annotations he warneth that it is rather so to be translated. It is not therefore strange or absurd that the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or the Latin praeter, should signify the same that contra doth.  
3. But now that this word may not only be thus used, but that also it must necessarily be so understood and taken in this place, we have showed by the absurdities which would otherwise follow. The first is, that S. Paul would have said Anathema to S. john Evangelist, who many years after the preaching of S. Paul to the Galathians, yea after his death, wrote his Apocalyps, wherein there are many new revelations which S. Paul had not preached to the Galathans, because they were not then revealed by God.  
4. The second absurdity: that S. Paul had pronounced Anathema upon all those who in his time by a prophetical spirit 
1. Cor 14. v. 2. 4. 16. & 30.  did daily prophecy new things. For in the Apostles times there were many such, as appeareth by the first epistle to the Corinthians. And S. Paul could not preach to the Galathians that which God had not yet revealed.  
5. The third absurdity: the Apostle for the same reason had pronounced Anathema against S. Luke, who in the Acts of the Apostles, relateth many things which happened long after S. Paul left Galatia.  
6. The fourth absurdity: the Apostle for the same cause also had condemned himself with the said Anathema. For he wrote many Epistles after he had left Galatia, wherein he reateth many things which happened afterward unto him, either at Rome, or in other places.  
7. Lastly it is an absurd thing to think either God, after those words of S. Paul to the Galathians, could reveal to men nothing more by an Angel sent from heaven, or that the said Angel who by the commandment of God should reveal any new thing but not contrary to faith, should incur that Anathema by S. Paul, seeing that this were to wrest the Anathema upon God himself, who commanded the Angel to do so. This place therefore cannot be understood of divers and distinct things from those which S. Paul taught the Galathians, but only of contrary and opposite things unto them. But according to this sense of the word (praeter) all the foresaid Absurdities do cease. For neither S. john in his Apocalyps, nor S. Luke in the Acts of the Apostles, nor any other which did prophecy, nor S. Paul himself, ever wrote or taught any thing contrary to that which S. Paul taught the Galathians. But even God himself cannot 
Ad Heb. 16. v. ●8.  reveal the contrary by an Angel, because according to the Apostle, It is impossible for God to lie.  
8. Neither is it sufficient for me to say, that those things which were afterward revealed and written, were not necessary points of faith to salvation. For S. Paul did not say, if any shall evangelize unto you any point necessary to salvation: but absolutely, if any shall evangelize any thing contrary to that which you have received. Moreover, all those things which were afterward set down in holy Scripture were true points of faith, the which every Christian is necessarily bound to believe, if not expressly, yet at the least virtually and generally every one is bound to believe, if not expressly, yet at the least virtually and generally every one is bound to believe with an assured faith all those things which are in holy Writ to be most certain and true.  
9 Finally, even our adversaries confession doth convince this to be most true, for now they acknowledge that all those things which by a necessary consequence are deduced out of the Scriptures do belong unto the word of God, and are points of saith, and therefore they may be lawfully preached unto the people, as we have 
Suprac. 3.  said before. But all these are distinct things from those which are expressly written in holy Scripture. For the antecedent whereby some other thing may be inferred, is distinct from that which is inferred. For it were a ridiculous illation, if one and the same thing should be inferred from itself. But that which is inferred in a good collection is never contrary to the antecedent. The Apostle therefore speaketh of doctrine contrary to his, and not absolutely of any other distinct doctrine.  
10. And in this sense the Fathers do often say, that S. Paul affirmed in this place that nothing was to be taught besides that 
August. Tom 7. contra lit. Petil. Donat. l. 3. cap. 6. August. Tom. 9 Tract. 98. in evan. loan. subfinem.  which is in the holy Scripture. For so S. Augustine speaketh in one place. But in another he clearly explicateth himself by this word (praeter) to understand (contra) because we must preach nothing contrary to the holy Scripture. That this is the true sense and meaning of S. Augustine, it is manifest by the words themselves, whereby also he proveth that the word (praeter) in those words of the Apostle, doth signify divers, but not contrary things. For in this manner he writeth, when he warneth his scholars to take heed of the opinions of the Manichaeans & other heretics, 
Ad Gal. 1. v. 6.  because these are not only distinct, but also contrary to those which the Apostle taught. Let the admonition, saith he, of the holy Apostle never departed from your heart: If any shall evangelize unto you besides that which you have received, let him be Anathema. He doth not say, 
1. Thess. 3. v. 10.  more than you have received, but, besides that which you have received. For if he should say that, he should be prejudicial to himself, who coveteth to come to the Thessalonians, that he might supply that which was wanting to their saith. Now he which supplieth, addeth that which is lacking, taketh not away that which was. But he which overposseth 
joan. 16. v. 11.  the rule of faith, doth not go on in the way, but departeth from the way. That therefore which our Lord saith, I have yet many things to say unto you, but you cannot bear them now, were to be added to those things which they knew, and not to be overthrown by those they had already learned Hitherto S. Augustine.   

CHAP. X. Wherein●other objections of our Adversaries against Traditions are refuted.  
THE fourth argument is deduced out of these words of the Apocalyps, 
Apoc. 22. v. 18. Confess. Rupell. Artic. 5.  which they also cite and allege in their Confession at Rochel. If any man sh●ll add to these things, God shall add upon him the plagues written in this book. But who doth not see that S. john speaketh expressly of the book of the Apocalyps only, and not of the whole Scripture, for he saith, I testify to every one hearing the words of the Prophecy of this book, if any man shall add to these things etc. and in the 19 verse following, If any man shall diminish of the words of the book of this prophecy etc. He speaketh therefore only of the prophetical words of the Apocalyps. For it is manifest otherwise out of Ecclesiastical histories, that S. john wrote his Gospel after the Apocalyps, and 
Hier. de script. Eccles. in joan. Apost.  consequently that he added many things besides the Apocalyps. But let our Adversaries take heed lest they incur those pains which S. john threateneth to those which add or detract any thing from the Apocalyps; seeing that they so often and so boldly wrest the prophecies of the Apocalyps to many strange senses against the Pope, and the Catholic Church.  
2. Our Adversaries allege many other things, but their arguments which be of less moment are taken out of those places of Scripture which commend unto us the great excellency of holy Scripture. But 
Supra c. 2.  all these are very easily confuted by that one ground, which as we have declared before even our Adversaries do admit, to wit, that to the end the holy Scripture be perfect in itself, and sufficient to everlasting salvation, it is not necessary that it should expressly contain all points of faith, but it is sufficient, that all such points may be deduced by a good consequence out of it. But all the Traditions of the Church which belong unto faith may be gathered, 
Supra c. 2.  as we have said, out of Scripture, the which also we declare more at large in every one of these controversies. Our Adversaries therefore have not reason to say that we teach the Scripture to be impersect or insufficient. For as concerning this sufficiency and perfection of Scripture they are forced at least to yield and subscribe unto our opinion here in: but these their arguments, whereof they make great account, we have therefore alleged, to the end all may know how badly they interpret the holy Scriptures, and by how frivolus reason's they are persuaded to forsake the Catholic faith.  
3. But even this sufficiency of Scripture which they pretend, they prove very foolishly by those words of the Apostle, wherein he teacheth, that the Scripture 
Ad Tim. 3. v. penut!.  is very profitable; as though forsooth, every thing which is profitable for obtaining some particular end or purpose, were also absolutely sufficient; then the which nothing can be spoken more absurdly. The Head truly is not only profitable, but also necessary, that a man may live: but who I pray you, will say that the head only without the rest of the body is sufficient for the life of man. But our late Adversaries, to the end they may make this their discourse or reason the stronger, say, that in human things not every thing which is profitable is also sufficient, but in divine matters whatsoever 
junius contra Bell. controu. 1. lib. 4. c. 10. not● 44.  is profitable, is also sufficient, whereunto junius like a fine young stripling addeth, that this can be overthrown by no sophistry. But who doth not see, that the Eucharist by the divine virtue thereof is profitable to the obtaining of eternal salvation, and yet notwithstanding without Baptism it is not sufficient, as also without faith and penance: the same may be said of Baptism, and of every book of Scripture. Yea even the Apostle doth not speak of the whole Scripture, as our Adversaries think he doth, when he saith, that every Scripture is profitable, but of every particular part thereof. For how 
Hier. de Scrip. Eccles. in ●oā Apost. 2. Tim. 1. v. penult.  could he speak of a thing which was not then extant: But as then the Gospel of S. john was not yet written, nor the Apocalyps: For these were after S. Paul's death written by S. john. Hence it is, that the Apostle S. Paul doth not say, the whole Scripture, but even Scripture inspired by God, is profitable. For there is not one part of Scripture which is not profitable unto us, if it be well unsterstood: Yet for all that notwithstanding every one part precisely in itself abstracting from the rest of the Scripture (as all do very well know) is not sufficient.  
4. Finally it is also to be considered, that all those places wherein the integrity, perfection and utility of the Scripture is commended unto us, must needs be understood not of the bare words only, but of the same well and rightly understood. But this true understanding of the words cannot otherwise be had then by Tradition, 
Supra c. 4.  and the unwritten doctrine of the Church itself, as we have already declared. Wherefore all those places which do commend unto us the holy Scriptures, do also consequently commend unto us Traditions and the unwritten Word of God, seeing that therein consisteth the principal part of holy Scripture, to wit, the true sense of the words.   

CHAP. XI. Wherein is declared, how we may know the Apostolical Traditions.  
AMONG the other arguments of our Adversaries this is one, that we cannot know certainly which are the Traditions of the Apostles, seeing that many Heretics in times past pretended also that their heresies were agreeing to Apostolical Traditions. Moreover they object, that Traditions may easily be corrupted and changed, & for this cause Scripture was ordained, that the doctrine delivered by word of mouth might continue the longer without any falsification or corruption. But we answer to this their reason: that the ancient Heretics also by supposed and false Scriptures which they attributed falsely to the Apostles, did confirm and prove their heresies. 
Aug. de ciu. Dei l. 15 & 23. subfinem.  Many things, saith S. Augustine, were alleged by heretics, as though they were the sayings of the Prophets and Apostles. But yet for all that, they were not judged to be the most certain and Canonical Scriptures.  
2. But the Traditions of the Apostles may so certainly and easily be known from supposed and false Traditions, as the Canonical Scriptures may be known from the Apocryphal: for they are both known by the same means and authority, that is to say, by the authority, doctrine, and testimony of the Catholic Church, which neither can deceive any, nor be decevued herself.  
3. And albeit, speaking of human matters the Scripture is more certain than Tradition alone, yet it happeneth otherwise in matters concerning God, because in these there is the authority of God, and the continual assistance of the Holy Ghost hath place, which doth not suffer the Church to err: and hence it is, that the Tradition only of the Church which is not so much written in paper, as printed 
1. ad Cor. 5. v. 3. 4.  in the hearts of Christians, is a most certain, and faithful keeper of all the points of our divine faith.  
4. Moreover, if even Christ himself had with his own hand written in brass all the points of our faith, they should notwithstanding not have had so great certainty▪ as now Ecclesiastical Traditions have, unless the same keeper of the divine doctrine had been also present. For that which is imprinted in brass, may be razed and blotted out, and the brass itself may be consumed by fire. But those things which are imprinted in the hearts of Christians by the holy Ghost, can never perish, or be any way changed.  
5. And what we have said of knowing the Apostolical Traditions, is to be understood whether the Church assembled in a general Council declared it so, or it became known and manifest by the continual and general custom of the whole Church. Also whether the question be of Tradition belonging to faith, or only belonging to rites and Ceremonies. For of the Tradition belonging to faith (that is to say, of not baptizing again those which are baptised once before by heretics) are these words of S. Augu●tine. Albeit indeed of this thing, saith he, 
S. Aug. Tom. 7. contra Cres●on. Gram. l. 1. cap. penu. t.  t●ere can no example be alleged out of Canonical Scriptures, yet notwithstanding we hold the truth of the same holy Scriptures in t●●s matter, when we do that which generally the whole Catholic Church holdeth, the which, even the authority of the Scriptures themselves commend unto us: so as, because the holy Scripture cannot err; whosoever seareth to be deceived by the difficulty or obscurity of this question, let him go to the same Church for counsel, the which the holy Scripture v●ry clearly showeth and 
S. Aug. Tom. 7de bapt count. Donat. l. 4. cap. 14.  demonstrateth unto us. Hitherto S. Augustine. And disputing in another place against the Donatists, concerning the baptism of Infants. That, saith he, which the whole Catholic Church holdeth, nor was ordained by general councils, but yet always kept and observed by all, is most truly to be believed to have been delivered unto us by Apostolical authority. 
S. Aug. Tom. 2. Epist. 118. ad●anuar. c. 5. Calu. l. 4. Instit. c. 4. sect. vlt. sub fi. & l. 3. c. ●. sect. 10. in medio.   
6. But of the Ecclesiastical rites and Ceremonies, the same S. Augustine speaketh in this manner. If the Catholic Church through the whole world hold and practise any thing, it is a sign of great madness to dispute, whether it is to be done so, or no. By which words of S. Augustine it may easily be understood, what was the opinion & uniform doctrine of the whole ancient Church concerning this point. For our Adversaries themselves do say, that S. Augustine was a most faithful witness of antiquity. Unto whom I refer the Readers, if they desire to know certainly any more of the sense of Antiquity,    
The end of the first Controversy.   

THE SECOND CONTROVERSY.  

OF THE PROPERTIES OF OF THE TRUE CHURCH. The first Part of the second Controversy.  

CHAP. I. Of the Properties and Offices of the true Church of Christ in general.  
IN the disputation of the Church, that first of all is to ●e observed; that whereas our Adversaries have ●rought in, and do hold many erroneous opinions, they do all proceed out of ignorance of the true definition and Nature of the Church. It is a true saying of the Apostle, that they which 
1. Tim. v. 6. & 7.  err and w●nder from the true faith, are converted into vain talk desirous to be Doctors of the Law, not understanding neither what things they speak, nor of what they affirm. For if our Adversaries did well understand, or could conceive what is imported by the Name & Nature of the Church, they would never affirm so many absurdities of the Church of Christ. We will therefore first of all declare and explicate, what is to be understood properly by the name ●of the Church.  
2. But this best of all is declared by the Properties of the Church of Christ, and by her Offices commended unto us in the holy Scripture itself: and those we call Properties which do agree with the Church as she hath relation unto Christ her chief head and Pastor. But those we call her Offices which the Church exerciseth towards her Children. There are indeed many properties of the Church assigned by holy Scripture, but it shall suffice us to allege and note these five only.  
3. The first is, that the Church is the spouse of Christ, I will betrothe thee unto me 
Osee 2. 19 & 20.  for ever (saith the Prophet Osee:) and again: I will betrothe thee unto me in saith. And Isaias: The bridegroom will rejoice in his bride, and thy 
Isa. 6●. v. 5.  God (she speaketh unto the Church) shall rejoice in thee. Christ also by the Prophet Solomon saith, Come o my spouse from Libanus. 
Cant. 4. v. 8.  In the new Testament also, the Church is called the spouse of Christ. He which hath the bride, saith S. john Baptist is the bridegroom. 
joan. 3. v. 19  And the Apostle: I have despoused you to one man, to present you a chaste Virgin unto Christ. 
2. Cor. 11. v. 2. Apoc. vlt. v. 27. Rom. 12. v. 5. 1. Cor. 12. v. 27. 1. ●phes. 1. v. 22. & 23.  Lastly, S. joan Evangelist in his Revelations saith, the bridegroom and bride do say, Come.  
4. The second is, that the Church is the mystical body of Christ. We being many (saith the Apostle) are one body in Christ: and again, you are the body of Christ and members of member: and in another place: And he hath made him (to wit Christ) head over all the Church, which is his body.  
5. The third property is, that the Church is the Kingdom of Christ. Our Lord shall reign over them (saith the Prophet 
Mich. 4. v. 7.  Micheas) in the mountain of Zion, from hence, now and evermore. And the Angel, as witnesseth 
Luc. 1. v. 33. Luc. 17. v. 21.  S. Luke, speaketh thus of Christ: He shall reign in the house of jacob for ever. Lastly Christ himself saith unto his Disciples, the Kingdom of God is within you.  
6. The fourth property is, that the 
Psal ●. v. 8. Ps●l. 27. vel 28. v. vlt. Psal. 32. vel 3●. v. 12.  Church is the Inheritance of Christ. Ask of me (saith God the Father unto his Son) and I will give thee all Nations for thine Inheritance. And again the Prophet David saith, Save thy people o Lord, and bless thine Inheritance. And lastly, Blessed is that Nation whose Lord is God thereof; a people whom God hath chosen for his Inheritance.  
7. The fifth property is, that the Church is the City of God, and Christ. Glorious things are spoken of the City of God, 
Psal. 86. vel 87. v. 3. Psal. 45. ve● 46 v. 5. Matth. 5. v 14. Hebr. 12. v. 22. 2. Cor. 6. v. 16. 1. Tim. 3. v. 15. Gal. 4. v. 26.  saith the Proper David. And again, the main stream of the river doth consort the City of God: and Christ himself saith, A City placed upon a mountain cannot be hid. And hence it is, that the Church is called the heavenvly jerusalem and Zion, as also the Temple & house of God. You are come, saith the Apostle, to mount Zion, and the City of the living God, heavenly jerusalem. And in another place: You are the Temple of the living God. Lastly, that thou mayest know how thou oughtest to converse in the house of God, which is the Church of the living God.  
8. But now the offices of the Church are many, the which may be reduced to five heads. For the Church, as witnesseth the Apostle, is our Mother.  
9 A Mother exerciseth five offices towards her Children. First she conceiveth them. Secondly she bringeth them forth. Thirdly she nourisheth them. Fourthly she governeth them. Fifthly she defendeth and preserveth them from all dangers, till they come to the use of reason: all these things the Church performeth unto us, until we meet all with Christ the spouse of the 
Ephes. 4. v. 13.  Church, and our Father, into the unity of faith, and knowledge of the Son of God, into a perfect man into the measure of the age of the fullness of Christ, as the Apostle speaketh.  
10. The first Office therefore of the Church is to propound unto all, the word of God, and that fully (as concerning those things which are necessary to salvation) sincerely, clearly, and without any error. For the word of God is the incorruptible seed, whereby we are conceived and borne again, as Christ and his Apostles do testify. But the Church performeth this both by word and writing whiles she converteth Gentiles, Mahumets', Heretics, and Atheists: and Christ enjoined this Office unto the Church in those 
Marc. vlt. v. 15.  words, preach you the Gospel unto every creature.  
11. The second office of the Church, 
Ad Titū vlt. v. 5. & joan. 6. v. 57 & 58. Matt. vlt. v. 19 Marc. vlt. v. 16. & Luc. 22 v. 19 1. Cor. 3. v. 2. & Hebr. 5. v. 12. & 14.  is lawfully to administer the Sacraments. For by these also we are regenerated, and nourished, strengthened, governed, and defended. This office also Christ enjoined unto his Church, when he commanded her to baptise, & administer the other Sacraments.  
12. The third office of the Church is to feed those who are borne to Christ, not only by the Sacraments, but also by the word of God. Feed, saith S. Peter, the flock of God which is among you. But the Church feedeth the weaker and ruder sort of people with milk, and not with stronger meats, as the Apostle speaketh: hence it cometh to pass, that the Catholic Catechisms are taught so much in the Church. But yet she nourisheth those which are stronger in faith, with  meats, and not only with milk.  
13. The fourth office of the Church is to govern, according to those words 
Act. 20. v. 28.  of S. Paul▪ Take heed to yourselves, and to the whole flock, wherein the holy Ghost hath placed you Bishops to rule the Church of God. Hence it ensueth, that there have been so many Assemblies and councils called together, that heresies might be condemned, manners reform, and Ecclesiastical order well established in all things: also that for this Office there are chosen Preachers, Pastors, Administrators of the Sacraments, and all other things are ordained which do concern the right government of the Church.  
14. The fifth office of the Church 
Matth. 10. v. 32. & 33. Geres. 5. v. 15. Isa. 54. v. vlt.  is, to defend her children. For this cause she opposeth herself against the Adversaries of Christ. She professeth publicly her faith, she fighteth continually with the serpent and his seed, she suffereth much, & yet always getteth the victory. No weapon, saith the Prophet Isay, that is made against thee, shall proceed, or level right. And 
Matth. 16. v. 18.  Christ saith: Upon this rock I will build my Church & the gates of Hell shall not prevail against it. And in another place: You shall suffer trouble and 
joan. 16. v. vlt.  pressure in this world, but be of good cheer, I have overcome the world. By these properties and offices of the Church, if they be well considered, all the errors of our Adversaries may easily be confuted, as by that which followeth will manifestly appear.   

CHAP. II. That out of the true Church of Christ, there is no salvation.  
THE first error is of certain Sectaries of this time, who promise men salvation out of the Church: But this error is easily refuted by the Scripture. For that is most clear and evident which Isay the Prophet saith, speaking unto the Church in the person or name of God: That Nation and Kingdom 
Isa. 60. v. 12.  saith he, which hath not served thee, shall perish.  
2. The same also to be an error, is convinced by the Properties and Offices of the Church before alleged. For first 
E●hes. 5. v. 1. 32.  Christ hath but one spouse, and acknowledgeth no other. They shallbe two in one flesh: but I (saith the Apostle) speak in Christ & in the Church. So also Christ speaketh of the Church, my dove, and my perfect, is one; 
Cant. 6. v. 8.  Christ is not an adulterer, neither doth he beget any children of an adulteress. For this cause, saith S. Cyprian, the spouse of Christ cannot be an adulteress, ●he is not corrupted, 
S. Cyp●. in tra●● de unit. E●cles.  and she is chaste. And a little after, Whosoever being separated from the Church is joined to an adulteress, he is separated from the promises of the Church Neither shall he ever attain to the rewards 
S. Aug. Tom. 9 de ●ymh ad Ca●h lib. 4. c vlt.  of Christ who tears the Church of Christ. He is an al●ene, he is profane, he is an enemy, he cannot have God for his Father, who hath not the Church for his Mother. Thus he, which last words S. Augustin repeateth out of him.  
2. Secondly, he that is without the body of Christ, cannot receive the spirit of Christ▪ nor be partaker of the life and 
Rom. 8. v. 9 S. Aug. Tom. 29. tract 2. in. oan.  merits of Christ. But he who hath not the spirit of Christ, is not his, as witnesseth the Apostle. S. Augustine declareth this very well by the example of a man's body, whose members cannot live unless they be joined to the body. Another reason also S. Augustine allegeth, taken from the foresaid property of the Church. None, saith he, obtaineth salvation & everlasting lice but he who 
S. Aug▪ Tom. 7. de unit. Ecc. c. 19  hat● Christ to be his head. But none can have Christ to be his head, but he who is in ●is body which is the Church. So saith S. Augustine.  
4. Thirdly, the Name only of a Mother doth prove this sufficiently. For none can be conceived nor borne, without a mother, and the child which is borne, if it leave to suck the mother's breasts will perish for hunger. By which argument even our wisest Adversaries are convinced. For both Caluin ●nd Beza do confess 
Calu. l. 4. nstit. c 1. & Beza. cap. 5. Confess. Art. 1.  this, that even the name only of a mother doth convince that which we have said to be true; yea also the Scripture doth often testify, that out of the bosom of the Church we cannot hope for the remission of our sins, nor everlasting salvation: and that the going out of the true Church was always hateful. And hence it cometh to pass, that in the Creed of the Apostles, first we believe the holy Catholic Church, and then the remission of sins, and life everlasting, because indeed without this Church none can obtain either remission of their sins, or life everlasting.   

CHAP. III. That the Church of Christ, is to continue for ever.  
THE second error of our Adversaries is, that many of them affirm, that the Church of Christ hath not continually endured, but that it sometimes failed. This error may also be easily refuted by the foresaid properties & offices of the Church. For first the Church is the spouse of Christ, of which he speaketh by the Prophet, I will betrothe thee unto me for ever. Christ therefore did not betrothe his Church unto him 
Ose. 2. v. 19  for a few years only.  
2. Secondly the Church is the Body of Christ: but Christ cannot be without his 
Rom. 12. v. 5.  body. And truly it were a monstrous thing to see a living head without a body.  
3. Thirdly the Church is the Kingdom of Christ: but the Scriptures do teach in many places, that this Kingdom 
Psa● 83. ve. 89. v. 36.  of Christ shall continue for ever, as Micheae 4. v. 7. Daniel. 2. v. 44. jerem. 33. v. 20. & 21. Luc. 1. 32. & 33. Lastly Christ sweareth in his Holy One, that is to say, by his Holiness, that the Kingdom of Christ shall last for ever. Wherefore they endeavour to make Christ himself perjured, who affirm, that the Kingdom of Christ sometimes perished.  
4. Fourthly, the Church is the House 
Matt. 17. v. 18.  of Christ, the which he built upon a rock, and against which the gates of hell shall never prevail.  
5. Fifthly, the same is proved be the 
1. Cor. 11. v. 26.  offices of the Church: The Church shall show the death of our Lord, until he come. God also gave some as Apostles, and Doctors, who should 
Ephes. 4. v. 11.  teach and rule the Church until we meet all in Christ in the end of the world. When Christ also sent his Disciples to teach all Nations, and to administer the Sacraments he added this promise, Behold I am with 
Matt. vlt. v. vlt.  you all days, even to the consummation of the world. By which words, as S. Hierome well noteth, he showeth that they are to live always, and that he is never departed from the faithful believers.  
6. Lastly, our Adversaries themselves being conviuced with the truth of this matter, do acknowledge, that the holy 
Calu. lib. 4. Instit. c. 1. sect. 17. in fine.  Scriptures do testify this in many places. For Caluin and Beza to omit many others, do acknowledge and prove this out of the Scriptures. Seeing that (saith Beza) the Kingdom of jesus Christ is continual, it 
Beza. c. 5. Confess. art. 1.  necessarily followeth, that there have always been some to be found who did acknowledge him for their King.   

CHAP. FOUR That this Church which hath always continued, hath always been visible.  
THE third error of our Adversaries is, that they deny the Church of Christ to have been always visible. For seeing that they cannot deny, but that the Church of Christ hath always continued, as we have declared in in the precedent Chapter: and when we demand of them where their Church was for the space of a thousand years and more, they fly unto a certain invisible Church, which they say lay hidden for many years. But this error also is easily refuted by the for said properties, and offices of the true Church.  
2. For first the Church is the body of Christ: but this body of Christ was visible▪ 
1. Cor. 1●. vers. 27.  for the Apostle spoke unto visible men when he said, you are the body of Christ. Moreover we are made the body of Christ by baptism and the receiving of the Eucharist, 
1. Cor. 10. v. 17. & 1. Cor. 12. v. 13. Ephes. 4. v. 11. 12.  as witnesseth the Apostle. But these Sacraments are visible. Also in this body of Christ, there are Doctors and Pastors until the consummation of Saints, until we meet with Christ: but such persons are also visible. The building also of the Church is visible, this consummation of Saints is visible, that work of ministry is visible, which the Apostle saith shall continue until the coming of Christ.  
2. Secondly the Church is the Kingdom of Christ, but every Kingdom comprehendeth in it a visible company of men who all acknowledge one King. Hence it is that God describing by the Prophet jeremy this Kingdom of Christ, speaketh in this sort of the multitude of men which shallbe in the Kingdom of Christ. Even as (saith our Lord) the stars of Heaven 
jerem. 31. v. 32.  cannot be numbered, and the sands of the sea measured, so will I multiply the seed of my servant David, and the levites my servants. But such and so great a multitude of men cannot be invisible.  
4. In like manner the Prophet Isay describing the said Kingdom of Christ and the Covenant of God with it, thus writeth. I will make a perpetual league with 
Isa. 61. v. 8. & 9  them, and their seed shallbe known in all Nations, and their of spring in the midst of the people; all that shall see them shall know them, because this is the seed that God hath blessed. Where it is manifestly said that all Nations, even the Infidels, assoon as they shall behold and see the Church, they shall easily know her by the benefits of God bestowed upon her. Caluin himself 
Calu in hae●●erba Isaiae.  acknowledgeth this to be spoken of the Church, and he addeth, that this hath not only once been fulfiled, but is daily fulfilled.  
5. Lastly if this Kingdom of Christ were sometimes invisible, God himself (which God forbid we should say) were perjured, who sweareth that the throne of Christ, that is to say, his Kingdom, 
Psal. 8●. vel 89.  shallbe like the sun, and as a perfect moon, and that for ever: but the sun, and the perfect, or full moon are very visible planets, easily to be seen of all men, and not invisible.  
6. Thirdly the Church of God is that 
Isa. 2. v. ●. Mi●h. 4. ●. 1. Psal. 47. vel 48. v. 9 Dan. 2 v. 35. Matt. 5 v. 14 & 15.  City which is situated upon a most high Mountain, yea upon a Mountain which is placed upon the top of mountain, the which our Lord will strengthen for ever, whereof Christ himself speaketh. A City placed upon a monntayne cannot be hidden: And again. You are the light of the world, neither do they light ● candle and put it under a bushel, but upon a cadelsticke, that it may give light unto all which are in the house. Christ therefore hath made his 
S. Aug. Tom. 9 in 1. Ep. joan. Tract. 2.  Church not to hide it, but that it might be perspicuous & manifest unto all: hereupon S. Augustine. What more (saith he) shall I say, but that they are blind who do not see so great a mountain, who shut their eyes against a candle placed upon a candlestick. And in 
S. Aug. Tom. 7. de unit. Ecc. c. 1.  another place (he saith) that those who see not the Church, had rather as it were blindfold offend against this mountain then climb up unto it.  
7. Fourthly the same is proved by the foresaid offices of the Church, for that Church must necessarily be visible, which conceiveth and bringeth forth Infidels to Christ, by the preaching of the Gospel: for neither they which do preach are invisible but visible, and the preaching also is visible and not invisible. That Church also is visible which nourisheth Christians with her public exhortations, instructions, and ministration of Sacraments, and good examples; which explicateth and keepeth the 
Luc. 10. v. 16. Matt. 18. v. 17.  Scriptures; who governeth and prescribeth Law and precepts, whom therefore we must obey. And she is visible, unto whom according to the commandment of Christ, all complaints and causes are to be brought. And Lastly she is visible, of whom in our adversities we must demand help and comfort, who publicly confesseth Christ, who fighteth with the serpent, and getting the victory triumpheth against him, and moreover she exerciseth all those offices which are before alleged. 
Supra. c. 1.   
8. Fifthly, if the visible Church should once perish▪ that article of the Creed were falls, I believe in the Catholic Church, the Communion of Saints. For that Church which is Catholic or universal, cannot be invisible; that Church which is dilated 
Psal. 88 v. 33.  or spread abroad throughout the whole world cannot be but very visible and conspicuous, and that not in one only place, but in many. And hence it cometh to pass, that the true Church is compared to the Sun and the Moon, the which are very visible planets, and easily to be seen of all. Neither can there be this believed communion of Saints▪ unless the said Saints mutually be manifest and 
1 Cor. v. 12. 21. 26.  visible one unto another, seeing that this communication (as the Apostle saith) consisteth in the continual help which one member affoardeth unto another, but none can afford any help to that which is invisible and unknown. Moreover this communication of offices is very sensible and visible. That also is visible 
S. Aug. Tom. 2. Ep. 170. add Sever.  which is a corporal substance and generally in many places. Wherefore S. Augustine saith; It is an easy matter for thee to behold and see that City which is situated upon a mountain, of whom our Lord in the Gospel saith, that it cannot be bidden. For she is the Catholic Church, whereupon she is called in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
Matt. 5. v. 14.  because she is published and spread over all the whole world, of whom it is not lawful for any to be ignorant, and therefore according to the saying of our Lord jesus Christ, she cannot be hidden. Hitherto S. Augustine.  
9 Sixtly, that Church is visible which containeth in it aswell the good 
Calu. l. 4. I●stit. c. 1. sect. 7.  as the evil, and aswell the predestinate as the reprobate, as our Adversaries themselves acknowledge, who will have the invisible Church to consist of those only 
Matt. 1●. v. ●8.  which are predestinate. But that the Church which containeth in it aswell the evil as the good, shall continue unto 
Calu. l. 4. Instit. c. 1. sect. 13. in fine. & Beza c. 5. suae Cons. art. 7.  the end of the world, those words of Christ, suffer both to grow till harvest, do evidently demonstrate unto us. Yea even our Adversaries themselves do plainly confess that the holy Scripture doth declare this by many Parables. It may therefore be gathered out of holy Scriptures even by the judgement of our Adversaries, that there is not only an invisible, but also a visible Church, to wit, wherein the good are mixed with the bad, which shall always continue till the end of the world.  
10. seven, it is all one to affirm the Church to be invisible, and to affirm, that it hath wholly perished, and 
Supra cap. 3.  that there is no Church at all, the which as we have declared before is most absurd. For this invisible Church of our Adversaries, can afford no help to any, seeing that she is not known to any but only unto God: according to that saying of the Apostle▪ God knoweth who are his. For our Adversaries will have the predestinate 
2. Tim. 2. v. 19  only to belong unto this their invisible Church, as we have now declared, who are only known unto God, and unknown unto all others.  
11. Hither also it belongeth, that those could not be Saints & predestinated who have been for these many ages passed in that invisible Church of our Adversaries. For those (if peradventure there were any) neither durst publicly profess Christ, nor preach openly the Gospel, but terrified with human fear, have done all things by dissimulation and hypocrisy, lest they might be bewrayed and made known unto others (for otherwise they should have been visible & not invisible.) 
Luc. 9 v. 26.  But Christ saith, that he, that shall be ashamed of me, and that which I teach, him the son of man willbe ashamed o●, when he shall come in his Majesty.  
12. Lastly our adversaries being urged with so many and invincible reasons, see well enough, especially the wiser sort of them, how absurd the doctrine of their invisible Church is. And therefore many of them now adays acknowledge the Church of Christ to have been always visible: and moreover that this visible Church remained still in the Popedom, as they speak. For they cannot assign any other visible & ever continuing Church, besides that of Rome, but lest they be convinced of falsehood by the authority of this visible Church they seek out some other evasion, for they say this visible Church may, yea hath often erred in matters of faith. The which error we will 
Cap. 7. seq.  confu●e a little after, assoon as we have answered the arguments, objected by our Adversaries against this Chapter.   

CHAP. V The arguments against the visible Church are confuted.  
MANY of our adversaries reasons do not so much prove that 
Infr. c. 7.  the visible Church hath perished & decayed, as that it hath erred in faith; the which therefore shallbe confuted afterward, when we declare that the Church cannot err in matters of faith. The rest of their arguments are 
Tom. 2. Epi. 48. & Tom. 7. de. uni. Eccles. c. ●●. & ad. Donat. post col. ●● 20. in. fine. 3. Reg. 19 v. 10. Calu in ●r●f●. ●●arum ●●st. Beza ●. 5. suae Confess. ●rt. 9  almost all one with the old reasons of the Donatists. For they in times past affirmed that the Church of Christ had perished through out the whole world, but only in afric. Unto whom S. Augustine answereth very well in many places. But we will only here briefly examine the more probable arguments, and now a days more used by our Adversaries.  
2. The first argument is taken out of those words of the Prophet Elias, I am left alone, and they seek my life. I answer that this argument is of no moment, albeit our adversaries Caluin and Beza do often use it. For Elias doth not speak of the whole Church, but only of the Kingdom of Israel, wherein the wicked King Achab 
3. Reg. 16. v. 18.  then reigned, albeit in it also there were seven thousand men who did not adore Baal, and who made a visible Church. Moreover at that very time josaphat a very pious and godly King reigned, & there was also the temple of God, and Priests, and Sacrifice, as also public, solemn, and daily service of God: yea out of the second book of Paralippomenon we gather that King josaphat laboured very much to conserve 
2. Paral. 19 v. 4. & seq.  and increase the honour and worship of God: neither was the number of them little, who professed publicly the true Religion. For in the same book are accounted and numbered more than eleven hundred thousand strong soldiers, besides women and others less sit for war; by which it appeareth that the Church of 
2. Paral. 17. v. 14. & seq.  God was not invisible in josaphats' Kingdom, but rather very visible and conspicuous. But Elias only complained of the Kingdom of Israel: they, to wit, the children of Israel, and not the children of juda, have 
3. Reg. 19 v. 10.  forsaken thy Covenant. Neither do we deny but that in some one or other Kingdom there might sometimes peradventure have been few or no Christians, whiles in far more places the Church of God was very manifest and visible. But that the Church of Christ was no where to be found in the whole world, is most absurd and expressly against the holy Scriptures.  
3. The second argument is taken out of many places of Isay & jeremy, wherein those Prophets complain, that all the jews did transgress the Covenant made with God. Moreover they object the small number of those who were sometimes in the ancient Church before Christ's time, or even in Christ's time before the Gospel was promulgated, and here they make many digressions to Noë and Adam himself. The very same argument the Donatists also used, as the words of Bishop P●●ili●n testify related by S. Augustine. But 
Vide S. August. Tom. 7. de vn●t. Eccl c. 13. S. Aug. Tom. 7. in lib. ad Don it. post ●oll. c. 20. in fine.  S. Augustine answereth very well to those general complaints of the Prophets, that the holy Scripture hath a peculiar phrase o● manner of speaking, who so reprehendeth the evil as though every one of that company of people were wicked men, & so commendeth the good, as if they were all such: and this S. Augustine proveth in the same chapter out of divers places of the holy Scripture.  
4. Our Adversaries also who would seem skilful and cunning in the Hebrew and Greek language, should call to mind that aswell the general particle amongst the Hebrews called col, as that other which 
De voce Col, vide Galat. l. 5. c. 4. joan. Fost. Luth. & Io. Mer. Cal. in radic●. Cal. in c. 2. Philip. v. 1●. & Beza ib. & in 1. Tim▪ 2. v. 1. ed. An. 1565. & in edit. an. 1598.▪ v. 4. ibid. Isa. 1. v. 1. Oze. 1. v. 1. Amos. 1. v. 1. Mich. 1. v. 1. jerem. 1. v. 1. Ezechiel 1. v. 2. Dan▪ 1. v. 2. Sophon. 1▪ v. 1.  answereth unto it in the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is often used in holy Scripture, not generally for every thing without any exception, but for that which commonly is wont to be done; as also, non, pro singulis ge●erum, sed, pro generibus singulorum, the which not only the Hebrew Lexicons written by our Adversaries themselves do plainly demonstrate, but also their chief & principal ringleaders Caluin & Beza. The later whereof addeth also that we have observed, that a general particle is almost in every leaf of holy Scripture used indefinitely. It is therefore most true which S. Augustine saith, that this word (all) in these kind of places, is taken for many, or for that which was common every where, as Caluin and Beza say: for otherwise it is well enough known that in the time of the Prophet Isay there were some holy Kings, as Ozias and Ezechias in jury, as also those Prophet's Ozeas, Amos, and Micheas: moreover in the time of jeremy there lived ●he good King josias, and the good prophets Ezechiel, Daniel, and Sophonias. Therefore those things which Isay and Hiere●y do say, cannot be understood of all universally.  
5. The other places which our Adversaries 
S. Aug. Tom. 2. Epist. 48. ad V incentium.  allege, do prove that there a●● at sometimes but a few in the Church ● but they do not prove, that the say● Church was invisible. Yea (as S. Aug●stine disputing against the Donatists we● observeth) when the Church of God ● most vexed with the persecutions of th● wicked, and seemeth to be almost oppress see therewith, then is she most divine i● such her members as are renewed for courage and constancy: for faith and obedience 
Mat. 1. v. ●8.  towards God was more eminent i● one Noë or Abraham, then in ten thousand others.  
6. Lastly this our disputation is not properly of the ancient Church which w● 
Eusebius in Cron. Orosi●● in hist. Gen●b. in sua Cono. Sand. de visib. Monar▪ ch. l. 7. in prin. Coc●iu● Tom. 1. lib 8. Art. 2.  before Christ's time, but of that whi● ensued the promulgation of the Gospel till this our present age, whereof Chri● saith, Upon this rock I will build my Church, ● the gates of hell shall not prevail against it. F● albeit the Church hath been always visible even from the beginning of the wor● till the coming of Christ, as Paulus Orosi● & Eus●bius have, out of the holy Scripture in every age, declared; in this our age al● Genebrard, Sanders, and Coccius have briefs demonstrated the same: Yet notwithstanding before the coming of Christ, t● whole Church of God was in a manner 
Psal. 75. v. 2. & Psal. 147. v. vlt.  concluded into greater straits of persons and places, according to those words of the Prophet David: God was known in jury, & again: He hath not done thus to every Nation, and he hath not manifested, or made known, his judgement unto them. But amongst the Gentiles there were but few who acknowledged and rightly worshipped God. Wherefore the true Church was often reduced unto a few persons in number, but 
S. Aug. Tom. 2. Epist. 84. ad V incent.  notwithstanding ever visible, & those very eminent in sanctity and holiness, as is declared by S Augustins words already alleged. But the state and condition of the Church of Christ is far different after the 
Genes. 22. v. 18.  promulgation of the Gospel from that other: for now that blessed seed of Abraham is come, wherein all the Nations of the earth were to be Blessed: now those prophecies of Christ's inheritance and Kingdoms are fulfiled. 
Psal. 2. v. 8.  Ask of me & I will give thee, all Nations for thy inheritance, and the bounds of the whole earth for thy 
Psal. 71. v. 8.  possession. Also, He shall govern and reign from sea to sea, and from the gyver to the end of the whole world. And again, All the Kings of the earth ●●all adore him, and all Nations shall serve him. Moreover, Our Lord hath prepared his holy arm 
Ibid. v. 1●. Isa. 52. v. 10.  ●● the eyes of all Nations, and all the limits of the ●rth shall see the salvation of our Lord and God. When S. Augustine had alleged this place among others against the Donatists, admiring their great madness and ignorance who affirm the Church to be either invisible, or to lie lurking in some odd place only, broke forth into these most true 
S. Aug. To●. 7. de unit. Eccles. c. 7.  words worthy of so great a Doctor, Who is saith he, so deaf, who is so mad, and who so foolish to contradict these so clear & evident testimonies, but he which knoweth not what he speaketh? And truly that the Church of God was far more known and spread over the whole world after the promulgation of the Gospel even in the Apostles time than it ever was in the time of the law, those words of the Apostle do sufficiently declare. But 
Rom. 10. v. 18.  I say, have they not heard? And ●●●tes into all earth hath the sound of them gone forth, and unto the 
Rom 1. v. ●8  ends of the whole world the words of them. And again speaking unto the Roman Church he saith, I give thanks to my God through jesus Christ for all of you, because your saith is renewed in the whole world.  
7. Moreover from the Apostles time, till this our present age, the Church of Christ hath been not only visible, but also spread abroad, known and most famous throughout divers Kingdoms of the world, as many historiographers, aswell Ecclesiastical as profane do testify, and the worthy Cardinal C●sar Bar●●ius hath evidently declared, and that not only throughout all ages, but also every 
S. Aug. Tom. 7. de unit. Ecc. cap. 7.  year: in so much that those who do not consent and agree hereunto, are not only to be accounted Infidels, but as S. Augustine speaketh very fitly and truly, men out of their wits.   

CHAP. VI divers other Arguments of our Adversaries against the visible Church, are confuted.  
THE third argument of our Adversaries whereby they impugn the visible Church, is this: The Holy Scripture compareth the Church to the Moon, but the Moon doth often times not appear, as it happeneth in the new moon, and in the Eclipse. I answer, that we must not seek for a similitude or likeness in all things betwixt the Church and the moon, for otherwise the Church of Christ should neither see, not understand, nor believe, and it should be altogether without life as the Moon is. But in this matter that similitude or likeness betwixt the Church and the moon, is only to be sought out, in which the Scripture compareth the Church to the moon; but the Scripture doth not compare the Church to the Moon as she is a mutable planet, but as she is beautiful in herself. Beautiful (saith 
Cant. 6. v. 9  Solomon) is the moon, but in mutuability the Scripture compareth a fool to the moon, but not the Church. A fool (saith the 
Eccl. 27. v. 12.  Wiseman) is changed as the moon. Moreover the Church of Christ is not compared to every moon, but only to the moon, 
Isa. 60. v. 26.  when she is in her fullness & perfection, yea to the moon which is never diminished nor faileth: hence are those words of the Prophet Isay, which Caluin acknowledgeth 
Cal. in illa verba.  are to be understood of the Church, Thy sun shall nevermore be set, and thy moon shall not be diminished (or as Caluin translateth it) shall not be hidden. Lastly S. john saith, that the moon is under the feet of the Church, that thereby we may understand that the Church of Christ by the virtue of the sun (to wit Christ himself, where withal she is wholly invested and 
Apo. 12. v. 1.  adorned) is free from all mutability in matters of faith.  
2. The fourth argument. These things which we believe by faith are invisible, but by faith we believe there is a Catholic Church, as appeareth by the Apostles Creed, therefore the Catholic Church is invisible and not visible. I answer that this is a weak argument, albeit 
Calu. l. 4. ●nstit. c. ●▪ sect. 1. in prin●.  Caluin also useth it. For if it were not▪ it would prove that the holy Scripture were also invisible, because we believe also the holy Scripture by faith, yea it would also prove even our adversaries Church to be as yet invisible, for they as yet believe their Church by faith, and yet they confess that their Church is now visible. And truly if their Church had remained still invisible, they had never caused so many tumults in the Christian Commonwealth. But certainly even as in the holy Scriptures we see one thing and believe another, we see the letters & characters, the which the Infidels also see, but we believe that the Scripture is most true in all things, the which they do not believe: so we s● that the Church of Christ is extant, the which also the Infidels do see; for Turks & jews do very well know that there is a Pope, and that there are Bishops, Princes, and Christian Nations: but we believe that this Church which we see is an holy Church, is governed & directed by the holy Ghost, and that she cannot err in matters of faith, all which the Infidels do not believe.  
3. The fifth argument. None is in the Church but by faith, but faith is invisible, therefore the Church also is invisible. I answer, that this is a very weak consequence, for otherwise we might reason thus: None is man but by a reasonable soul, but the soul of man endued with the use of reason, is invisible, therefore the whole man also is invisible. Also, no Scripture is to be accounetd holy but by the authority of God, but this authority is invisible, therefore the Scripture also is invisible. For it is not necessary that a thing may be called visible, that the chief part or reason thereof be visible, but it sufficieth if any part thereof be visible, as manifestly appeareth in all visible substances, for their chief parts, to wit, their substantial matter and form are things invisible.  
4. Secondly I answer, that the faith whereby a man is made a member of the visible Church is not only an interior faith which is not to be seen, but that which is evidently seen and declared by exterior signs: as for example by confessing publicly the said faith, by receiving the Sacraments, and such other exterior acts. The which is so true, that this exterior profession of our faith only, without the interior faith, sufficeth that a man become a member of the visible Church, as Bellarmine well proveth: 
Bell. l. 3. de milit. Eccl. c. ●0  seeing that otherwise none could be certain of his Prelate or Pastor, because none can see the faith or mind o● another.  
5. Hence also it is, that not only the predestinate and just men are members of the visible Church, but also such as be hypocrites and wicked men, who profess their faith, according to those words of 
joan. ●●. v. 2. Ibid. v. 6.  Christ: Every branch in me, not bearing fruit, he will take it away. And, if any abide not in me, he shallbe cast forth: by which words Christ showeth that they also who do not remain in him, that is to say, those which are not predestinate, and those which do not bring forth any fruit, that is to say, bad Christians, are in him, that is to say, in his visible body which is the Church: the which also almost all our Adversaries confess, as we have said before, and Bellarmine proveth more at large.  
6. The sixth argument our Adversaries 
Apoc. 12 v. ●. 14.  deduce out of the Apocalyps, wherein it is said, That a woman ●●uested with the sun, which signifieth the true Church, fled into the desert, and remained there for the space of 1260. days, that is to say, as our Adversaries interpret it, a thousand two hundred and sixty years. Out of which they infer, that the Church remained invisible as it were in the desert these thousand two hundred and sixty years last passed. I answer, that this is a vicious argument for many reasons. For first, it is very absurd, to think that the Church of Christ did lie hidden and invisible these thousand two hundred sixty years past. For thereupon it would ensue that the Church of Christ was invisible then when it most flourished, & was spread abroad over the whole world: as for example in the times of S. Augustine, Ambrose, Hilary, Athanasius, Hierome, Chrysostome, Cyril etc. Yea in the time also of all the ancient Counsels, the which our Adversaries 
Confess. Rupell. Art. 6.  themselves do admit in their confession of faith. For all these Fathers and ancient Counsels have been within the space of the foresaid thousand two hundred and sixty years, the which our Adversaries do account from Pope Silvester till Luther's time, wherefore this place of the Apo●●lyps is not to be understood of years, but literally of days only.  
7. Moreover it is not certain that by this word (desert) is understood any solitary place, or such as is deprived of all the society or comfort of men. For Primasius S. 
Prima. in cap. 12. Apoc.  Augustine's scholar saith, that by the foresaid word is signified the whole world, the which also that desert signified, through the which the Children of Israel 
Numer. 14. v. 34.  passed before they came to the land of Promise: even as by the said land of Promise was also signified the everlasting life. Some others will have the foresaid word (desert) to signfy a departure, or forsaking of all sins and vices, and all other pleasures of this world, according to that saying of the Prophet Osee. I will carry and lead her into the desert, and I will speak unto 
Osee. v. 14. Psal. 54. v. 8.  her heart. And that of David: Behold flying away, I went far off, and I remained in the desert.  
8. Lastly albeit we should grant that this desert were some wild or forsaken place, yet nevertheless it could not be gathered thereby, that the Church of Christ either was, or ever shallbe invisible. For neither this woman which fled into the wilderness, signifieth the whole Church of Christ, but some one famous Church the which Antichrist shall persecute most of all, because it will strongly oppose itself against his impiety and wickedness. And in the end of the foresaid vision S. john plainly affirmeth, that the Dragon 
Apoc. ●2▪ v. 17.  after the delivery of that woman shall make war against the rest of her seed who keep the commandments of God, and have the testimony of jesus Christ: therefore besides that woman, there willbe some out of the desert who will publicly profess the true faith of Christ, against whom for that cause the Dragon will fight.  
9 But that we may now conclude this Controversy of the visible Church, seeing that Christ our Lord came into this world, that he might make open, and known the way to eternal salvation not to one Nation or age only, but indeed to the whole world and all posterity, it is a very absurd thing to think, that this one only way to eternal salvation which is the true Church of Christ, remained hidden and unknown to all Nations for so many ages past.   

CHAP. VII. That this visible true Church of Christ cannot err in matters of faith.  
NOTHING can be said more absurdly, than that the true Church of Christ can err in matters of faith, and yet there is nothing which the Sectaries of this time do hold and defend with greater pertinacy, not without just cause, for they see very well that it cannot be denied, but that the true Church of Christ hath for these many years past remained still among Catholics only visible, as afterward we shall more clearly declare: but if they should also grant that this visible Church cannot err, they should overthrow themselves by their own confession. Wherefore to the end they may still have some corner or hole to slip out at, they affirm, that the true Church of Christ both hath erred, & still doth err in points of faith. Then the which nothing certainly is more absurd, especially seeing that they affirm that it hath erred not in things of small moment, but in the principal and chiefest points of faith, which are plainly necesrary to eternal salvation; yea also that it hath fallen into manifest Idolatry. Moreover, that it hath not only failed & staggered in faith, & hath publicly taught many errors against faith, but hath also compelled and forced by threats and torments all to Idolatry. And lastly, that it hath done thus, not only for the space of one year, but for a thousand or at least 900. years. All which how absurd they are, we will now declare.  
2. But to the end that all which we are to say hereafter of this matter may be the better understood, we must note here that when we affirm that the Church cannot err in faith, that by this word (faith) we understand not only that invisible faith which is in our mind, but also visible, that is to say, the public doctrine of the whole Church, which is proposed or set down to be believed of all. Wherefore when we affirm, that the Church cannot err in matters of faith, we affirm also, that the doctrine or points of faith, the which the Church of God setteth down as the most certain and undoubted word of God, cannot be false, but the very word of God itself, which I will clearly declare by these arguments.  
2. The first argument is deduced out 
Supr h● ipsa contro. c. 1.  of all those properties and offices of the true Church before alleged out of Scripture. For the true faith being once taken away, all the foresaid properties of the Church must needs perish, and all her offices must cease. For the Church can neither be the spouse of Christ, nor the bod●, nor the Kingdom, nor the inheritance, nor the temple of Christ without faith: but neither can the Church without faith & the true doctrine thereof, either conceive, bring forth, nourish, govern, or defend Christ's flock. And in this manner the Church of Christ for so many ages had lost 
Supr. c. 1. h●ius contro.  all her properties, & had intermitted all her proper offices, contrary to so many & so clear promises of holy Writ before alleged.  
4. The second argument is deduced out of most clear testimonies of holy Scripture, which teach that the Church cannot err in faith. For first Christ himself 
V at. 16. v. 18.  affirmeth, that the gates of hell shall not prevail against the Church. But if the Church could err in faith, the gates of hell for so many ages past had prevailed against her.  
5. Moreover God speaketh thus by 
Isa 59 v. vl●.  his Prophet Isay of the Covenant of the new Testament. This is my league with them saith our Lord, my spirit which is in thee, and my words which I have put in thy mouth, shall not departout of thy mouth, & out of the mouth of thy seed, & out of the mouth of thy seeds seed, satthour Lord, from hence forth even to the world's end. But in our adversaries opinion the words which God hath put into the mouth of the Church, had departed many ages out of her mouth.  
6. Lastly the Apostle affirmeth, that the Church is the Pillar and stability of truth. 
●. Tim. 1. v. 9  But if the Church could err in faith, and teach publicly against the word of God, it should be the Pillar rather of falsehood then of truth. Some of our Adversaries do answer unto this place, that the church is called indeed the Pillar of truth, because it doth not err when it followeth, and is agreeable unto the word of God, yet nevertheless it erreth when it disagreeth from the word of God. But this is a very frivolous answer. For according unto this interpretation, every Church of Heretics, of jews, Turks, yea of the Devils themselves should be the Pillar of truth. For none of these erreth, when it is agreeable to the word of God. But a Pillar is that which necessarily and always upholdeth that which it strengtheneth, and whose pillar it is: wherefore the Church should not be the Pillar of truth, unless it always stick and be joined with the truth, and uphold it. Caluin therefore 
Calu. l. 4. Inst. c. 2. sect. 1. in fine.  convinced by the evidence of the truth, writeth, that if the true Church be the Pillar of truth, it is most certain▪ that the Kingdom where lies & falsehood rargneth, cannot be the true Church. Thus Caluin.  
7. The third argument is deduced out of divers Absurdities which ensue out of the doctrine of our Adversaries. The first absurdity is, that the Apostles Creed were false wherein we believe the holy Catholic Church. For that Church cannot be holy which wanteth the true faith, which reacheth falsities and wickedness, which forceth all men to Idolatry.  
8. The second absurdity is, that Christ himself and the holy Ghost should err and teach things both false and wicked. For the doctrine of the Church is not so 
Luc. 10. v. 16. joan. 14. v. 26. Act. 15. v. 28.  much the doctrine of the Church, as it is of Christ & of the holy Ghost, Who hear th' you (saith Christ) heareth me: and in another place: The Paraclete▪ the holy Ghost whom my Father will send you in my name, he will teach you all things. And t●e Apostles said, It seemeth good to the holy G●ost, and to us. Lastly God himself by his Prophet speaking unto the Church affirmeth, that his holy Spirit is in the Church, and that he hath put his words into the mouth of the Church, which shall never be taken out of her mouth, from hence forth till the end of the world. Wherefore if the Church could err in the doctrine of faith▪ Christ also, the holy Ghost, and God himself should err.  
6. The third absurdity is, that a building could consist & stand without a foundation. For the faith of Christ is the foundation of the Church. If yet, saith the Apostle, you continue in the faith grounded 
Colos. 1. v. 19  and stable. And in another place he teacheth, that the Church is grounded upon 
Ephes. 2. v. 20.  the doctrine of the Apostles and Prophets: but the foundation being taken away, the building must needs fall. This absurdity is so manifest, that it forced Caluin to confess this very truth which now we ●each to be evidently convinced out of S. Paul's words. If, saith he, the doctrine of the Apostles and Prophets be the foundation of the 
Calu. l. 4. Instit. c. 2. sect. 1.  Church, take away that doctrine, and how can the building stand? Thus Caluin.  
10. The fourth absurdity is, that the true Church should consist and be without her proper and essential form, no otherwise then if one should say, that a true and living man might consist and be without his soul. For the true faith and the true preaching thereof, are as it were the essential forms of the Church. 
Calu. l. 4. Inutit. c. 2. sect 12.  Caluin also acknowledgeth this absurdity when he writeth, that the faith of the Church being taken away, there must needs follow the utter overthrow of religion, even as the life of man is overthrown and taken away, if he be stabbed with a dagger, or deadly wounded at the heart.  
11. The fourth argument is deduced out of the manifest contradictions which follow of the contrary doctrine. For they who contend that the true Church of Christ doth err in faith, do not indeed know what they say: for that is the only true Church of Christ which retaineth and keepeth still the name, & the sincere faith of Christ; but that is the false Church of Christ which only professeth the name of Christ but erreth in faith. Wherefore to say that the Church of Christ erreth in faith, is all one, as to say, that the true Church is not the true Church, but the false, which implieth a contradiction.  
12. The fift argument is deduced out of those things which our Adversaries do grant unto us. For the common 
Insrae● 18. huiu● Controu.  doctrine of our Adversaries is, as we will show hereafter, that the sincere preaching of the word of God, and lawful administration of Sacraments, are the marks and signs of the true Church, without which it cannot consist: therefore it necessarily followeth, that they must also admit, that the true Church cannot err in faith, and in the true preaching of the word of God. For that Church cannot sincerely preach the word of God who foully erreth in points of faith, and in the 
Calu. l. 4. Instit. cap. 2. sect, ●. & cap. 8. sect 12. & 13.  true preaching thereof. Caluin also out of divers places of Scripture doth prove that it is a false Church and not a true, which erreth in the principal points of faith, and he acknowledgeth, that the true Church cannot err therein, they being necessary to salvation. Beza in like manner 
Bezain l. de Ecc. notis. volume. 3. Tract. Theol.  writeth, that the true Church cannot err in the chief points of faith, albeit he saith, that it erreth in lesser matters, the which distinction of points of faith he hath taken out of Caluin. The Church therefore cannot err at the least in chief points 
Calu. l. 4. Instit. c. 1. sect. 12.  of faith, even in our adversaries judgements.  
12. Our adversaries heap together a great many of arguments, but they are such as may easily be answered. For whereas they know that their arguments are but weak and almost nothing wort●▪ they endeavour by the multitude thereof to oppress the truth, or at the least to obscure & hide it. Many of them when they manifestly see, that it is impossible that the true Church can consist or be without faith, they craftily feign that the 
Calu. l. 4. Instit. cap. 2. sect. 2.  Controversy betwixt us is not of this matter, but of some other far different, that is to say, of that whereof none ever doubteth: so dealeth Caluin with us. For when he had confessed that to be the false Church and not the true which erreth in principal points of faith & consequently that the true Church cannot err herein, as out of his own words we have already declared, at the last he feigneth that the controversy in this matter is not whether the Church can err or no, but whether she may err, if she take not for her companion the word of God; 
Calu. l. 4. Instit. c. 8. sect. 13. & 15.  and that we affirm, that whatsoever she shall decree, either without or besides the word of God, that the same is to be accounted as a most certain oracle of God: But that he and his affirm, that therefore the Church cannot err, because it permitteth itself to be directed and governed by the said word of God, and because it teacheth nothing but out of the word of God. But this is a mere slaunder● or there can no Catholic be found, who doth not acknowledge that the Church permitteth itself to be directed in all things by the word of God, 
Supra Contro. 1. ca 2.  seeing that the sole word of God is the object of faith, as we have said before: wherefore the true Church proposeth nothing else unto us to be believed with a Catholic faith, but the most sincere and true word of God. But in this matter only is the controversy betwixt us and our Adversaries, that they acknowledge only the written word of the holy Scripture to be the true word of God: but we not only 
Supr. Contro. 1. c. 25. & sequen.  acknowledge the written word, but also that which was preached and delivered unto us by Christ and his Apostles: Whereof we have said enough in the precedent disputation.  
14. Some others by frivolous distinctions endeavour to hide this their error, and to obscure and darken most clear & perspicuous matters, whereas notwithstanding in very truth they can say nothing cl but that which we have already 
Philip de Mo●nay Tract. de Eccles. c 2.  taught. For they invent and imagine a twofold Church, the one pure, the other impure, wherein they place even Heretics themselves: this which is impure, say they, erreth in faith, but not that which is pure. But we acknowledge only one holy & Catholic Church of Christ with the Creed of the Apostles, & that of the Council of Nice, & we willingly yield unto them their impure Church wherein the Heretics are. For none doubteth but that such a Church may err. But as this is a false & not the true Church of Christ; so of it, is not this present Controversy, but only of the true and pure Church of Christ.  
15. Others distinguish the Church into visible and invisible, and they say, that the invisible Church cannot err, but 
Supr. hac ipsa cont. cap. 4.  the visible may err. But we have now already declared, that the true Church of Christ must needs be visible. Wherefore this distinction is now sufficiently refuted. And truly it importeth but a little whether that their invisible Church can err or not err, seeing that it cannot be seen or known of any, and consequently cannot be profitable unto any.  
16. There are also some of the later Sectaries who distinguish, and divide the Church, into the Church of the Saints which 
junius in Bellarm. Contr. 1. l. 4. c. 10. nota 8.  are in Heaven, and into that which remaineth fight here upon earth. And they say, that the Church triumphant of Saints cannot err in faith, or in the doctrine of faith: but the Church militant may err. But this is a ridiculous distinction. First 
Hebr. 21. v. 1.  because the Saint's haven ot faith, but a clear vision of God, for as the Apostle witnesseth, Faith concerneth things which do not appear: wherefore if at any time faith perished upon earth, without all doubt it could not be found in heaven, neither must we exprect the doctrine of faith from heaven, as the Anabaptists do who seek for revelations from heaven, but we must look to receive it from the 
Supr. c. 1. huius controversiae.  Church militant upon earth. Moreover the properties and offices of the Church of Christ before alleged out of holy Scripture do not agree, as is manifest, to the Church triumphant of Saints, but to the Church militant upon earth. For neither is that Church of the Saints betrothed unto Christ by faith, neither are the Saints those who preach unto us the word of God, who administer the Sacraments unto us, & who execute the other offices of the Church, but men living upon earth: wherefore they run in vain to this heavenly Church whereof we do not here dispute.  
17. Moreover, that is also a very weak reason, whereby they think that 
junius ibid. nota 8.  they convince, that the Church militant upon earth may err. This Church (saith he) militant upon earth, is imperfect, and therefore she may err, even in explicating the doctrine of saith, for otherwise a perfect effect might proceed 
1. Cor. 13● per totum caput.  from an imperfect cause. So ●e. As though forsooth▪ there could be no other imperfection in the Church, besides infidelity or error, in explicating the doctrine of faith, or as though the whole perfection of the Church consisted in faith only, and in the doctrine thereof, and not also in charity and other gifte● of God, as the Apostle declareth at large. Or lastly, as though this perfection of the Church which consisteth in a right faith, and a good explication of the doctrine thereof, could proceed from the militant Church only, and not rather from a most perfect cause, to wit, from the holy Ghost who continually 
ad Rom. 8. v. 26.  governeth the Church, and as the Apostle saith, helpeth her infirmity and imperfection.  
18. Lastly when our Adversaries 
Ita Philip. Mor. Tract. de Eccles. cap. 9 Genes. 3. v. 6.  can by no places of Scripture nor other reasons prove, that the Church hath erred they g●e about to persuade i● by many examples. And here they be●in a discourse from our first Father Adam till these our da●es. For first they say, that Adam lost his faith, and so likewise his wy●e Eve, when they both eat of the forbidden fruit, & consequently the wholly Church then erred in faith. Then they run through all the old Testament till Christ's time, and heap together many places which say, that those who lived in the time of the Natural & Mosaical Laws forsook God. Lastly out of some Historiographers who have written since Christ's time, they scrape together all such testimonies as sleme to serve to this purpose in any sort.  
19 But they labour in vain. For if these kinds of arguments were good they would also prove that the Church itself also wholly perished, and was not to be found in any place, as in times past the Donatists contended, the which even our Adversaries themselves acknowledge to by very absurd, and against the holy Scriptures, as hath been declared before. For if all have lost their faith, than indeed the true Church could no longer be, which without faith cannot consist: and thus the whole Church had perished.  
20. But that which they affirm of Adam and ●ue, to wit, that they lost their faith by sinning, is of no moment at all. For to omit that they do not so much prove by that argument that they lost their faith, then that after their sin there remained neither any faith, nor Church in the world, it is truly manifest enough that this belongeth nothing to this disputation we now handle. For neither do we here dispute of the Church of Angels, nor of that which was in Paradise before the fall of our first parents: but of that only 
Gen. 3: v. 15.  which ensued that promise made unto all mankind after the sin of Adam, wherein God foretold that there should be perpetual enmity betwixt the woman and the serpent, that is to say, betwixt the Church of Christ and Satan. And wherein also God foretold, that the Church should always have the victory 
Supra controu. 1. cap 16. 17. &. 18.  over Satan, as we have declared more at large before. Wherefore our Adversaries must needs show this promise to be frustrate, if they desire to conclude any thing against us.  
21. But those examples which they 
Supra cap. 5. in solut. 2. argumenti.  allege our of the old Testament are the very arguments of the Donatists, and other ancient Heretics, who by them went about to prove, that the true Church was wholly decayed and perished: whereunto we have also sufficiently answered out of S. Augustine.  
22. And lastly those things which they have taken out of those Authors who wrote after Christ's time, are either corrupted by our Adversaries, or taken out of Apocryphal Authors, and such as are 
Baron. in 12. Tom. Annal.  not worthy of credit: as the worthy Cardinal Baronius declareth manifestly in every age, in his Ecclesiastical histories: and the same hath Bellarmine done before 
Bellarm. l. 3. de Eccles militant.  him more briefly, unto whom we refer the Reader, because they do not appertain to this present question, but rather unto that which is of the continual duration of the Church, the which now almost every one doth acknowledge, and 
Supr. c. 3. & 4. buius Controu.  which we have sufficiently declared before: wherefore these arguments are of so small worth, that they need no longer a confutation.   

CHAP. VIII. That there is no lawful Calling of Preachers, or Pastors of the Church, but by the visible Church.  
ONE of the Offices of the true Church is to appoint lawful preachers of the Gospel, and true administers of the Sacraments. But because there is no small Controversy now a days concerning this Office, we will briefly dispatch it. But to the end that which is in Controversy may the better be understood, here are three things to be determined. First, that the calling of God is necessarily required, to the end one may become a lawful preacher, or administer of the Sacraments. For those words of the Apostle are very clear and manifest. How shall they 
ad Rom. 10. v. 15. Hebr. 3. v. 4. & 5.  preach, unless they be sent? And again. Neither doth any man take the honour to himself, but he that is cllaed of God, as Aaron. So Christ also did not glorify himself, that he might be made a high Priest, but he that spoke to him, My son art 
Psal. 2. v. 7.  thou etc. Wherefore he who without this lawful calling and mission dareth presume to intrude himself to meddle with these divine offices, preferreth himself before Christ our Lord. For Christ came not to these offices, but called and sent by his eternal Father. Lastly, if in human and worldly matters none dare meddle with the affairs or business of a Prince, without his licence and consent, much less must any deal with these supernatural and divine offices, unless he be called and sent for that purpose by God himself.  
2. The second is, that there are two kinds of callings by God, the one extraordinary, the other ordinary. The extraordinary calling is when God immediately by himself calleth any, & in this manner God called Moses, & the other Prophets, & Christ called his Apostles. This is called extraordinary, because it seldom h●apneth. It is termed also an immediate vocation, because it is done immediately by God himself. The ordinary vocation is that which continueth always in the Church and is done immediately by the Pastors of the Church, and of God only by their means. Hereupon also this is called a mediate vocation, to wit in respect of God. This division is taken out of S. Paul, who writeth himself to be an Apostle, not of men, neither by man but by jesus Christ, and God 
Gal. 11. v. 1.  the Father. For by these words he showeth that some which are in the Church are called to the divine offices by men, and some by God himself.  
3. The third is, that those who are taken to Ecclesiastical offices by the ordinary vocation, they receive their calling and authority from the Church. For this ordinary vocation is not done but by the ministers of the Church. But the whole Controversy is of the extraordinary vocation. For those who in this age have brought in new opinions, seeing themselves destitute of the ordinary vocation, they fly unto the extraordinary, the which, say they, must not be subject to the censure, and approbation of the Church, whereof they know themselves to be destitute. But we on the other side affirm, that the extraordinary vocation also must necessarily be confirmed and approved by such as have ordinary vocation in the Church of God. And we know very well, that our Adversaries have not truly this extraordinary vocation, as afterward we will declare more at large. But suppose we grant them to have this extraordinary calling, nevertheless by these ensuing arguments we will manifestly prove, that it must needs be confirmed and approved by those who have their ordinary vocation in the Church of God.  
4. The first argument. S. Paul was immediately and extraordinarily called by 
Ad Galat. 1. v. 1.  God, as he writeth himself: and yet he was sent to Ananias who had the ordinary vocation, that by him he might be instructed and baptised. And afterwards 
Act. 9 v. 7.  together with S. Barnabas he was ordained by the imposition of hands, by those who were the ordinary Pastors of the 
Act. 13. v. 3.  Church. lastly he writeth, that according to the revelation which he had, he 
Ibid. v. 1. & 2.  went to jerusalem, and conferred the Gospel which he preached, with the visible Church and ordinary Pastor of the same, lest he might seem to have run, or laboured in vain: they therefore who refuse the approbation of the visible Church, albeit they be never so extraordinarily called thereunto, they do but labour in vain.  
5. The second argument. We must not easily believe every one who affirmeth himself to be extraordinarily sent by God, according to that admonition of S. john: Believe not every spirit, but prove the 
1. joan. 4. 4. 1.  spirits whether they be of God, because many false Prophets are gone out into the world. But this proof or trial cannot be better done then by Christ's Church, which is, as S. Paul writeth, the pillar, and ground of truth. The which also S. john clearly showeth by the words following, when he saith, he that knoweth God heareth us, he that is not of God, heareth us not: in this we know the spirit of truth, and the spirit of error. It is therefore a most certain rule whereby this extraordinary vocation is examined, to demand, whether it will submit itself to the approbation of the visible Church, and will hear her or no? For he who heareth the Church, hath the spirit of truth, and the true extraordinary vocation, but he who will not hear the Church, hath the spirit of error and the false extraordinary vocation.  
6. The third argument. The holy Ghost never contradicteth himself, for otherwise (which God forbidden) he should not be the spirit of truth, but of falsehood: for truth is never repugnant to truth, but to falsehood: seeing that therefore it is manifest that the ordinary vocation is from the holy Ghost, that extraordinary cannot be opposite unto it, which is truly from the holy Ghost. For otherwise God should be opposite unto himself, which were impiety to think; wherefore it necessarily followeth, that the extraordinary vocation must agree with the ordidinary, and be subject unto it; as also it must establish and confirm, but not impugn it. Hereupon saith the Apostle, the spirit of the Prophets are subject to the 
1. ad Cor. 14. v. 32.  Prophets: if they be subject to the Prophets, much more to the whole Church of Christ.  
7. The fourth argument. There would arise a great confusion in the Church of God, if every one were permitted to preach and administer the Sacraments, that should affirm himself to be extraordinarily called without any other examine or approbation of the Church. For so every fantastical fellow might freely brag and affirm himself to be extraordinarily called by God. And under that pretence and title might preach, administer the Sacraments and exercise all other Ecclesiastical offices.  
8. By these arguments some more 
Calu. l. 4. Inst. cap. 3. sect. 14 Bez. c. 5. suae confess. ●rtic. 28. Bulling. decad. 5. serm. 4.  learned amongst our adversaries being convinced, do acknowledge, that all extraordinary vocation should be examined and approved by the ordinary Pastors of Christ's Church. But they add moreover that this is true when the Church itself followeth the word of God, and as long as the ordinary vocation remaineth in her. But in vain do they add these conditions, because we have already proved that the true Church always followeth the word of God, nor can departed or decline in any sort from it. For otherwise 
Supr. c. precedent. ad Ephes. 4. v. 11. & 13.  she were not the true Church of God, but the Synagogue of Satan. And the Apostle also expressly saith, that the ordinary vocation of Pastors & their continual succession shall remain always in the Church o● God▪ until we meet all with Christ in the end of the world. By which worde● of the Apostle. Caluin also and Beza being 
Calu. & Bez. inea verba ad Ephes. ●tem Cal. l. 4. Inst. c. 3. sect. 4.  convinced do confess, that there must always be Pastors and Doctors in the Church of God, and that the said Church cannot consist without them. The same also their Confession made at Rochel acknowledgeth in the 25. article.  
9 Some of our Adversaries do here object unto us the example of Christ and his Apostles, for, say they, their doctrine was never approved by the ancient Church of the jews, whereas notwithstanding it was extraordinary. But this is a very frivolus and odious comparison of Christ and his Apostles with their ministers. For it was expressly foretold by the Prophets, that Christ was to abrogate the old Law, and the carnal vocation and succession thereof, and that he was to ordain another more excellent and spiritual, the which he effected indeed. Wherefore seeing that now the Apostles had another far more excellent vocation instituted by Christ, there was no reason they should ask any vocation from Moses. But we read no where that the vocation ordained by Christ was to be abrogated by any other whosoever: but contrariwise the holy Scriptures do plainly teach, that the vocation ordained by Christ should endure till the end of 
Matt. 28. v. vlt. Ephes. 4. v. 2. & 13.  the world: wherefore our Adversaries can prove nothing by this argument, unless they will bring in, and establish another Messiah, and a new Lawmaker, who hath authority to abrogate and change the law and vocation of Christ, which is the blasphemy of both Turks and jews.   
FINIS.   

OF THE GROUND OF FAITH. The second Part of the second Controversy.  

CHAP. I. Whether the Church be the foundation and ground of our faith?  
IF the pertinacy of our Adversaries were not so great, it were an easy matter to define this question out of those few words of the Apostle, affirming, that the Church is the Pillar and Ground of truth: for seeing that our faith relieth upon truth (that is to say, upon the most true word of God) and that 
1. ad Tim. 3. v. 15.  the Church is the Pillar and Ground of this truth, it must needs follow, that the Church is the Pillar and Ground of our faith, as afterward we will declare more at large. But because our Adversaries go about to obscure this great and renowned praise of our Church, we will treat of this matter more exactly: especially 
Cap. 13. seq. §. 16.  because this is a question of great importance, seeing that thereon dependeth our whole faith. For every thing relieth and dependeth of his foundation. Moreover, hereby is declared the great excellency and authority of the Church. Hence also other opinions of our faith are to be proved which our Adversaries deny; their errors confuted, and they themselves very easily convinced. And that the true state of this Controversy may the better be understood, three things are to noted.  
2. The first is, that every science and doctrine hath her grounds & principles, out of which all other things are deduced, proved, and do depend: wherefore we must here diligently examine and search out the true principles of our faith, lest otherwise our faith become doubtful and uncertain.  
3. The second is, that there are two principles of our faith, the one, that God is true, and the Author of truth, the other that these things which we believe are spoken and revealed unto us by God. There is less difficulty of the former principle. For all who con●e●●e that there is a God, may easily know even by natural reason, that he is true, or rather the very Truth itself. And seeing that he is the chiefest good, he can deceive no body, and seeing that he is Wisdom itself, he 
Ad Heb. 6. v. 18.  cannot be deceived. Hereupon the Apostle taketh this as a principle manifestly known by itself, It is impossible for God to lie.  
4. But the doubts and difficulties which we cōc●yue concerning matters of faith do especially arise of the second principle, to wit, because we know not certainly that such things as we believe, are revealed by God: for hence ariseth the whole controversy with jews, Turks, & Heretics. For all do confess that God is true, but the Turks say, that their Alcoran was revealed unto them by God, the jews their Talmud, the Anabaptists their bible, corrupted & maimed by them; the Antitrinitarians their blasphemies uttered against the Blessed Trinity; the Lutherans their opinions, the Caluinists theirs, and the Catholics theirs. And hence it is, that we need greatly some sure foundation, principle, rule, and means whereby we may know certainly which is the doctrine indeed revealed by God, and which is not, otherwise our faith will always remain doubtful and uncertain.  
5. The third is, that God is accustomed three ways to assure his Church of this his revelation. The first way is, when God himself appeareth from heaven and speaketh to his Church, for so in times past he spoke unto all the children of Israel, when he gave them the tables of 
Exod. 20. v. 22.  his Law in the mount Sinai.  
6. The second is, when God speaketh to one alone from heaven, and he sendeth him to the Church, that he may reveal unto the whole Church such things as God hath spoken unto him. So in times passed in the old Testament God spoke by 
Exod. 24. v. 2. 3. Ad Gal. 2. v. 12.  himself to Moses, and Moses revealed the same things to the people. And in the new Testament Christ in this manner revealed his Ghosptell to S. Paul, which he afterward revealed unto others. But these two ways are extraordinary, and are ceased, as all do confess, excepting only a few Anabaptists, and Swenkfeldians, whose madness and folly all men disprove.  
7. The third way is ordinary, which always remaineth in the Church, and whereof the whole controversy is. For almost all Lutherans & the purer sort of Caluinists will have the sole Scripture to be the foundation and rule, whereby we may certainly know the true revelation of 
Cal. l 1. justit. c. 7. sect. 1. & 2.  God from the false. But Calu●n himself at the first blush seemeth to attribute this to the sole Scripture, and very contumeliously inveigheth against Catholics who deny it, whom therefore he calleth brawling and sacrilegious persons: yet a little after he reduceth the principal 
Cal. eodem c. 7. sect. 4. infine. & sect. 5.  and chiefest certainty of Scriptures, and of our whole faith, to the particular and private spirit of every believer. The late Caluinists do put two grounds or rules of faith, to wit the Scripture, and this private spirit: But Catholics do teach that neither the Scripture alone is sufficient, nor this private spirit together with the Scripture, but moreover the spirit, and authority of the whole & visible Church is necessary. And this is the true state of of this question.  
8. We will therefore explicate four things, that this whole controversy may more clearly be defined. First, what are the properties and conditions of the ground of faith, for by these the ground itself will easily be known. For even as by the properties of a man it may be be known who is a true man, and by the propirties of any other thing, the thing itself many be known: so by the properties of the ground of saith, the ground itself willbe known. Secondly it shallbe proved that the Scripture alone is not a sufficient ground or rule of faith. Thirdly, that neither any private spirit will suffice. Fourthly that the authority of the Catholic Church, is the most true ground and rule of faith.   

CHAP. II. The properties of the ground and rule of our faith are alleged.  
THERE are ten properties of the ground or rule of faith, and they are so manifest and certain, that none can doubt thereof. The first is the continual and never interrupted duration thereof, to the end of the world. For even as faith and the Church do always endure & continue; so must also the ground of faith, seeing that nothing can consist without his foundation and ground.  
2. The second property is the most certain and undoubted truth thereof, in so much, that it neither can deceive any, nor be deceived in any thing appertaining necessarily to salvation, for otherwise it should be uncertain and doubtful, yea also the faith itself should be false and hurtful unto us.  
3. The third property is the certainty thereof on our part. For it is necessary that the true faith be not only certain in itself, but also to us. Because error and uncertainty is engendered in us, if the thing be ambiguously and obscurely proposed, how certain soever it be in itself.  
4. The fourth property is, the strength & immutability thereof, so that this ground can by no means be depraved, changed, or corrupted. For otherwise truth will sometimes perish, & there will arise some error against faith.  
5. The fifth property is the fullness & sufficiency of those things which are to be believed, that is to say, it must contain all things appertaining to the Catholic faith, seeing that nothing can consist without his ground or foundation.  
6. The sixth property, is the necessity thereof, that is to say, it must necessarily be received of all who have the true faith, and because, without it true faith cannot consist, even as the building cannot continue without the foundation.  
7. The seventh property is, that it is a manifest sign and token, whereby Christians are distinguished from Infidels. For he which wanteth the ground and rule of faith is an Infidel, but he who retaineth it, is a true believer.  
8. The eight property is, that in every article and conclusion of faith, this principle and ground is virtually contained, seeing that out of it all things are to be deduced, & they receive their certainty from it.  
9 The n●nth property is, that it not only move Christians to believe, but that it also convince the infidels. For otherwise the way to faith and eternal salvation, should not be known, or open to Infidels.  
10. The tenth property is, that it be contained expressly in the Apostles Creed, wherein all the first grounds of our faith are contained: for the Apostles after they had received the holy Ghost, were not so forgetful that in the Creed or Summary of faith which they set down to be believed of all, they would let pass the first and chiefest ground of faith. And thus much of the properties of the ground of faith.   

CHAP. III. That the Scripturealone is not the ground, or rule of faith.  
THAT the Scripture alone is not the ground of our faith, we have already declared by the properties of the ground of faith, before alleged. For of those ten properties the Scripture hath only one, to wit, Truth; but all the other properties are wanting unto it. The which we clearly demonstrate in this sort. First of all, a perpetual duration, and continuance is wanting. For the holy Scripture began first under the old Law in Moses' time, whereas two thousand years before, there were both true believers and a Church. In like manner in the new law the Apostles began to write some years after they had received the holy Ghost.  
2. Secondly, the certainty on our part 
Supr. contro. 1. c. 5. & infra haccont. 6. cap. 15.  is wanting, seeing that we know not which is the Canonical Scripture by the Scripture itself, but by the authority of the Church, as we have proved before, and will also more at large declare hereafter.  
3. Thirdly, the foresaid strength & immutability is wanting: for every part of the holy Scripture considered in it own nature, is subject to many alterations and falsifications. For it may be destroyed, 
Supra Controu. 1. cap. 4.  it may be corrupted, it may be wrested to contrary senses, whereof we have spoken before.  
4. Fourthly, that fullness and sufficiency is wanting, because all things necessary to salvation are not expressy contained 
Supr. controvers. 1. c. 26. & sequent.  in holy Scripture, as we have also declared before.  
5. Fiftly, the foresaid necessity is wanting. For without the holy Scripture there were in the law of Nature for the space of two thousand years, many true believers. And also long after Christ, yea even till the time of S. Irenaeus, that is to say, almost two hundred years, there were many Nations, who sincerely believed 
Iren. lib. 3. cap. 4.  in Christ, without any holy Scripture, as S. Irenaeus himself testifieth. Lastly, albeit Infidels should burn all the Bibles, yet the faith of Christians should not therefore perish, or be wholly overthrown. Therefore our faith doth not necessarily depend of the Scripture.  
6. Sixtly, the seventh property is also wanting: for by the holy Scriptures the true Christians are not distinguished from Infidels, because almost all Heretics do both now receive the holy Scriptures, and in times passed also received them.  
7. seven, the eight property is wanting, for there are many points of faith which rely upon the Traditions of 
Supra Contr. 1. c. 26. & 27.  the Church only, without any express Scripture at all, as we have declared before.  
8. Eightly, the ninth property is wanting. For Turks and other Gentills who are only lead by natural reason, are very seldom or never converted by Scriptures only: but we add also some other natural reasons and perwasions that they may be converted. For there are many things in holy Scripture which seem opposite to natural reason, as the mysteries of the Blessed Trinity, Incarnation, & Resurrection of the dead etc.  
9 Ninthly, there wanteth last of all the tenth property, for there is nothing extant of the Scripture in the Apostles Creed.  
10. The holy Scripture indeed is the ground, and reason why we believe many points of faith, but not the ground why we believe all. Moreover neither is it the first ground of all that we believe by it. For the Scripture itself is proved by some other more general ground, to wit, by the authority of the Church, Wherefore the Scripture is only a particular ground, and not a general: a mediate, and not immediate: a secondary, and not the first, and chiefest rule of faith.   

CHAP. FOUR That the private or particular spirit of every one, is not the ground or rule of faith.  
THAT no private spirit of any can be the ground of our Faith, is far more evident by the same properties now alleged. For none of these ten properties doth agree with the private spirit of every one that believeth, the which we declare by these arguments.  
1. First there wanteth the foresaid continuance. For there is no private or particular person, who hath continued from the beginning of the world, or shall endure till the end thereof, as faith hath continued.  
2. Secondly, there wanteth truth, because there is no private man to be found which cannot err and be deceived, for as witnesseth the Apostle, Every man is 
Rom. 3. v. 4.  a liar.  
3. Thirdly, there wanteth certainty in proposing matters of faith unto us, because none can be certain that any private person can have such a spirit, yea even in our adversaries judgements. For the predestinate only in their opinion have this spirit, even as they only in their judgements have the true faith: but the predestinate are known to none but only to God, according to that of the Apostle, God knoweth who are his: The which Caluin 
2. Tim. 2 v. 19 Cal. l. 4. Inst. c. 1. sect. 2.  expressly teacheth.  
4. Fourthly, the foresaid strength and immutability is wanting, for that a private man hath not that strength and immutability of his doctrine. Our Adversaries themselves confess, and experience teacheth us, that they often times change their interpretations of Scriptures, and at divers times they teach plain contraries; yea they confess, that this their private spirit is not permanent with them, but often times leaveth and forsaketh them; the which they prove out of that place of the 29. or 30. Psalm, the eight verse: Thou hast turned thy face from me, and I became 
Vid disp. Paris. an. 1566. in disp. 1. di●i sub finem.  troubled. For thus they affirmed in that famous disputation had at Paris, Anno 1566.  
5. Fiftly, there wanteth that fullness & sufficiency, because no private man can define all points of faith: seeing that many were defined before he was borne against the ancient heretics, and there willbe many things defined in the Church after his death, assoon as there shall arise any new heresies.  
6. Sixtly, there wanteth necessity. For before there was any private man which now liveth, there was true faith, and the same faith will continue after he is dead.  
7. seven, there wanteth the seventh property of the rule of faith, seeing that by this private spirit a Christian cannot be distinguished from an Infidel. But in truth all heretics do brag, and boast that they have this private spirit, whereas notwithstanding one condemneth or rather damneth another.  
8. Eightly, there wanteth the eight property. For no point of faith can be certainly deduced out of this private spirit only, seeing that it is oftentimes uncertain and deceitful.  
9 Ninthly, there wanteth the ninth property. For it is a ridiculous thing for one to endeavour to convert an infidel to the faith, by bragging only that he hath this private spirit, the which none can either see or understand.  
10. Tenthly, there wanteth the tenth and last property, because there is no mention made of this private and particular spirit in the Apostles Creed.  
11. And the true spirit of faith which is in every faithful soul, whereof the Apostle speaketh when he saith, that we have the spirit of saith, is not the 
2. Cor. 4. v. 13.  ground or reason of faith we here speak of, but it is the help of God, or the supernatural gift of faith, whereby our understanding is helped to believe, and it is in regard of our understanding, as it were the efficient cause of the acts of faith. But we speak in this place of the formal cause, or reason of faith, as it appertaineth to the object of Faith which is the word of God, and by which we know what is the true revealed word of God, and what is not. For albeit the holy Ghost and the gift of faith move us to believe, yet they do not rashly move us without any reason or ground. 
Eccles. 19 v. 4.  For he as the wise man saith, who believeth quickly is light of heart, but with a solid and sure ground, according to those words of 
1. joan. 4. v. 1.  S. john: do not (dearly beloved) believe every spirit, but prove the spirits whether they be of God. But this proof, and trial necessarily requireth some good reason and sure ground, whereof we will speak in the next Chapter.  
12. Lastly it is to be considered, that we do here dis●ute of the Catholic faith as it is necessary to all to attain their eternal salvation, & not of the special faith of one or other, the which we know very well may arise or proceed from some particular or extraordinary revelation of God: but this is not the Catholic faith, not an ordinary, but an extraordinary faith, not to be admitted generally of all, till it be approved and received by the Church, as presently we will declare more at large.   

CHAP. V That the Catholic Church is the ground, or rule of our Faith.  
THAT the Catholic and visible Church is the most  and true ground of our faith, is manifestly proved by the former properties of the Ground of faith. For all those ten properties do very well agree to the Church, and to nothing else beside. The Church hath the first property, to wit, a continual and never-interrupted 
Sup●. cap. 3. huius Controu.  duration. For the Church hath always continued, as we have already proved even by the testimony of our Adversaries.  
2. The Church also hath the second property, that is to say, a most certain 
Supr. cap. 7. huius Controu.  and undoubted truth, because she can never err in faith, as we have proved before.  
3. She hath also the third property, that is to say, the infallible certainty on our parts, because in the doctrine of the Church, we may have the greatest certainty, perspicuity, and evidency that possibly we can desire. Seeing that the Church is always present, who explicateth always her m●nd unto us in plain and manifest words. And if at any time there arise any doubt or Controversy in her dec●e●s, she presently declareth it, no otherwise than it the Prophets & other writers of the old and new Testament were yet alive, and would clearly explicate their minds unto us in their own proper words. For it is the same Holy Ghost who in times past spoke by the mouth of the Prophets and Apostles, 
Matt. 10. v. 20.  and who speaketh now by the mouth of the Church: ●or it is not you that speak, but the spirit of your Father that speaketh in you.  
4. The Church hath the fourth property. For there is exceeding great strength and immutability in the doctrine of the Church. For this truly can never be corrupted, falsified, or changed, because the Church is always present, who always giveth most clear and evident testimony of her own doctrine. This doctrine also of the Church remaineth always constant and immovable, because the holy Ghost is always present who will not permit the Church to err, according to those words of Christ: I will 
joan. 14. v. 16.  ask my Father, and he will give you another Comforter, that he may remain everlastingly with you.  
5. The Church hath the fifth property, that is to say, the fullness and sufficiency of doctrine. For the Church teacheth all things necessary to salvation, according to that promise of Christ: When the spirit of truth shall come, he will teach you all truth. So that the 
joan. 16. v. 13.  Church hath hitherto condemned all heresies, and hereafter also will condemn all errors arising and oppugning the Catholic faith. In like manner she always answereth to all doubts and difficulties. proposed unto her, because she is always present and always liveth.  
6. The Church hath also the sixth property, that is to say, Necessity. For no doctrine must be received as a point of faith, unless it be received and approved 
Suprac. 8. huius Controu. Gal. 1. v. 12.  by the Church, as we have declared before by the example of S. Paul, who although he received his Gospel immediately from God by the revelation of Christ, yet he was commanded by revelation to go the visible Church, and to confer the Gospel which he preached with those who were in the visible Church, lest perhaps in vain he should run, or had run.  
7. Yea, and others could not safely believe him unless his doctrine had been approved by the Church, as Tertulli●n, S. Hierome, and S. Augustine well note. The Apostle S. Paul (saith S. Augustine) called from heaven, if he had not found the Apostles with whom by conferring his Gospel he might appear to be of the same Society, the Church would not at all believe him. Thus S. Augustine. And much more the gospels of S. Mark, and S. Luke, who were not Apostles, but only their disciples, stood in need of this approbation of the Church. Hereupon saith Tertullian, If he from whom S. Luke received 
Tertul. l. 4. contra Marci. c. 2. S. Hier. Ep. 11. S. Aug. tom. 6. cont. Faustum Manich. l. 28. c. 4. Tert. loco cita. Gal. 2. v. 2.  his light, desired to have his faith and preaching authorized by his predecessors; how much more reason have I to desire the like for the Gospel of S. Luke, seeing the same was so necessary for the Gospel of his Master? Thus far Tertullian.  
8. And hence it is, that the revelations of S. Brigit, and S. Catherine of Sienna, albeit they were truly revealed unto them by God, yet they do not appertain to the Catholic faith, because they are not approved by the Church, as the undoubted and certain word of God.  
9 Even as also in the Apostles time many before S. Luke wrote the acts of Christ, as S. Luke himself testifieth, and yet notwithstanding the gospels only of 
Luc. 1. v. 1.  two of them, to wit S. Matthew, and S. Mark, are authentical, for it is well known that S. john wrote his Gospel long after S. Luke: but the gospels of the rest who wrote before S. Luke do not appertain unto faith, because they were never approved by the Church. Whereby it sufficiently appeareth, how necessary the approbation & authority of the Church is.  
10. The Church hath the seventh property of the ground of faith, for by the Church and her conjunction & communion, a true believer may be distinguished from an Infidel: for he who believeth the Church and heareth her, is a true believer, but he who doth not hear her, is an Infidel: if he will not hear the 
Matt. 18. v 17. 1. joan. 4. v. 6.  Church, saith our Lord, let him be unto thee as an heathenor publicam. And S. john saith: he which knoweth God heareth us, he which is not of God, doth not hear us.  
11. The Church hath the eight property. For whatsoever we believe with our Catholic faith, we believe it because it is revealed unto us from God by 
Calu. l. 4. Instit. c. 9 sect. 1. & Beza c. 4. suae confess. sect. 17.  the Church. But God now revealeth nothing to every member of the Church immediately by himself. Yea even our Adversaries do well admonish us to labour most of all, that no way, or leave be granted to such fantastical revelations.  
12. The Church▪ hath the ninth property. For the Church convinceth also Turks and Infidels by natural reasons, of which sort there are many extant in S. 
S. Thom. in 4 lib. contra Gentes, insracap. 19 huius Controu.  Thomas. We prove also the Church by the very signs and marks of the Church, which are manifest unto all, even Turks and Infidels, whereof we will speak more hereafter.  
12. The Church hath also the tenth property, because in the Apostles Creed there is expressed an article of the Church: For presently after the faith of the true God, the Father, the Son and the holy Ghost, first of all is set down this article, I believe the holy Catholic Church,  
14. Moreover that the Church and her preaching is the ground of faith, evidently appeareth by the words of holy Scripture. For when S. Paul disputeth of that faith whereby all are to to be saved, he reduceth this whole Faith to the preaching of the Church, & unto her sending & calling of others to her Ecclesiastical offices.  
15. So this Apostle in another place declareth, that God always appointed some Pastors 
Rom. 10. v 14. & seq.  and Doctors in his Church, that we be not children, wavering in faith, and carried about with every wind of doctrine but that we may be stable and constant always in one and the same faith, and confession of the Son of God.  
16. Lastly those words of S. Paul are most evident, wherein he affirmeth, that the Church is the pillar and ground of 
1. Tim. 3. ●. 15.  truth. Where we are to consider, that every foundation of any building hath two offices, that is to say, to uphold the house, & to strengthen it. The Apostle here attributeth them both to the Church, the one, when he calleth h●r the pillar of truth, the other when ●● calleth her the ground of the same truth. For the pillar also of the earth according to the Hebrew 
job. ●. v. 6. Psal. 74. vel inxta Hebr●os 79. v. 4.  phrase▪ doth signify the lowest foundations of the earth. So God is said to shake the pillars of the earth, & elsewhere to strengthen the pillars of the earth, that is to say, the very foundations thereof.  
17. These so manifest and perspicuous 
Calu. in●. ad Tim. 3. v. 15.  words of the Apostle do compel Caluin at the last to be of our opinion; albeit after his accustomed manner at the first, he wrongfully slandereth us, affirming that catholics hold, or to use his own words, do blab out this horrible blasphemy, that is to say, that the truth of God is not strong enough, unless it be uphoulden by the shoulders of men, and that the word of God is uncertain, till by humble prayers, as it were, it borroweth some certaymy from men. And afterward he affirmeth that the Apostle in this place would nothing else, but that the truth of God is supported by the pure preaching of the Gospel. But that which he said first is a mere slander, for we do not say, that the truth or the word of God absolutely, and considered precisely in itself, receiveth it certainty and strength from the Church, for in this sense it receiveth a most perfect strength and large authority from God himself: but in regard of men and in consideration of our knowledge, it receiveth it certainty from the Church, 
Infra hac Controu. cap. 16. in fine.  as afterward we will declare more at large: the which also Caluin in the words immediately following, acknowledgeth to be most true, when he writeth in this 
Calu. loco citato. Rom. 10. v 17.  sort: S. Paul simply understandeth (saith Caluin) that which in other words he saith in the tenth Chapter to the Romans, because faith is by hearing, there willbe no faith, unless there he some that preach. Therefore in regard of men, the Church supporteth the truth, because it maketh it famous by her praise and commendation, because the retaineth it in sincerity and purity, and because the delivereth and sendoth it to her posterity. Thus Caluin.  
18. But that which secondly he addeth, that the truth of God is supported and upholden by the pure preaching of the Church, is indeed most true: but he should have considered that this pure preaching of the Gospel cannot be found but only in the Church, and that no others but men can preach the pure Gospel. Wherefore if the truth of God be sustained by the pure preaching of the Gospel, it necessarily followeth also, that the Church must be sustained by men, and consequently that the Church of Christ is the ground of truth, albeit not absolutely, yet in regard of us and our 
Beza in 1. ad Tim. 3. v. 15.  knowledge. So as Beza also is forced to confess the same, explicating those words of the Apostle, the pillar and ground of truth: Understand this, saith Beza, not simply in itself but in regard of us. Thus he.  
19 It is therefore manifest as well out of Caluin as Beza, that the Church in regard of us is the ground of truth, or of the word of God, and consequently of our faith which relieth thereon. But that which in regard of men is the ground of our faith, that is the true ground thereof, because our faith cannot well, nor must not be considered but in regard of men, seeing that our faith cannot be found but in men only: if therefore in regard of men the Church be the ground of truth, it is also most truly and necessarily the ground of our faith.  
20. Furthermore, that the ancient Church of the holy Fathers did constantly hold the preaching and authority of the Catholic Church to be the ground of our faith, those excellent words of S. Augustine do manifestly declare, when he 
S. Aug. Tom. 6. contra Epist. Manich. cap. 5. Calu. l. 1. Instit. sect. 3.  writeth thus, disputing against the Manichees. I, saith he, would not believe the Gospel, but that the authority of the Catholic Church moved me thereunto: this sentence of S. Augustine vexeth our adversaries very much. Caluin goeth about to persuade the ignorant people, that S. Augustin speaketh of himself yet remaining a Manichean Heretic, and not of himself as being converted and made a Catholic. But this is a ridiculous evasion, for the words which follow a little after do show, that this is a false interpretation of Caluin, If thou dost hold thyself to the Gospel (S. Augustine speaketh unto a Manichean heretic) I would hold myself to those, by whose commandment I beliued the Gospel. He speaketh therefore of himself, as now being a Catholic: and after a few words. Whose authority, saith he, being infringed & weakened, I could not now even believe the Gospel itself. Where he showeth plainly that our faith doth so depend of the authority of the Church, that it being weakened or taken a way, it could not remain or continue by any faith of the Gospel. Whereby it is manifest, that it is false which junius writeth, that S. Augustine did only speak of the accidentary and not of the necessary cause.  
21. Others say, that S. Augustine did speak of this, or that book of the Gospel, and not of the whole Gospel in general: but the very words of S. Augustine do teach the contrary, because he speaketh every where of the Gospel itself in general. Moreover one and the same reason is of one book of the Gospel, and of all the rest, as concerning faith.  
22. Others lastly do answer, that S. Augustine did not speak of the Church of his time, but of the primitive Church wherein were the Apostles who approved the Gospel. But this solution is also easily refuted out of the words next following: to whom, saith S. Augustin, I have obeyed, saying, Believe the Gospel, why should I not obey them then, saying unto me, Do not believe Manicheus? But it is manifest that the primitive Church spoke nothing of Manicheus, but that Church only which was in S. Augustine's time said unto him, do not believe Manicheus. For Manicheus lived many years 
8. Aug. Tom. 6. contra Faustum l. 13. c. 4.  after the primitive Church, yea even after S. Cyprian, that is to say, almost three hundred years after Christ, as the same S. Augustine testifieth, and it is otherwise sufficiently well known that the Manichean heresy was unknown in the world before the year 277. See Baronius in his 2. Tom, in the year 277. in the 2. number and others following.   

CHAP. VI The Arguments of our Adversaries are confuted.  
NOW it remaineth we answer to the arguments of our Adversaries, for by our answers the difficulty of this whose controversy willbe more perspicuously resolved. Their first argument is, if the authority of the Church were the ground of faith, than it would follow, that our faith relied upon men, and not upon God, for the Church consisteth of men. Our Adversaries do often repeat and inculcate this argument unto us. I answer, that the same argument, if it were any thing worth, would also prove that we should not believe Scriptures, because althose who wrote the books of the Bibles were also men; bu●●● we do believe their writings not because they were men, but because they had a certain peculiar assistance of the holy Ghost who did so govern and direct them that they could not err: so in like manner we believe the Church, and make it the ground of our faith, not as it consisteth of men, but as it hath a special and continual assistance of the holy Ghost, by whom she is continually governed and directed: whereby it cometh to pass that she can never err, as we have proved 
Cap. 7. praeced.  a little before.  
2. Wherefore to make the Church the ground of our faith is nothing else then to make the holy Ghost and Christ himself the ground thereof. For it is he who speaketh unto us by the mouth of the Church according to that saying of S. Paul: Seek you an experiment of him that speaketh in me, Christ? And in another place speaking of his own 
2. Cor. 13. v. 3. 1. Thess. v. 8.  doctrine he saith: therefore he that despiseth these things, despiseth not man but God, who also hath given his holy spirit in us. But our Adversaries do think & speak too basely of the Church, as though it consisted of men only, as the Churches of Infidels and Heretics, seeing that the chief part of the true Church of Christ is the holy Ghost, who is as it were the soul and spirit of the Church.  
3. But neither is this to make the Scripture or the holy Ghost subject & inferito our men (as our Adversaries are want to cavil) but only to show, that the holy Ghost is every where conformable to himself, & that in all things he never differeth or disagreeth from himself: Whether he speak unto us by the holy Scripture, or by the mouth of the Church, as Caluin acknowledgeth, 
Calu. l. 1. Instit. c. 9 sect. 2.  disputing against the Anabaptists and Libertines, who by such an argument went about to reject the holy Scriptures, to wit, lest the holy Ghost might be made subject, and inferior unto them.  
4. The second argument is, that Christians may and aught to judge and examine all things, as the Apostle saith, therefore the spirit of every Christian ought to be the ground of all things. I answer, that by the same argument, the Anabaptists & Libertines 
1. Cor. v. 15.  rejected all the Scriptures, that they might only retain the spirit, as witnesseth Caluin, but badly: for even as Christians must discern and judge all things, so must 
Cal●●. c. 9 citat sect. 1.  they also observe the rule and method in judging, which the Scripture doth prescribe unto them, and which himself appointed; but this rule is not every ones private spirit, but the spirit of the whole Church. For it is altogether necessary that the rule of faith be most certain & free from all errors, as the spirit of the whole Church is, and not that of every private man. Hereupon saith S. john, He 
1. joan. 4. v. 6.  which knoweth God, heareth us, he who is not of God, doth not hear us: in this we know the spirit of truth, and the spirit of error. We must therefore judge of every man, by that they either hear or do not hear the Church, etc. because they either agree or disagree from the spirit of the Catholic Church.  
5. The third argument is, that Catholics prove the Church and the authority thereof by the Scripture, therefore Scripture is rather the ground of faith than the Church. I answer first, that the proof of the Church which is taken out of Scriptures, when we dispute against heretics, is an argument called by Philosophers ad hominem, and it is deduced out of the premises already granted, in which manner also the first principles or grounds of every science may be proved, and out of those things also which of themselves are not very strong and certain. So out of the old Testament against the jews we prove the new Testament, albeit this also is the ground of our faith: because the jews do admit and receive the old Testament but not the new, yea also even out of the jewish Talmud we prove many things against the jews, because they admit and approve it as the word of God, but yet their Talmud is not the ground of our faith, because this only is, as I said, an argument deduced out of such things as they gra●●t unto us. So in like mā●er because almost all heretics admit the Scripture, and reject the authority of the Church, therefore when we dispute against them, we prove the authority of the Church by the Scriptures, as premises already granted by them. But if we were to deal with Infidels or others who do not admit the Scriptures, than the said Scriptures were to be proved by the authority of the Church and not contrariwise. For it is a thing far better and more commonly known, that there 
Infra 18. buius con▪ ●r. §. 10.  is a Church, then that there are the holy Scriptures, as afterward we will show more clearly.  
6. Secondly I answer, that there is so great connexion betwixt the Scripture and the Church, that the Scripture may very well be proved by the authority of the Church, and again the church by the authority of the Scripture. Neither should this seem strange to our Adversaries. For Logicians also know very well that, that which by it own nature is more certain & better known, may be proved by that which is more certain and better known unto us, by a demonstration, called by them à posteriori. And contrary wise that which is better known unto us, may be proved by that which is better known and more certain in his own nature, by a demonstration called à priori. So the cause is proved by the effect & the effect by the cause; as fire is proved by heat à posteriori, and heat by the nature of fire à priori. So in like manner by the authority of the Church, the which in regard of us, is more certain and better known, we prove the Scripture, as it were à posteriori, and by the authority of the Scripture, which in it own nature is more certain, we prove the true Church of Christ, as it were à priori.  
7. The fourth argument. S. Paul testifieth, that the Church is supported by the ground and foundation of the Prophets and Apostles, that is to say, by their Prophetical and Apostolical doctrine, but if the foresaid doctrine be the ground of the Church, it necessarily followeth that this doctrive appeareth to be certain in itself, before the Church began to be. The Church therefore must be that which giveth certainty to the doctrine or writings of the Apostles, but rather their doctrine and writings do afford sufficient certainty to the Church. So Caluin. 
Calu. lib. 1. inst. c. 7 sect. 2. Beza in 2. cap. ad Ephes. v. 10.  I answer first, if we will follow the interpretation of this place alleged by Beza, Caluins' argument willbe nothing worth. For Beza will have this to be the sense of those words, that the Church is built upon Christ who is the ground and foundation of the Apostles and Prophets, and he will have only Christ to be the groundwork, and the Apostles and Prophets he saith, were only as the Architects and builders of this Church, as also all faithful Ministers of Christ are at this day, but not the ground itself. Beza also addeth, that he is truly Antichrist, who attributeth that unto himself which belongeth only to Christ, that is to say, to be the ground and foundation of the Church.  
8. Out of which doctrine of Beza it followeth manifestly, that Caluin is truly Antichrist. For he attributeth unto all Ministers of the Church, and to their doctrine, and consequently unto himself and his own doctrine, that they are the foundation of the Church, but according to Beza, whosoever attributeth this unto himself is plainly Antichrist, because he attributeth that unto himself which only belongeth unto Christ.  
9 Secondly I answer, that yet whatsoever Beza saith, Caluins' exposition is the truer, agreeing therein with S. Chrrsostome, 
S. Chrys. Hom. 6. inc. 2. ad Ephes. S. Aug. Tom. 8. in Psal. 86. adv. 1. Theoph. in e. 2. Ephes.  S. Augustine, Theophilact, and other ancient Fathers, that is to say, that S. Paul in this place calleth the Apostles and Prophets, the ground and foundation of faith, or that which is alone, their doctrine: for in the sameplace he compareth Christ to the chief corner stone, and the foundation of this spiritual building doth consist of many stones, but there is one lowest and chiefest, to wit, Christ jesus, who supporteth all, and who is that corner stone which uniteth 
Ephes. 2. v. 14.  the jews and Gentills together, as S. Paul saith in the same Chapter.  
10. Hence it is that S. john in the Apocalyps affitmeth that this heavenly 
Apoc. 2● v. 14.  City hath twelve foundations and not only one, and Christ notwithstanding is 
S. Aug. Tom 8. in Psal. 86. initio.  the chiefest of all the foundations, and the foundation of foundations, as S. Augustine saith, that is to say, of all those twelve foundations he is the foundation.  
11: And here the Apostle useth t●e Hebrew phrase in which it is all one to say, Upon the foundation of the Apostles and Prophets, & to say, Upon the Apostolical and Prophetical foundation. For the Hebrews 
Psal. 5. v. 7.  often use the Genitive case of the substantive for the adjective, as a man of blood & deceit, in the fifth Psalm signifieth, a bloody and deceitful man.  
12. Furthermore, that which Caluin saith that the Apostolical and Prophetical doctrine hath it certainty of itself before the approbation of the Church; that indeed is true, but this is the certainty which it hath of it own nature from 
Cap. 13. precedent. §. 17. &. 19  God himself, but in regard of us it receiveth it certainty from the Church, as Caluin and Bez● witness, & as we have already declared.  
13. But Caluin erreth in this, that he thinketh S. Paul to treat in this place of the Scripture, only of the Apostles and Prophets. For not only the Apostolical Scripture is the ground of our faith, but all the doctrine of the Apostles. And few of the twelve Apostles, to wit, only five, have written any thing, but of the other seven, there are no writings extant, but yet they all taught; the Apostle therefore speaketh of the Apostolical doctrine and only of the Scripture.  
14. But neither do we deny that faith dependeth of the Apostles doctrine, yea more than that we say, that our faith dependeth of the doctrine of the present Church. For when we affirm that the Church is the ground of our faith, we 
ad Rom. 10. v. 17.  do not understand by the Church, the shoulders or bodies of them who are in her, but their authority, doctrine and preaching; for by these things faith is engendered, and as the Apostle witnesseth, faith is by hearing.  
15. But whensoever we treat of the true Church of Christ, we do not speak of that which wanteth true faith, which is deaf, dumb, or foolish, and which also either neglecteth, or not understandeth the Word of God or Scriptures, for such a Church is not the true Church of Christ. But we speak of that which believeth, which speaketh, which preacheth the pure word of God, which keepeth and expoundeth the Scriptures most faithfully, and which fitly applieth them in Sermons & Exho●tations. Among us therefore all these words have one and the same signification, the Church, the faith of the Church, the preaching and doctrine of the Church, the word of God preached by the Church, and the truth of God proposed unto us by the Church. And we understand all these things by the Name of the Church▪ when we say, that she is the ground of our faith. For all these things are either properties, actions, or offices of the Church which cannot be separated from her.  
16. Wherefore our Adversaries do err exceedingly when they separate every one of these from the Church. and oppose or object it against her as though it were a quite distinct thing from her, nay of the true Church of Christ they make her the Synagogue of Satan. Therefore the Apostolical & Prophetical doctrine must not be separated and made opposite unto the Church, as Caluin doth, seeing that it is an essential part of the visible Church. Caluin therefore disputeth as if one should make this argument: A man without his soul neither seethe, speaketh, nor understandeth; therefore a man neither seethe, speaketh, nor understandeth.  
17. But peradventure some will say, We have said a little before, that faith is the ground of the Church, and now we say, that the Church is the ground of faith, whereof the one seemeth to be contrary to the other. I answer, that herein there is no contrariety. For there be two kinds of faith, the one is the particular faith of every Christian, whereby together with hope and charity, every one is justified, the other is the general and common faith of the whole Church. The particular faith of each one relieth upon the Church, to wit, upon the faith, preaching, and authority of the whole Church. But she herself relieth upon the general faith and profession, and preaching thereof in the whole Church, which is an essential part of the visible Church. When therefore we say, that the Church is the ground of faith, we speak of the particular faith of every Christian. But when we say, that faith is the ground of the Church, we speak of the general faith of the whole Church.  
19 There are other arguments of our Adversaries, but we may easily answer 
Canus l. 2. de ●ocis Theol. c. 8. Bellar. l 3. deverbo Dei c. vlt.  thereunto by that whi●h hath been already said, the which Mel●hior Canus, and Bellarmine do prosecute, and handle more at large, unto whom we refer the Reader. For they are borrowed of the Anabaptists & Libertines, whereby the authority of the holy Scriptures themselves is no less diminished and infringed then that of the Church.   

CHAP. VII. That the Church doth not only give a bare testimony, but also authority to the Scripture.  
THIS matter is here briefly to be examined, that it may more clearly be understood how necessary the Church's approbation is, to the establishing of the authority of the holy Scriptures. But to the end that it may more clearly appear whereof we dispute in this place, it is to be considered, that seeing that our Adversaries cannot deny, but that the Church a●●oardeth some testimony to the holy Scriptures, they affime, that this testimony of the Church is only a bare testimony, and not a testimony of authority.  
2. For there are two kinds of testimonies. The one is called a testimony of authority, because upon it, the truth of the things testified dependeth. It is called also a necessary testimony, because without it the thing in question is not sufficiently testified. The other is called a bare testimony and not necessary, that is to say, when such a testimony is not so necessary, because the matter is otherwise 
joan. 1. v. 7.  sufficiently testified. Such a testimony was that, which S. Sohn Baptist g●ue of Christ. For Christ had sufficient testimonies beside.  
3. Of the former testimony of authority, Christ saith: But I do not receive my 
joan. 5. v. 34. & 36. Ibid.  testimony from men, to wit, the testimony of authority & necessary. For of the bare testimony he had spoken a little before. You sent unto john, and he hath given testimony to truth. But this was a bare testimony: wherefore Christ a little after said, I have a greater testimony than john, for the works which the Father hath given me to profit them: the very works which I do, give testimony of me, that the Father hath sent me. And the Father that sent me, himself hath given testimony of me. All which saith. Christ of the testimony of authority. Our Adversaries therefore say, that the Church giveth only a bare testimony to the Scriptures, as S. john gave to Christ, but she giveth not a necessary testimony or that of authority.  
4. But that the testimony of the Church, is altogether necessary, as that 
Matt. 3. v. vlt. Matt. 17. v. 5.  whereof the authority of the Scriptures dependeth, is very manifest by that which is said in the former Chapter. And by that also which we alleged in the first disputation, where we show, that there is now no firm testimony whereby we may know certainly, which book is canonical and which not, besides the testimoniy of the Catholic Church. For now neither are the miracles wrought which God did in times past, neither doth God speak immediately by himself, as he spoke in the baptism and transfiguration of Christ. Wherhfore there remaineth only the third ordinary manner, whereby God speaketh by the mouth of the Church. The Church therefore doth not give a bare testimony only to the holy Scriptures, but the testimony of authority, to wit, that whereof the authority of the Scriptures dependeth, as concerning us and our knowledge.  
5. Moreover if the doctrine of S. Paul stood in need of the Church's approbation, as we have already proved out of 
Supr. c. 3. §. 13. huius Controu.  the Scriptures, much more S. Luke's Gospel who was only S. Paul's! choler stood in need thereof, as Tertullian witnesseth, especially because S. Luke received not those things which he wrote by revelation from God, 
Tertu. l. 4. contra Mar●●. 2. Luc. ●. v. 2.  as S. Paul did, but by tradition from others, as he himself writeth. And the same also may be said of S. Mark, whose Gospel, as S. Hierome writeth, the Apostle S. Peter approved, and by his authority he commanded it should be read in the Church.  
6. But neither is it true that some say, that the authority of approving the Canonical books was only resident in the Apostles and the primitive Church; but the ensuing Church hath it not. For the Apostles did not approve all the Canonical books of the new Testament. For if they had done so, there had remained no doubt of many of them for many ages after the death of the Apostles, even among Catholic good men, as we 
Supra ca 5. Contr. 1.  have noted before: But many years after the Apostles time by the general councils and Decrees of the Church, some books were approved, whereof there was before some doubt.  
7. Yea more than six hundred years after Christ, there were many Catholics who did not receive the authority of the 
Toletan. Concil. c. 16.  Apocalyps, as appeareth out of the fourth Toletane Council.  
8. And that which is more, before the Council of Trent, there were many Catholics who thought that it was lawful for them to doubt of all the books of the new Testament, the which in times past S. Hierome seemed to judge as doubtful; as are the Epistles of S. james, the second of S. Peter, the second and third of S. john, the Epistles of S. Jude, the Epistles to the Hebrews, and the Apocalyps. And if it had not been for the Council of Trent, or some other new Decree of the Church, none would as yet condemn them as Heretics, who called those books in question.  
9 By that which hath been said it appeareth manifestly, that the Canonical Scriptures receive their strength and authority, not from the approbation of the primitive Church, but rather from the approbation of the Church succeeding; yea even of this present Church, to wit, of the Council of Trent.  
10 Lastly, albeit the present Church should not have the authority of approving Scriptures, as these men say, yet notwithstanding for three other reasons the authority & testimony of this present Church is necessary. First, because we know not certainly what books the primitive Church hath either written, or not written, approved or rejected, but by the testimony of the present Church. Secondly, neither do we know whether those books came uncorrupted unto us or no, but by the same testimony. Thirdly, because we cannot otherwise know which is the true sense of those books.   

CHAP. VIII. The Arguments of our Adversaries are confuted.  
THE first argument of our Adversaries is: The Church is grounded upon the word of God; and by the word also of God ●t is engendered, nourished, and governed, and it is subject to the word of God as to the words of her spouse. I answer, our Adversaries do in a manner confounded the written word of God, with the word of God in general, the which they should not do: for there are three sorts of the word of God to wit, that which is believed, preached, and written. The believed word is in the heart of the Church, that which is preached is in her mouth, and that which is written is in her books. Of the believed and preached Word, the Apostle saith: the word is in thy mouth, and in thy heart, this is the word of faith which we preach. We 
Rom. 20. v. 8.  confess, that in the believed and preached word the Church is founded, because by the same it is engendered, nourished, 
Rom. 10. v. 10. Ibid. v. 14.  and governed, and that unto this word it is subject and obedient, as unto the Words of her spouse. For indeed this kind of word is necessary for the Church. For with our heart (saith the Apostle) we believe unto justice, but with the mouth confession is made to salvation. And again: How shall they hear without a preacher?  
2. But the nature of the written word is far different; for this is neither altogether necessary for the Church, seeing that the Church was without it more than two thousand years; neither can the written word be profitable to the Church, unless it be also rightly preached, and believed. For what doth it profit a man to have the Bible, unless he rightly believe and understand it?  
3. But the Scripture whereof we now dispute, doth only contain the written word, but the believed and preached word is contained in the visible Church, as the necessary and essential parts thereof: seeing the one is as it were the life in the heart of the Church, the other as it were the speech in her mouth: neither can they ever be separated from her, according to that saying and promise of God: The words which I have put in thy mouth shall not 
Isa. 59 v. vlt.  departed from thy mouth, nor from the mouth of thy seed, nor from the mouth of thy seeds seed, from henceforth for evermore.  
4. Wherefore this argument doth prove the quite contrary, for seeing that the written word receiveth it profit and authority from the rightly believed and preached word, which are the parts of the Church; it is necessary, that the written word receive that authority and utility from the Church, as that, wherein only the word rightly preached and believed is to be found.  
5. The second argument: If the Church should teach any thing contrary to the Scriptures we were not to believe the Church. Therefore the Scripture doth not receive that authority from the Church, but rather the Church from the Scripture. I answer, that in the same manner it may be said, that if the Scripture should contain any thing against truth, we should not also believe it; if the holy Ghost should utter and speak any lie, we should not believe him. But th●se conditions are indeed impossible, and blasphemous against God; wherefore they are not only to be admitted, but not even to be proposed of Christians. For it is impossible that the Church should teach any thing contrary to the Scriptures, for then the holy Ghost should lie, because he should teach one thing by the Church, and the contrary by the Scriptures.  
6. The third argument, if the Scripture receive that authority from the Church, than the Church should be above the Scripture: which seemeth to be very absurd. I answer. That the Church is above the Scriptures, may be understood two ways. First, because the Church exceedeth the Scripture in dignity and excellency, and in this sense, without all doubt, the Church is about the Scripture, for the Scripture is made for the Church, and not contrary wise. All things (saith the Apostles) 
1. Cor. 4. v. 51.  are done for you. Christ died for the Church, and not for the Scriptures: the Church believeth, hopeth, loveth, and praiseth God, but the Scripture doth none of these: The Church shall reign and live everlastingly with Christ in heaven: the Scripture shall perish after the day of judgement. Lastly the Church containeth in it the word of God rightly believed, preached, and the Holy Ghost itself, all which do far exceed the written word in excellency and dignity.  
7. Secondly it may be understood that the Church is above the Scripture, so as she may change the Scripture, or of Scripture make no Scripture, or lastly she may teach some what contrary to Scripture, or departed from the true sense of Scripture: In which sense the Sectaries of this time say, that we affirm the Church to be above the Scripture. And thus it is false that the Church is above the Scripture: but neither is there any Catholic which in this sense will affirm that the 
Bellar. l. 3. de verbo Dei c. vlt. in resp. ad 14. argum.  Church is above the Scripture, as Bellarmine truly affirmeth. For if the Church were in this sense above the Scripture, the Church should err, and be opposite unto her ●elfe, because in that the Church hath once approved the Scripture, she cannot any more reject and disprove it, unless she contradict herself, which is impossible.  
8. The fourth argument. The holy Scripture receiveth her authority immediately from God himself, because he is the Author of the Scripture, therefore it doth not receive it authority from the Church. I answer, there be two kinds of certaynties; the one of the thing in it own Nature; the other in respect of us: so also there are two kinds of authorities; the one of the thing considered in itself, and this hath the Scripture from her principal Author, to wit, God himself: the other is in respect of us, and this it hath from the Church; as we have 
Cap 13. praeced. §. 17. & 19  proved before out of Caluin and Beza. For we know not otherwise that God is the Author of the Scripture with any certainty of faith, but by the testimony of the Church.  
9 And that which we have said of the Scripture, may also be evidently seen in Christ our Lord, who is above the Scripture. For Christ was forced to prove his authority by miracles, that it might the better be known and allowed of men. For otherwise the jews had not been bound to have admitted his authority. 
joan. 15. v. 14. S. Aug. Tom. 9 Tract. 91. in joan.  Hereupon, saith Christ, speaking unto his disciples of the jews, If I had not done among them works, that no other man hath done, they should not have sinned, that is to say, of Infidelity, not believing in Christ, a● S. Augustine very well expoundeth. And in another place speaking unto the jews, 
joan. 10. v. 17.  he saith: If I do not the works of my Father, believe me not.  
10. But if the authority of Christ which was most excellent in itself and immediately from God, stood in need of those means whereby it might become known unto us, to the end it might oblige us to believe it; much more the authority of the Scripture will stand in need of it, albeit it be immediately from God, to the end it be made manifest unto us. For otherwise we should not be obliged by the authority thereof. But this is not done now by miracles, nor by the immediate or extraordinary revelation of God: Therefore it resteth that we say, it is done by the ordinary & mediate revelation of God, that is to say, by the Church, or rather by the holy Ghost, which speaketh unto us by the Church.   

CHAP. IX. That the Church is the judge of all Controversies in matters of Faith.  
SING that there arise daily so many disputations and controversies of matters of faith, none can deny, but that there must necessarily be some judge appointed, who must define, end, and determine such controversies, for otherwise there will never be an end of such matters. But it is a great difficulty who must be this judge. The Sectaries of this time almost all refuse the judgement of the Church. For they see very well, that if they admit her as judge, all their errors willbe quite overthrown. Wherefore some of them affirm, that the sole Scripture must be the judge of all Controversies, and this was the first doctrine of our Adversaries, to wit, Luther & Zuinglius.  
2. But our later Adversaries when they consider, that it is an absurd thing to make the Scripture (being a thing 
Cap. 18. Controu. 1.  without life) the judge, as we have declared before, they fly unto their private spirit, the which they will have the judge of all Controversies. But lest they may seem to attribute too much unto themselves, they endeavour to colour their private spirit with the famous title or name of the holy Ghost, affirming the holy Ghost to be the only judge of all controversies.  
3. Wherefore there are three things here to be proved. First, that the Scripture cannot be judge. Secondly, that neither the private spirit can be it. Thirdly, that the Catholic Church is the only, and most true judge of all Controversies.  
4. As concerning the first, whereas our Adunersaries every where teach, that nothing is to be believed which is not expressly to be found in holy Scripture, it is a strange thing, that they would persuade men, that the Scripture is the judge of all Controversies: whereas we read no such thing in any place of holy Scripture.  
5. Yea even in these, testimony is only attributed to the Scriptures, and not judgement. Search the Scriptures (saith Christ) 
joan. 5. v. 19  and the same are they that give testimony of me And hence it is, that the law of God is often called in Scripture in the Hebrew phrase Eda, or Eduth, or Tenda, that is to say. 
Psalm. 118.  a Testimony; yea even in one Psalm it is called above twenty times by that name.  
6. Moreover in the Prophet Isay, in the same place falsely cited by our Adversaries, that they may prove thereby the Scripture to be the judge of Controversies, it is called a witness, or a testimony, and not a judge: nay rather to the 
Isa. 8. v. 20.  Law, saith the Prophet, and to the testimony  
7. Furthermore, one thing is more absurd, that in matters of such moment, to appoint such a deaf and dumb judge, and who may also be corrupted for both parties, and whose sentence either party useth indifferently. But it is manifest, that the Scripture is such a judge, for it can neither speak nor hear: and so in like manner do all Heretics ancient and modern also use the Scriptures. Lastly almost all our Adversaries do see, how absurd these things are, and therefore they fly unto their own private spirit, the which they call the holy Ghost. Wherefore let us come now to the second point.  
8. As concerning therefore this private spirit, first there is none who doubteth but that the holy Ghost is the chief judge of all controversies. But the question is, where this holy Spirit is to be found, and in whom it remaineth.  
9 Moreover it is certain, that the holy Ghost doth not remain, or is to be found in any book (lest peradventure our Adversaries should send us to their Bibles) but in the hearts of the believers. Now we ask, whether this holy Ghost which is the judge of all, be in the heart of every believer, or rather in the heart of the whole Catholic Church. If they say, in the heart of the Catholic Church, we have our desire: if they say in the heart of every private man, it will follow that no private person can err in his own judgement, seeing that the holy Ghost cannot err in his judgement. He●re truly we seek for that judge which cannot err.  
10. Furthermore every private man shallbe come the judge of the whole Church, if every such private person have this spirit, which is the judge of the whole Church: whereupon there will ensue a great confusion in the Church of God.  
11. Besides that, if every believer be the judge, them our Adversaries must needs admit the ancient Fathers as judges of all Controversies, the which they will never do, for they dare not deny, but that the ancient Fathers were true believers▪ why therefore do they attribute unto themselves that which they so v●hemently deny to all the ancient Fathers?  
21. Moreover, if every believer cannot err in his judgement, much less can a great many such err, and least of all can the Church of all believers err. Wherefore whatsoever our Adversaries say, they willbe forced to confess and grant, that the holy Ghost is the judge as he remaineth in the whole Church, speaking and judging by the mouth thereof: and in this manner even out of our adversaries doctrine we gather by a necessary consequence our opinion.  
13. Lastly, that which they affirm that the private spirit of every particular person is judge, is thereby declared to be false, that they themselves acknowledge that there is no private man which at some times cannot err in his indgment: but here we inquire for a judge which cannot err. For otherwise in matters of such moment, and of which our eternal salvation dependeth, we should dangerously be forced to have recourse to an erroneous judge, whose judgement is variable, uncertain, deceitful, and oftentimes manifestly false.  
14. But now as concerning the third point, that the Church is the judge of all Controversies, we prove by these arguments. First, the Church hath all the properties of a fit judge: for first she hath an exact knowledge, the holy Ghost shall teach you, saith Christ, all truth.  
15. Secondly, the Church cannot be corrupted by any gifts or prayers. For she is, as the Apostle witnesseth, the pillar and ground of truth.  
16. Thirdly, the Church heareth, 
2. Tim. 3. v. 15.  speaketh, giveth her judgement, and examineth the testimonies of Scriptures and Fathers, as experience itself teacheth us.  
17. Fourthly, we are bound to stand to the judgement of the Church, Who will not hear the Church, saith our Lord, let 
Matt. 18. v. 17.  him be unto thee as an heathen and publican.  
18. Fiftly, the Church hath power and authority to punish: What, will you 
1. Cor. 4. v. vlt. 2. Cor. vlt. v. 2. 2. Cor. vlt. v, 10.  saith the Apostle, that I come unto you with a rod, or in charity, and with the spirit of mildness? And in another place, If I come again I will not spare. And again, that being present, I may not deal hardly according to the power which our Lord hath given me unto edification, and not unto destruction.  
19 Sixtly, the Church absolveth, bindeth, and retaineth sins, excommunicateth, 
Matth. 18. v. 19 joan. 20. v. 23.  as the holy Scriptures do expressly testify, and our Adversaries do also confess, all which acts belong unto judges, but the Scripture doth none of them.  
20. The second argument. The holy Scripture expressly affirmeth, that the Church doth sometimes judge. I indeed absent in body, but present in spirit have 
1. Cor. 5. v. 34. & 5.  already judged as present, him that hath so done: in the name of our Lord jesus Christ, you being gathered together, and my spirit, with the virtue of our Lord jesus Christ, to deliver such an one to Satan. And a little after, Do not you judge of them that are within: where the Apostle 
●. Cor. 5. v. 12.  plainly saith, that the Pastors of the Church judge those which are in the Church.  
21. The third argument is taken from the common practice of the Church, aswell in the old as in the new 
Num. 11. ●. 16. 17. & 25. Deut. 17. ●. 8. & ●eq. 2. Par. 19 v. ●0. & 11.  Testament. For in the old Testament the chief judgement of all causes was ordained by God himself: first in the book of Numbers, and afterward it was confirmed in Deuteronomy, in which judgement the priests did sit as judges, and the chief judge who did give his sentence, for in all things which were doubtful by the express commandment of God. the common people were sent to this judgement of the Church, and not only to the holy Scriptures, or to the private spirit of any.  
22. Moreover till the coming of Christ, this manner of judging continued in the old Law. For of it Christ himself said, Upon the chair of Moses have sitten the s●ribes and the pharisees. All things therefore whatsoever they shall say to you, observe y●e, and do ye: this Council or judgement, in the years following, by corrupting the Greek word, the jews called Sanhedrin, 
Matt. 2. v. 2. & 3.  as it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say, an assembly or Council.  
13. In like manner in the new Testament when there arose that controversy about the observation of the legal ceremonies or customs, the Apostles did not 
Act. 15. v. 28.  send their disciples to the holy Scriptures only, or to the private spirit of any, but they assembled themselves together, and defined what was to be believed. It seemed good (say they) to the holy Ghost and us. For 
Act. 15. v. vlt. & Act. 16. v. 4.  the holy ●host is as it were the soul of the Church. And this Decree of the Apostles S. Paul, and S. Barnabas did divulge and promulgate every where, as appeareth by the same Chapter, and the next following, where these determinations of the Apostles, are called Decrees or according 
Act. 21. v. 25.  to the Greek Phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that is to s●y, things already judged: whereupon Act. 21. vers. 25. the Apostles do say, that judging and decreeing they had written this.  
24. In the same manner in the next ages, the Arians, the Macedonians, the Nestorians, Eutychians, and other old Heretics were judged, & condemned by the Catholic Church in the general councils holden at Nice, Constantinople, Chalcedon, and others.  
25. Lastly, our Adversaries in their Consistories and Assemblies do usurp unto themselves, the authority of judges, neither do they refer the judgement to the Scriptures alone, or to the private spirit of any.  
26. Yea Caluin convinced by these reasons confesseth, that the writings of every private person must be submitted to the judgement of the Church. Where he also concludeth thus: Neither therefore, saith he, do we condemn, or diminish the authority of the Church, neither do we give liberty ●o every froward 
Calu. in Antid. contra Con●il. Trid. sess. 1. in fine  fellow to do what he list. I would to God they would show us such a Church, as the holy Scripture doth paint or describe unto us, we would easily agree about the honour thereof. Thus he. But we will show in the ensuing Chapters such a Church as the Scripture describeth: I wish also we may agree concerning the honour and authority thereof.  
27. There are two principal arguments of our Adversaries: the first is, that the holy Ghost is not tied unto men, but ●udgeth freely in whatsoever it pleaseth him, therefore he is not tied unto the Church. But the same argument would prove, that there is no certainty in the holy Scriptures. For they who wrote the Scriptures were men, unto whom, according to our adversaries opinion, the holy Ghost was not tied. I answer therefore, that the holy Ghost is not absolutely bound, or tied unto men, but he is tied to his own promise, as also to the words and promises of Christ. For neither the holy Ghost, nor Christ himself can deceive us in not performing their promises, because as the Apostle 
Tit. 1. v. 2.  saith, God cannot lie. But God hath promised that he willbe with his Church, not only one or two days, or one year, but even till the end of the world. He promised, that he would give the holy Ghost to remain 
Math. vit. v. vlt.  and stay with us, not for one or two years only, but everlastingly. It is needful therefore that he perform and stand to his promises.  
28. The second argument. If those things which we have said of the Church as judge, were true, it would also follow, that the Church is judge of the holy Scripture, and consequently of the word of God in general. I answer that the word of God in general cannot be called in question, or doubted of by any which professeth Christ. For the divine faith cannot be without some word of God, but where there is no controversy, there is no need of any judge. But if of any one part of the word of God, whether it be written or not written, there arise any controversy, as for example, of the true sense of the written word, without doubt we must recurre unto the judgement of the Church: for it belongeth unto her to judge of the truesense of the holy Scripture, and of the exposition thereof (which is the chiefer 
joan. 14. v. 16.  part of the written word) as also of any doubtful letter of the holy Scripture: for seeing that in times past, there have been many controversies of divers books of holy Scripture, and of the particular Chapters and parts thereof, as also of the true sense of the letter, and other written points of faith, it is manifest, that no● other judge but the Catholic Church hath ended or defined all these controversies.  
29. But in this judgement of the Church there are two things to be considered; the one, that the Church doth not judge of any part of the word of God out of her own proper sense and judgement, or at her own pleasure without the word of God, as her Adversaries, and namely Caluin, do wrongfully slander her: but by one part of the word of God which is better known, she judgeth of that which is less known, and manifest unto us: as for example by the word of God delivered by Traditions, she judgeth of the written word of God, and of the true sense thereof.  
30. The other thing to be considered, is, that when the Church doth judge of these things they are not men only 
Act. 15. v. 28.  which judge as our Adversaries pretend, but the holy Ghost also himself who judgeth and speaketh unto us by the Church. It seemed good, say the Apostles, to the holy Ghost and us. For even as the actions of a man's body, are not so properly the actions of the body, as of the soul which quickeneth and moveth the body: so the actions of the whole Catholic Church, are not so much to be attributed unto men, who are as it were the body of the visible Church, as unto the holy Ghost, who is as it were the soul which giveth life and motion to the body of the Church. They therefore who deny this judgement of the Church, are not only injurious to the Church, but also to the holy Ghost. Hitherto of the properties, offices, and power of the true Church of Christ. It 
Calu. in Antid. contra 4. sess. Concil. Trid. in fine.  remaineth now we show such a Church, as the Scripture declareth, and describeth unto us, the which Caluin, as we have said before, earnestly desired of us.   
FINIS.   

OF THE MARKS OF THE TRUE CHURCH. The third Part of the second Controversy.  

CHAP. I. Of the false and true Signs, or Marks of the Church in general.  
HAVING▪ in the precedent controversies declared, that Christ and all that good is, can only be found in the true Church, and that out of it there is nothing but everlasting damnation: now it remaineth that we inquire which is that true Church, where it may be found, and how it is described and set forth in holy Scripture; for all the sects of heresies go about to challenge her unto themselves, yea even those who otherwise have a very bad conceit and opinion of her. For they see very well that out of her they can expect or hope for no salvation. But to the end we may not err in matter of so great moment, we will seek out the true Marks and Signs, whereby the true Church may be certainly known and discerned from every false and counterfeit Church.  
2. Our Adversaries do commonly 
Calu. l. 4. Inst c. 7. sect 9 & 10. Bez. in sua confess. c. 5. Art. 7. Centuriatores 1. Centur. l. 1. c. 4. l. 2. cap. 4.  set down two signs or marks of the true Church, to wit, the sincere preaching of the word of God, and the lawful administration of the Sacraments. Bez● addeth a third sign to wit, the Ecclesiastical discipline practised, agreeable to the word of God. The Lutherans annexed unto these a fourth sign, to wit, an Obedience towards ministers. Of this fourth sign we will speak a little after, for it is reduced to the unity of the Church. But the three signs set down by the Caluinists are altogether foolish and frivolous, the which we prove thus.  
3. First by the very nature of a sign. For every sign of it own nature 
S. Aug. Tom. ●. l. 2. de doct Christ. cap.▪ 1. & 3. Calu. l. 4. Inst. cap. 17. sect. 11.  is a sensilbe thing, as all teach, following therein S. Augustine; and our Adversaries confess this to be true when they treat of the Sacraments: Yea Caluin writeth, that this was always as it were a matter of faith in the Church. And so do all teach now who are of understanding. Truly none will say, that which is only believed in the Sacrament, is a sign, but that which is seen. But these signs of the Church prescribed by our Adversaries can neither be seen nor perceived by any sense. Yea not even by our understanding, unless it be illuminated by faith. For by faith only are they preceyved: because none can know which is the sincere preaching, lawful administration of the Sacraments or Ecclesiastical discipline prescribed by Christ, but by faith: wherefore they who say that these are the signs and marks of the Church do not indeed know what they say; even as if one should affirm, that in the Sacrament of baptism the ablution and the words are not signs, but the effect of baptism which is not seen, which every man seethe how absurd it is.  
4. The second reason. Every sign of any thing must be more manifest and better known, than the thing itself whose sign it is, because it is put for that end that it may be a sign or token whereby that other thing may be known, but these signs of the Church alleged by our Adversaries, are more obscure and uncertain than the Church itself. For the Church is at the least oftentimes visible as they themselves confess, but these their signs be never visible but always invisible, for they can only be known by faith, as we have already declared, but that which is by faith declared is necessarily obscure, because faith as witnesseth the 
Heb. 11. v. 1.  Apostle, is the argument of things not appearing, & hence it is, that all sects do brag and boast that they have these signs, because indeed they cannot be clearly seen of any.  
5. The third reason. Our Adversaries do allege in vain these signs, for therefore do we inquire for signs and Marks of the Church, that they which are ignorant of her, may thereby come to know her, for they who already know any thing do not need any signs, as for example, he who already knoweth very well this City needeth no mark or sign thereof whereby he may know it. But he standeth in need of signs who never saw this City. So in like manner they who are out of the Church and know her not, do most of all need some signs and marks whereby to know her, but these which our Adversaries assign, can be known by none but by those who are already within the Church and know her very well, having the true faith and belief thereof, but they cannot be understood by those who know not the true Church, to the end they may seek and find her, because they are only perceived and known by faith, they are therefore alleged in vain by our Adversaries.  
6. But neither can these signs be known of all those who are in the Church, but only of the more learned in the Church. For every one of the common people cannot discern which is the sincere preaching of the word of God, or the lawful administration of the Sacraments, and the Ecclesiastical discipline prescribed by the word of God, for it is necessary that he who knoweth all these things well, should also understand almost all the holy Scripture. Moreover there is as yet a very great controversy among ●ur Adversaries themselves concerning these three signs, whiles that some of them do contend, & strive, that this is the sincere preaching of the word of God, others that some do say that this is the lawful administration of the Sacraments, others that some do say, this is the discipline prescribed by the word of God, others assign another quite different from this.  
7. But our Adversaries do in very truth confound the offices of the Church with the signs thereof. For to preach sincerely to administer the Sacraments lawfully, and to appoint the discipline of the 
Supr. c. 1. buius con▪ §. 9 & seq.  Church rightly, are the offices of the Church, as we have declared before, and not the signs thereof: these signs therefore being rejected which our Adversaries do assign, it remaineth that we inquire out the true signs of the Church.  
8. But this is first to be presupposed as it were the ground of all that we are to speak of this matter. That even natural reason itself doth clearly demonstrate, that there is some true Church of God here upon earth. For this is one of those first principles of faith, which are as evidently proved by natural reason, as that there is a God. Wherefore the Apostle placeth these two amongst the first grounds of our faith: he that cometh to God, saith he, must believe that he is, & is a rewarder to them that seek 
Hebr. v. ●.  him. But they which so seek after God, that they may be rewarded by him, are without all doubt in the true Church.  
4. Moreover natural reason itself doth evidently teach us, that it is an absurd thing to think that there is no way left by God for men to obtain their eternal salvation, seeing that this is quite opposite to the providence of God, & to his infinite goodness: but there is no other way besides the Church, as we have declared before; 
Cap. 2● huius controversiae.  but because there are so many & so divers opinions of men concerning this so necessary a way to salvation, there are also certain signs & marks thereof set down, that we may the better understand which is indeed the certain and most true way.  
10. Out of these which we have now 
Supra c. 14. huius controu. §. 5. in fine.  said, followeth first, that that which we have insinuated before is most true, to wit, that it is more certain & evident that there is the holy Scripture, seeing that it is manifest by natural reason that there must needs be some Church of God here upon earth, the which is not so evident of the holy Scriptures.  
11. The second thing which ensueth is, that to these signs of the true Church these two conditious are altogether necessary. The first is, that they must be such as that they may not only be perceived by faith, and our understanding, but even by sense itself, for other wise they cannot be true signs, as we have already proved. The other is, that they be known and manifest to all men, even unto Infidels, seeing that otherwise 
Isa. 35. v 8.  they cannot help them, or convince and bring them to the true Church. For the Church of Christ, as the Prophet testifieth, is a direct way, so that fools, that is to 
Bellarm per totum l. 4. de Eccles. militant. Bozius de signis Ecclesiae. Coccius Tom. 1. per totum. l. 8.  say Infidels, cannot err by it.  
12. Of these signs of the true Church Bellarmine, Coccius, and Thomas Bozius Eugubinus discourse at large, who hath gathered twenty four signs in all of the true Church, all which he manifestly proveth to agree to the Roman Church: out of these Authors more signs may be required.  
13. But we regarding our intended brevity, will only allege four, which are set down in the Nicene and Constantinopolitan Creed, that is to say, that this true Church is One, Holy, Catholic, and Apostolical. For these four signs are so certain, that they cannot be rejected even by our Adversaries. First because they are expressly set down in holy Scripture, as we will show in the next Chapter. Moreover our Adversaries do profess that they admit and receive three Creeds to wit, the Apostles Creed, the Nicene, and 
Rupell. Confess. Artic. 5. in fine.  that of S. Athanasius. But in that which we call the Nicen Creed, these four signs of the Church are expressly set down, whereof we will now speak more particularly.   

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

CHAP. III. That the Roman Church only, is the true Church of Christ, is proved by the properties of the true Church.  
HITHERTO we have described out of holy Scripture the true Church of Christ, and that by the properties, offices, and peculiar signs thereof. Now it remaineth that we by the same inquire and examine in what part or place of the world this true Church of Christ may be found, the which will easily be done, if we declare that all these properties, offices, and signs must needs agree to some one. We therefore do affirm that all the offices, properties, and signs of the true Church do only agree to the Roman Church.  
2. It is here notwithstanding to be considered, lest some perchance by the ambiguity or equivocation of the word be deceived, that we do not understand by the Roman Church, that which is only at Rome, as our Adversaries go about to persuade the ignorant, but plainly every Church which agreeth in the unity of the same faith with the Roman, and which obeyeth the Bishop of Rome, wheresoever that Church be, whether at Rome, or else where, yea even the furthest part of the indies. Moreover that this Roman Church thus understood is the only true Church of Christ, and consequently that out of her we cannot hope for eternal salvation (seeing that out of the true Church, as we 
Cap. 1. buius controvers.  have sufficiently declared before▪ we cannot be saved) we will evidently demonstrate by all the properties, offices, and signs before alleged of the true Church. And first we will speak of the properties, to wit, of those which agree unto her quarto modo. For all these do very well agree to the Roman Church, and to no other. The which we declare in this manner.  
3. First the Roman Church is the espouse of Christ. For that she was betrothed and espoused unto Christ by truen faith, those words of the holy Scripture do plainly testify: Your faith, saith the Apostle 
Rom. 1. v. 8.  writing to the Romans, is renowned in the whole world. And a little after S. Paul professeth himself to agree in the unity of faith with the Roman Church, that is to profess the Roman Faith, and not that of Wittemberge, as Luther, or that of Geneva, as Caluin did. Wherefore with good right we profess ourselves not only to be the children of the Catholic, but also of the Catholic Roman Church and faith, the which S. Paul also manifestly professeth himself to be.  
4. But our adversaries object, that the Church of Rome in the Apostles time had the true faith, but afterward she forsook and lost it. So in times past those Heretics which were called Donatists, when they were urged by the arguments of Catholics, were wont to say, that indeed the Church of Rome was famous over all the world in the Apostles time, but in their time she perished in all the other parts of the world and remained only among the Donatists in 
S. Aug. Tom. 7. de unit. Eccles. cap. 12.  Afrique, whom S. Augustine refuteth very well, and we imitating him herein will use this kind of argument: That the faith of the Roman Church was once the true and sincere faith, the holy Scripture doth expressly testify: but that the same Church afterward forsook or lost her former faith, is no where extant in holy writ: therefore we must not believe that which is so expressly against the Scripture.  
5. And this argument indeed urgeth much more our Adversaries then the Donatists, seeing that they teach, that we must believe nothing which is not expressly in Scripture, but this is no where to be found expressly therein, to wit, that the Roman Church forsook or lost her faith which she had received from the Apostles. And truly there can be no greater sign of the want of learning and judgement then to think that, that Church forsook and lost her faith, whose faith even the express word of God doth so greatly commend unto us, unless this her forsaking and losing of her former true faith can be proved out of the same word of God.  
6. Our Adversaries indeed say, that they will prove it in some particular points of faith, but they will never be able to perform their promise, as in every particular Controversy will appear.  
7. Moreover God promiseth to this espouse of Christ, by the Prophet Isay, the which he also confirmed with an Oath, that she should be invested and adorned with divers Nations and People. For so speaketh God to the Church: Lift up thy eyes and look round about thee, and see: all these 
Isa. 40. v. 18.  are gathered together, they are come unto thee. As I live, saith our Lord, thou shalt be invested with all these, as with an ornament: & thou shalt compass them about unto thy self as a spouse. So the Roman Church hath always had and still hath many Nations and People subject unto her, wherewith she is invested and adorned, the which even our Adversaries cannot deny.  
8. Secondly the Church is the visible and mystical body of Christ, but in the Roman Church there hath always been, and now also there is the visible body of Christ consisting of divers members and states: as also of Doctors and Pastors, whereof S. Paul speaketh, writing to the Ephesians and Corinthians,  
9 Thirdly the Church is the Kingdom of Christ, but in the Roman 
Ephes. 4. v. 11. & 12. 1. Cor. 12. v. 12.  Church there hath always & now also is the visible Kingdom of Christ, and that such a one as the Prophet Isay described when he saith, that Kings and Queens shallbe thy nurses. For there hath 
Isa. 46. v 23.  ever been since the conversion of Nations, many Kings and monarch who have agreed in unity of faith, with the Roman Church, and have acknowledged always the Bishop of Rome to be the chief head and Pastor of all the whole 
Coccius Tom 1. l. art. 7. 8.  militant Church, as may appear by that which Coccius hath set down in his Catalogue to this purpose.  
10. Furthermore the Prophet jeremy thus describeth the future Kingdom of 
jerem. 33. v. 20. 21. & 22.  Christ. This saith our Lord, If my covenant can be broken and made void with the day, and my covenant with the night, so that there be neither day nor night in their due times; then my covenant can be broken with my servant David, that there shall not be a son of his reigning in his throne, and the levites and Priests my ministers: as the ●larres of the heavens cannot be numbered, nor the sands of the sea measured; so will I multiply the seed of my servant David, and the levites my Ministers. Thus saith God by his Prophet of the Kingdom of Christ his son, and of the levites, and Priests ministering unto our Lord, and of the infinite number of them, which is manifest to have been fulfiled hitherto in the Roman Church:  
11. Fourthly, the Church is the Inheritance of Christ, to wit that which according 
Psal. 2. v. 8. Psal. 1. v. 7. 8. Isa. 51▪ v. 10.  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, the which all the corners of the earth shall see, & lastly which is extended from the east to the west. 
Ma● ab. 1. v. 12.  But in the Roman Church there hath always been such an inheritance of Christ.  
12. Hereupon are those famous words of S. Leo to the City of Rome: These are they who have exalted thee to this glory, that being a holy Nation, a chosen people, a priestly & 
S. Leo serm. 1. in Natal. Apost. Petri & Pausi.  a princely City, by the holy seat of S. Peter made the head of the world, should have a more large command by the means of divine Religion, than ever thou hadst by foreign domination. For albeit thou being famous, renowned for many victories hast extended the limits of thy Empire both by sea and land, yet notwithstanding it is less which thy warlike labour hath subdued, then that which the Religion of Christ hath made subject unto thee. Hitherto S. Leo.  
13. Moreover S. Prosper the great glory of Aquitania, and dearly beloved friend of S. Augustine, and who defended egregiously his doctrine against the Pelagians, in a certain book written in verse against the same Pelagians, speaking of their heresies writeth thus: 
When this infectious pestilence arose,  
Rome Peter's seat first gave it deadly blows: 
S. Prosp. in lib. de Ingratis cont. Pelag. c. 2.   
Which made the head of pastoral dignity,  
Whereto the whole world should obedient be,  
Can more now subject by Religion's law,  
Then her fierce armies erst could keep in awe.  Thus wrote he a 1200. years ago.  
14. But in this our age the faith of the Roman Church is propagated, and preached in the most remote Countries of the East and West. Yea even unto the furthest parts of the world, in so much that the children of the Church of Rome come oftentimes from the East to the West, according to that of the Prophet Malachy: to wit, from the East Indies to the West, and they 
Malac. 1. v. 12.  compass the whole globe of the earth to the end they may preach the faith of the Roman Church every where. Wherefore the faith of the Roman Church is preached & received in this ou● age in many & more remote places of the world, than ever it was in the Apostles time, the which is most assuredly testified by the letters and books even of them, who writ what themselves have seen.  
15. Fiftly, the Church is the City of Christ, placed upon a mountain, which cannot be hidden; so the Church of Rome 
Matt. 5. v. 14.  hath always been visible ever since the Apostles time: neither can it ever be hidden. By these it appeareth that all the true properties of the Church of Christ agree to the Church of Rome.  
16. But that they cannot agree with any other, it appeareth sufficiently by that our Adversaries can assign no Church which can have these properties. Wherefore it is necessary that they confess the Church of Rome to be the true Church of Christ, or truly, which is most absurd, that Christ hath wanted and been deprived of his spouse now for the space of a thousand years and more, as also to have wanted his body, City, Kingdom, and Inheritance.   

CHAP. FOUR That the Church of Rome is the true Church of Christ, is proved by the offices of the true Church.  
IN the precedent Chapter we have 
Supr. 18. huius controvers. § 3. 4. & 5.  proved, that the Roman Church is the true Church of Christ by the properties of the same: now it remaineth that we prove it by the peculiar offices and functions of the true Church: many reasons may by deduced out of these, but we will briefly touch only the chiefest.  
2. The first reason is taken from those very signs which our Adversaries assign, that is to say, the true and sincere preaching of the word of God, and the lawful administration of the Sacraments, which are indeed offices and not signs of the Church, as we have said before; but whether they be signs or offices, by them it is evidently proved that the Roman Church and no other is the true Church of Christ. But for the space of a thousand years last past the Sacraments were no where lawfully administered, nor the word of God sincerely preached, but in the Church of Rome. For our Adversaries cannot name any Church, wherein these things have been done. Therefore either the Roman is the true Church, or else Christ hath had no Church for the space of a thousand years and more. 
Calu. l. 4. Inst. c. 2. sect. 11. & 21. Beza de notis Eccles. p. 145. in fine Geneu. edit. an. 1582.   
3. Neither must our adversaries answer us with Caluin and Beza, that their Church indeed remained in the Popedom (for they cannot find it any where else) yet half destroyed and filthily corrupted and defaced with many errors. For here we inquire after the true Church of Christ, and not such a profane and filthy Church which Caluin describeth▪ wherein Christ as it were lieth half dead and buried, the Gospel overthrown, & 
Calu. sect. 12. citat.  piety banished, the worship of God almost quite abolished: for such a Church is not indeed the true Church of Christ, but a den of Devils.  
4. Moreover they must not here run to any invisible Church altogether unknown both to themselves and us, the which our Adversaries seem to establish. For we have sufficiently declared before, 
Supr. c. 4. huius cont.  that the true Church of Christ hath been always visible. Wherefore it is necessary they show us some other visible, besides the Roman Church, wherein for a thousand years past the Gospel hath been publicly preached in the same manner they preach it now, and the Sacraments publicly administered as they are now, and that continually also without interruption: Or truly they must confess, that the Roman Church is the true Church of Christ. For in this the old and new testament hath always been publicly preached without any intermission, and all the Sacraments publicly administered, and that sincerely and lawfully according to the Doctrine of Christ and his Apostles, as we will here after declare in the controversies concerning the Sacraments.  
5. The Lutherans, that they might avoid 
Vide c●nsuram Orientalis Ecclesiae. ● Stanisla● Socolonio Polono ex Graeco in Latinun conuers.  this argument, fled to the Grecian Church, where they affirmed the true Church of Christ remained. But they were presently rejected and condemned by them, as may be seen in the answer of jeremy the Patriarch of Constantinople to the Germans, written in Greek in the year 1576. Neither do the Grecians disagree from the Roman Church in those points which are now adays in Controversy, but in that one article of faith wherein they affirm, that the holy Ghost doth only proceed from the Father, and not the Son. The which error even all 
Rupell. Confess. Art. 6.  our Adversaries which follow Luther and Caluin do condemn, aswell as we.  
6. The which when the later Sectaries well perceived, they were forced at length to fly to those Heretics which were in times past condemned by the whole Church, amongst whom they seek for their Church. Where we are to consider three things against the great boldness of these men.  
7. The first is, that the true Church hath always continued, as we have declared 
Cap. 3. huius Cont●. Geneb. in Chron. Coccius Tom. 1. l. 8. art. 2. Histor. Magdeb. Lu●heran.  before out of the Scriptures. But these men can never show a continual succession of Heretics of what religion soever they were, but only an interrupted continuance, and that sometimes for a great space together. The which may easily be understood by Genebrard, Coccius, and all other Ecclesiastical writers of what religion soever they be.  
8. The second. Our Adversaries cannot prove all their points out of any one ancient Heretic, but they borrow 
Lyndanus in tabulis. Coccius Tom. 1. lib. 8. Art. 3.  one heresy condemned in times passed of one, and another of some other, as Lindanus, and Coccius very well declare at large.  
9 The third is, that our Adversaries must needs confess, that those of whom they have begged and borrowed 
Saunder. lib. 7. d● visibili Monar. Eccl. Prateol. in Elench. H●ret. Coccius Tom. 1. l. 8. Art. 3. & 4.  their doctrine, did err foully in many points of faith, and therefore there could be no true Church among them. Yea even those ancient heretics have firmly and constantly believed many points with us against our Aduesaries, as Doctor Sanders, Gabriel Prateolus, and Coccius do manifestly declare.  
10. The second reason. The office of the true Church is to bring forth children to God, that is to say, to convert Infidels and Gentills from their Idolatry to the catholic faith. This the R●man Church hath performed not only in the first five or six hundred years after Christ, as our Adversaries confess, but in every age afterward she hath done the same. For since the sixth hundred year all these Nations were converted to the faith of 
Baron. Tom. 9 10. 11. & 12. Magdeb. Cen●. 7. 8. 9 10. 11. 12. 13. ubiq. cap. ●.  Christ by the children of the Roman Church, the Germans, the Francones, Bavarians, Wandalls, Bulgarians, Sclavonians, Polonians, Danes, Moravians, Hungarians, Norwegians, Frisones, Normans, Suevians, Visigothes, Lituanians, as not only Catholic writers do testify, which Baronius allegeth, but even our Adversaries also in their Ecclesiastical histories. And in this our age how many have been converted from Idolatry to the faith of Christ in the East and West Indies by the preachers of the Roman Church only, none is ignorant.  
11. This office of the Church in times past Tertullian observed, What shall I 
Tertull. de praesc. adverse. Haeret. 42.  speak of the preaching and administration of the word of God, seeing that this office and business belongeth not unto them (he speaketh of heretics) who do not convert Infidels, but overthrow and pervert Christians?  
12. And S. Augustine for the same cause 
S. Aug. Tom. 8. l. 13. cont. ●austum Manich. c. 12. jerem. 7. v. 11.  saith, that Heretics are compared to a Partridge by the Prophet jeremy, where it is said, That a Partridge nourisheth and gathereth together those which she hath not brought forth. For S Augustine affirmeth, that Heretics go about to seduce and deceive Christians whom they see borne again to God by the Gospel of Christ.  
13. The third reason. The proper office of the Church is to prevail against all persecutors. The gates of hell (saith our 
Matt. 16. v. 18. S. Hilar. l. 7. de Trinit. circa principi●m.  Lord) shall not prevail against my Church. Hereupon saith Hilary, This is the property of the Church, that she than prevaileth most when she is persecuted, than she is understood when she is reprehended, than she getteth the victory when she is as it were forsaken. But the Roman Church hath sustained hitherto many persecutions, contradictions, assaults, and false slanders▪ but she hath ever gotten the victory both of the Gentills, Heretics, & bad Christians persecuting the Church of God, as all Ecclesiastical histories & experience also doth testify. For even to this day for the space of almost a thousand and six hundred years she is still constant, immovable, and invincible in despite of all her Adversaries.  
14. Our Adversaries indeed in divers books published against the Pope of Rome heap up together many in divers ages who have opposed themselves against him, but they can find none who have at any time quite overthrown the Roman Church. We know very well that wicked men are never wanting, who vehemently oppose themselves against 
Bal●us & Magdeb. Centur.  the devout servants of God, but at the last they are all overcome by the Church, and they shall never get the victory against her. For Christ did not say, that the gates of hell should not oppugn his Church, but that they should never prevail against her.  
15. Finally look how many oppugners and perlecutors of the Roman 
Matt. 16. v. 18.  Church our adversaries heap together so many famous monuments unawares do they erect, by which the triumphs of the Roman Church are commended to posterity, against their wills. But there cannot be a famous victory, unless some conflict went before, & so we see truly fulfiled in the Church of Rome, that which long before was foretold by the Prophet David in the person of the true Church of God. They have often oppugned me, even from any youth, but they could not prevail, the which is 
Psal. 128. vel tuxta Heb. 129. v. 2.  better expressed in the Hebrew text, as may be seen in the Latin Edition.  
16. This continual victory of the Roman Church against her enemies S. Paul foretold very clearly when he wrote in this manner to the same Church: the God of peace will crush Satan under your feet quickly. 
Rom. vlt. v. 20. S. Hier. in Apol. adverse. Ruffin. S. Cypr. Epist. 55. ad Cornel. seul. 1. Epist. 3.  To this very place appertaineth that which S. Hierome writeth, to wit, that the Roman faith being confirmed by the althority of S. Paul, cannot be changed, albeit an Angel should teach the contrary to that which was once preached. And before him S. Cyprian, when he saith, that the Romans are those unto whom falsehood or infidelity can have no access.  
17. The fourth reason. The office of the true Church to is keep, and preserve always faith sound and without any stain of heresy, which then she performeth, when she discovereth and condemneth all heretical and erroneous opinions, and when she explicateth and declareth all doubtful and obscure points of faith. Moreover she commandeth obstinate and wilful people to hold their peace. Finally she censureth all erroneous and dangerous books, lest Catholics be indomaged thereby either in faith or in good manners. All these things the Roman Church and no other, as appeareth by all historiographers, hath always ever since the Apostles time performed, yea there are many heresies the which even our Adversaries do condemn, which were in times passed not by any general Council, but only by the Church of Rome suppressed, as that of the Pelagians, Donatists, Priscillianistes etc.  
18. The fifth reason. The office of 
S. Ambr▪ in orat. de obitufratris Satyri. Victor. l. 1. & 2. de Vandal. persecut.  the true Church is by her name & communion to distinguish true Catholics from false and counterfeit, but by the name and Communion of the Roman Church, Catholics were always distinguished from heretics. He asked the Bishop (saith S. Ambrose speaking of his brother) whether he agreed with the Catholic Bishops, that is to say, with the Roman Church? So also S. Ambrose and S. Victor 
S. Greg. Turon. l. 1. de glor. Mart. c. 25. 79. & 80. Vide Concil. 3. Tolet. in princ. & Baron. Tom. ●. an 584. n. 35. in fine. Euthin. 2. pan. tit. 21.  Vticensis who lived in S. Augustine's time do testify, that the Arians were wont to call Catholics, Romans, or Romanists: the same writeth S. Gregory Turonensis of the Arian Goths which were in Spain. The Bishops also of Spain being converted from Arianisme to the Catholic ●ayth, among other things they condemned a certain book set forth by the Arians with this title, The passage of the Romans to the Arian Church. So the heretics called Paulinians called Catholics Romanists, as Euthimius testifieth. So finally now a days Catholics are by our Adversaries called Papists, and Romanists of the Pope and Bishop of the Roman Church.  
19 The sixth reason: the office of the true Church is to keep and maintain the holy Scripture faithfully & continually. But our Adversaries can assign no other Church as keepers of the holy Scriptures besides the Roman Church. Therefore it is only the true Church of God. For our Adversaries cannot say, that they received the holy Scripture from heaven, not from any invisible and unknown 
Calu. l. 1. Inst. c. 8. sect. 9 in fine.  Church, but from the visible Roman Church. Wherefore saith Caluin, It is most certain, that all the writings of the Prophets and Apostles came no otherwise to all posterity, but as it were from hand to hand delivered unto us by the ancient Fathers continually from year to year. Thus he. But none hath delivered the Bibles from hand to hand but the Roman Church. Wherefore it is as certain that the Roman Church is the true Church of Christ, as that the holy Scripture is true Scripture, seeing we do not know this which we have to be true Scripture, but by the authority, tradition, and testimony of the Roman Church.  
20. Unto this, that also belongeth 
Supr. c. 5. huius controvers.  which we have proved before, to wit, that the true Church doth not only give a bare testimony, but also sufficient authority to the Scriptures, for this the only Roman Church and no other abundantly performeth.  
21. The seventh reason. The office of the true Church is to judge of all controversies which do arise among Christians either in points of faith, or other Ecclesiastical affairs. But to the Roman Church only, and to no other beside, all controversies were brought which arose in the Church either in faith or other Ecclesiastical matters. For unto this as to the seat 
Supr. c. 7. huius count.  of S. Peter, and the supreme Church, all had recourse who had any injury or wrong done them. So S. Athanasius Patriarch of Alexandria, so Peter his successor, so S. john Chrysostome Patriarch of Constantinople, and many others did, of whom Bellarmine 
●aron. Tun. 3. 4. 5. 6. & 7. Calu. l 4. Inst. c. 8. sect. 16.  and Baronius more at large: the which Caluin also cannot deny.  
22. Hereunto also it belongeth that the Roman Church hath confirmed all general Counsels lawfully assembled, as Bellarmine declareth, and Baronius more 
Bellarm. l. 1. de Eccles▪ ●nilit. c. ●●. Baron. loc. cita●●●.  at large in every age.  
23. The eight reason. The office of the true Church is to ordain & appoint lawful Pastors and Ministers of the Sacraments, and to conserve always the ordinary vocation as we also proved before. But our Adversaries can assign no other Church but the Roman, which hath always had this ordinary vocation, and continual succession of Pastors, and the ordinary authority to send and institute Pastors in the Church of God.  
24. The ninth reason. The office of the true Church is to teach a true faith without any error, so that in no one point 
Cap. 8. ●u. con●rou.  of doctrine necessary to salvation she may err, as we have already proved out of holy Scripture. But our Adversaries can show no other Church besides the Roman, 
Cap. 7. ●uius count.  which hath not often erred in faith. Neither dare our Adversaries affirm that 
Sand. d● visibili Monar Eccles. pertotum l. 7. Bell. in quinque lib. d● Rom. Pontif. Coccius Tom. 1. l. 1. Artic. 11. & seq. Baron. per omnes 12. Tomos▪ Calu. l. 4. Instit. c. ● sect. 16. subfinem.  there is as yet among them any visible Church which cannot err in faith. But Doctor Sanders, Bellarmine, Coccius, & Baronius do most evidently demonstrate that the Roman Church never erred hitherto in doctrine concerning matters of faith.  
25. And here it is to be considered that in all other Churches founded by the Apostles, yea in the patriarchs seats themselves, there have not been only heresies but also many Archbishop's heretics: but only the Roman Church among them all hath always been free & unstained with any heresy. The which Caluin doth plainly acknowledge when he writeth, that the Roman Church in the time of old heresies was not so troublesome as other Churches were, and that it kept more exactly than the rest, the doctrine once delivered unto her by the Apostles. But he badly as●r beth this to the power and strengeth of nature, or to the generous disposition of the Romans, & not to the providence and grace of God.  
26. Much better did the ancient Bishops of Rome refer it to the singular providence of God, and to the prayer of Christ of the which Christ himself speaketh 
Luc. 2●. v. 32.  when he saith. But I have prayed for thee, Peter that thy faith fail not. And indeed Bellarmine 
Bell l. 4. de Rom Pont. c. ●.  allegeth seven ancient Bishops of Rome which attribute this to the prayer of Christ.  
27. The tenth reason. The proper and chiefest office of the true Church is to bring men to their eternal salvation, so that without her help, or without her we cannot hope to be saved, as we proved before by our adversaries doctrine. 
Supr. c 2. ●uiuscōt.  We ask therefore of them whether our predecessors who lived under the Bishops of Rome these thousand years past were all damned or no? they dare not affirm they were damned: but out of the true Church of God we cannot hope for salvation: the Roman Church therefore wherein they lived and obtained their salvation, is the true Church of Christ.   

CHAP. V By the signs of the true Church it is declared, that the Roman is the true Church of Christ.  
WE have declared out of the holy Scriptures that there 
Cap. 19 huius Controu.  are four most certain signs of the true Church of Christ, all which do prove the Roman to be the same Church we speak of.  
2. First, as concerning the unity of faith and doctrine; the Church of Rome hath the same faith in all and every particular point thereof with the primitive Church, as also with that Church which hath continued now for the space of almost a thousand six hundred years, as Coccius clearly declareth out of the writings of all both ancient and late Histori●raphers, 
Coccius induobus Tom. thesaur.  and that through every article ●ow in Controversy. And we will hereafter show in every one of them the con●ent and harmony of the Roman Church with the Scriptures and ancient Church. But on the other side among our Adversaries there are many jars and dissensions in points of Faith, every one of them condemning another of heresy; as the foresaid Cocciu● manifestly showeth even by 
Coccius Tom. 1. l. 8. Art. 7. 8. 9 & 10.  our Adversaries own writings: wherefore it is most manifest, that there is perfect unity and agreement in the Roman Church concerning all matters of faith, and that our Adversaries do differ and disagree almost in every article thereof.  
3. And here it is diligently to be considered that this doth not happen unto our Adversaries by a mere chance only, or by the malice of some few of them as they say it doth, but even necessarily out of the nature and condition of their doctrine. For they teach, that there should be no Superior unto whom all should be obedient and submit themselves: no judge of controversies, whose judgement and definition in those matters all should embrace or follow; besides that every one teacheth what he listeth, and every one of them disdaineth to be reprehended or corrected by another, whereby there must needs arise many jars and contentions among them.  
4. But in the Roman Church it is far otherwise. For if there arise any question or Controversy which can be defined and determined by the word of God, presently the Church of Rome endeth this Controversy, and forbiddeth under pain of excommunication any to teach the contrary; and by this means every Controversy in matters of faith amongst Catholics is forthwith ended. But if the matter be obscure and cannot easily be gathered out of the word of God, nor be very necessary to salvation, than the Roman Church commandeth both parties that one of them do not condemn the others opinion, as we see practised concerning the Conception of the B. Virgin Mary. And in this manner all matters of Controversy are ended and taken away. 
Vide Conc. Trid. sect. 5. post Canon. 5.  The Lutherans being convinced by ●his argument do acknowledge that the ●opes Supremacy is very profitable and necessary for the Church for the preseruatiō●f this unity and good agreement in all ●inges, as a little after we will euident● 
Infr. cap. 24. §. 4. & sequent. Coccius l. ●. ●itato Art. 11. idem ●od● lib. Ar. 12. 13. 14.  demonstrate out of their own wri●ngs.  
5. Secondly, as concerning the sanctity and holiness of the Church, Coccius ●eclareth very well and briefly, that even ●rom the very first beginning till now ●●re have always been some holy and ●●dly persons in the Church of Rome. Yea that also there never wanted so●● 
Calu. conc. 10. Gall. in Epist. ad Eph. conc. 10. in cap. 11. Epist. 1. ad Cor. & con c. 9 sub. fin. in 1. ad Tim.  who did very strange and miraculous things. Moreover in the same places he proveth manifestly the great impiety and wickedness of our Adversaries, and that there were never any true miracles wrought by any of them. Yea Caluin himself doth often confess and acknowledge the dishonesty and wickedness of his followers to be very great.  
6. That it cannot most certainly be the true Church of Christ which altogether is destitute of the gift of miracles, sufficiently appeareth by those words of Christ: These signs shall follow those tha● 
Marc. vlt. c. 17. & 18.  believe, in my name they shall cast out Devils they shall speak with new tongues, serpent's shall they take away, and if they drink any deadly things, it shall not hurt them: they shall impose hands upon the sick, and they shallbe whole. And that this promise of Christ is not only to be restrained to the Apostles time we must needs confess, unless we will say that the authority to preach the Gospel, & to administer the Sacraments of Baptism (the which are contained in the same promise) did only appertain to the Apostles tyme. But that the Sa●nts of God which lived in the Roman Church have done all those miracles which Christ recounteth in the foresaid place is manifest by that which 
Cocc. art. 13. citat.  Coccius relateth of them.  
7. But here it is diligently to be considered, that the impiety or lack of all holiness in our Adversaries is not casual, or accidentary unto them, as it is with us, that i●, flowing from the malice of man, but it proceedeth out of the very doctrine of our Aduesaries. For they teach, that none can truly have their sins forgiven them, that none can have any true holiness before God, that none can have any free-will to do good works, that no work of a just man can be perfect or meritorious before God; that all things aswell the bad as the good are done by a certain necessary predestination of God, that no satisfaction for our sins is necessary, that we need not confess our sins, that good works are not necessary to salvation and life everlasting, that God's commandments are impossible, and such other paradoxes, whereof we will speak more hereafter. All which do vehemently incite and stir up men to all sin and iniquity. But on the other side, the whole doctrine of the Roman Church inflameth continually the hearts of men with the love of virtue and the exercise of good works.  
8. Thirdly, the Roman Church may truly be called Catholic, and that it is no less Catholic now, than it was in the time of the ancient holy Fathers, both we have sufficiently declared before, and Thomas Boz●u● proveth at large. For albeit 
S●prac. 10. huius Cont. §. 14. Bozius de sign●s Eccles.  the Roman faith may seem to have failed in some place of Europe, yet notwithstanding it hath marvelously increased and still daily increaseth in Asia, Africa and those wide countries of the East and West Indies. But it is certain, that our adversaries Churches are wholly destitute of this mark and sign.  
9 Finally that the Roman Church may truly be called Apostolical, it appeareth sufficiently by the continual succession of Pastors, ever since S. Peter's time to Paul the fift, who is now the supreme Pastor of the Roman Church. The which succession 
Cocc. l. 8. citat. art. 2.  is briefly related by Coccius, but our Adversaries can never show the like.  
10. And Caluin cannot deny, but that those holy Fathers Ir●naeus, Augustine, 
Calu. l. 4. instit. c. 2. Sect. ●. subfinem.  Optatus, and many others disputing with old heretics used this argument, the which is deduced from the continual succession of the Popes of Rome. But, saith he, they did so because till their time there was nothing of the doctrine delivered unto them by the Apostles, changed at Rome. Neither as yet is there any of that doctrine changed which was at Rome in S. Augustine's time, and besides the same succession 
Calu. ●. ●. cit. sect. 2.  continueth still. For we do not say, as they falsely slander us, that the succession only of persons without true doctrine is sufficient, but we urge a continual succession, aswell of persons, as of doctrine, seeing that no doctrine can consist, or remain without those persons which teach it.   

CHAP. VI That the Church of the City of Rom● is the chiefest of all the visible Churches of Christ, is clearly convinced by the holy Scriptures.  
BESIDES those arguments hitherto alleged out of the properties, offices, and signs of the true Church, whereby we have proved the Roman Church to be the true Church of Christ, there are some other reasons which may be deduced out of holy Scriptures, whereof see Bellarmine and Sanders: 
Bell. & Saunder. locis citat supr. cap. 2●. §. 27. in fi●e.  we according to our accustomed brevity will only bring two principal places for this purpose, whereby it is manifestly declared, that the Roman Church is not only the true Church, but that also, that which is now in Rome is more eminent and famous than all other Churches of Christ, as the successor of S. Peter the Prince of the Apostles is there resident, and governeth the same, as the supreme head thereof.  
2. The first place is taken out of S. 
Mat. 15. v. 18. & 19  Matthew. For he relateth the words which Christ spoke to S. Peter, which are these: And I say unto thee, that thou art Peter, and upon this Rock will I build my Church, and the gates of hell shall not prevail against it; and I will give to thee the keys of the Kingdom of heaven. And whatsoever thou shalt bind upon earth, it shallbe bound in heaven, and whatsoever thou shalt lose on earth, it shallbe loosed in heaven.  
3. First that Christ spoke to S. Peter and not to the other Apostles, appeareth evidently by the very words of the text. For 
Io. 1. v. 24. & joan 22. v. 15.  first of all Christ setteth down S. Peter's old name: Simon, saith he, thou art blessed, and then afterward he setteth down the name of his father Ba●-iona, that is to say, the son of jonas, or of john, as also the Evangelist S. john testifieth. He showeth afterward that the revelation was only made to S. Peter. My father, saith he, hath revealed unto thee: he doth not say, unto you, as he is wō● to say when he speaketh unto them all. He addeth moreover, because thou art Peter, which certainly agreeth only to S. Peter: for upon him only was this Name imposed, joan. 1. v. 42.  
4. Moreover Christ addeth, And upon this rock I will build my Church, in which words that particle (and) is a conjunction causal and not a copulative, and it signifieth because: and in this sense it is used oftentimes in holy Scripture, as our Adversaries cannot deny, as for example in that place of Genesis: Lo thou shalt die for the woman 
Gen. 20. v. 3. Psal. 59 ve● 60. v. 13. 107. Psa vel 08 v. 13. Isaiae 46. v. vlt. Luc. 1. v. 42.  that thou hast taken, and hath a husband, that is, because she hath a husband. So also David in his Psalms: Give us thy help from our tribulation, and vain is the salvation of men, that is to say, because the salvation of men is but vain. In like manner the Prophet Isay saith, Behold thou art angry, and we have sinned, that is to say, because we have sinned. In the same sense it is used in the new Testament: Blessed art thou among women, and blessed is the fruit of thy womb, that is to say, because it is blessed, as Caluin and Beza do acknowledge: all which places Caluin confesseth to be so understood after Theophilact. Also, and none gave him any thing, that is to say, because none gave him. See more examples of this in the latin edition.  
5. This therefore is the true sense of that place, As thou hast said unto me, thou 
joan. 1. v. 42.  art Christ the Son of the living God, so, I say unto thee, that I have worthily called thee Peter, because upon this rock, which thou art, I will build my Church. For to what end should Christ have said unto him, thou art Peter, seeing that all knew well enough before, that Peter was Peter, but that he would thereby declare that he was not called Peter without great cause, that is to say, because upon him, as upon a sure and strong foundation and rock, Christ intended to build his Church. Christ therefore 
joan. 1. v. 42.  would have S. Peter to remember the name which of late was given him, and afterward he assigneth the reason and 
S. Hier. in c. 16. Matt. sup. eaverba Quiatu es Petrus:  cause why he called him so, to wit, because upon him, as upon a most strong rock he would build his Church. According to the metaphor os a rock, saith S. Hierome, it was rightly said unto him: I will build my Church upon thee.  
6. For the holy Scripture is accustomed when it speaketh of a name given unto any by the interpretation of the word, to adjoin also the reason and 
Gen. 17. v. 5 Gen. 22. v. 27. Gen. 4. v. 25.  cause of the name: so said our Lord unto Abram: Neither shall thy name be called any more Abram, but thou shalt be called Abraham, and then he presently giveth a reason taken from the etymology of the word, because a Father of many Nations I have made thee. So also he did when jacob was called Israel. See more of this in the Latin edition, pag. 280.  
7. Lastly not without great reason Christ gave unto S. Peter this new name, but no other cause is assigned in the holy Scripture but this, Because upon this rock I will build my Church. This therefore and no other was the cause of giving him this new name. Hereupon saith S. Hilary very well. O happy foundation of Christ's Church, saith he, in the imposition of a new name! and o 
In c. 16. Matt.  worthy rock of that building, the which should dissolve and break the infernal Laws, the gates of hell, and all the strong bars of death! So S. Hilary.  
8. Moreover Christ said to S. Peter, I will give the keys of the Kingdom of heaven unto thee, he doth not say, unto you. In like manner he said in the singular number, 
Mat. 16. v. 19  whatsoever thou hast bound upon earth etc. that thou shalt lose etc. He spoke therefore to S. 
Mat. 18. v. 18.  Peter only, and not to many.  
9 And albeit he promised this last authority of binding or losing men from their sins to the other Apostles also, yet first of all in this place he promised this to S. Peter alone, and then afterwards to the rest, to the end we might thereby know, that he made S. Peter the head of all the rest, and that all their power and authority was subordinate to that of his. For at this day all Catholic Bishops have authority to bind & lose, but subordinate to the Pope's authority.  
10. All which things that holy martyr S. Cyprian declareth very well in 
Cypr. de unit. Ecc. circa principium. Mat. 16. v. 18. & 19  these words, whereby it may easily be understood what was the opinion and judgement of the primitive Church concerning this matter. God speaks unto S. Peter, saith S. Cyprian, I say unto thee, because thou art Peter, and upon this rock I will build my Church etc. And again after his resurrection 
joan. 20. v. 20. 21. 22. & 23.  he said, feed my sheep: upon him alone he buildeth his Church, and he committeth unto him to feed his sheep; and albeit he gave the like authority to all the other Apostles, saying: As my Father sent me, so etc. whose sins ye forgive etc. yet to the end he might show and declare an unity, he ordained but one chair, & he confirmed by his authority the beginning of that unity proceeding from one. The same indeed, or equal in all other things were the other Apostles with S. Peter, endued with the same power and authority (to wit, before those words of Christ to S. Peter, feed my sheep) but the beginning proceeded from unity. The primacy was given to S. Peter, to the end that one Church of Christ, and one chair might be made manifest and known. Hitherto S. Cyprian.  
11. But now that these promises of Christ did not only belong to the person of S. Peter, but also to all those who were to succeed him in the same office till the end of the world, we do thus clearly prove, and demonstrate. First because S. Peter is here made the foundation of the Church, and the rock whereupon it is builded: but the Church of Christ always remaineth, therefore the foundation thereof must always remain, seeing that nothing can continue, and be without it foundation.  
12. Moreover those keys which were given to S. Peter do remain always in the Church, as all our Adversaries confess: Ergo, he also remaineth to whom these keys were given. For that authority, or those keys were not given for S. Peter alone, but for the Church which is always extant. It therefore always retaineth those keys, and that authority of binding or losing men from their sins in S. Peter, and his successors, till the end of the world.  
13. And this is that which S. Leo 
S. Leo Serm▪ ●. inamniu. assump. suae ad Pontif.  saith when he writeth, that S. Peter even to this day governeth the Church of God, that is to say, by his successors insomuch that his dignity never faileth even in an unworthy successor. But hitherto there was never any successor of S. Peter acknowledged in the Church of Christ, besides the Bishop of Rome. He therefore is the only successor of S. Peter and the supreme Bishop of the Church. And the Roman is not only the true Church of Christ, but also perferred before all others even by Christ himself.  
14. The second place is, Feed my lambs, 
joan. 21. v. 15. 16. & 17. Euseb. Emissen. Serm in natiu. S. joan. evang.  feed my sheep. In which words God commended to S. Peter not only his lambs, which signifieth the common sort of people, but also his sheep, to wit, the Pastors and Fathers of his Church. First saith Eusebius Emissenus, he committed to S. Peter his lambs▪ and then his sheep▪ because he made him not only a Pastor, but the Pastor of Pastors. Peter therefore feedeth the lambs, and also the sheep. He feedeth children and their mothers, he ruleth 
Bern. de consider. ad Eugen. l. ●. c. 8. S. Leo Serm. 3. de assump. sua ad Pontif. joan. 21. v. 15.  the people and their Prelates▪ He is therefore the Pastor of all, because besides lambs and sheep there is nothing in the Church. Hitherto Eusebius. And S. Bernard: My sheep, saith Christ: Unto whom is it not ●layne and manifest that he did not assign some but all nothing is excepted where there is no distinction made. Thus S. Bernard. And S. Leo: Peter doth properly govern all, whom principally Christ also governeth.  
15. Furthermore it is manifest that these words were spoken to S. Peter and not to the other Apostles, seeing that Christ asked him thrice: Dost thou love me? And moreover he added, more than these, that he might make a manifest distinction betwixt S. Peter, and the other Apostles.  
16. Finally it is most certain, that this promise of Christ doth not only appertain to the person of S. Peter, but also to his successors which are to remain in the Church till the end of the world. 
Ephes. 4. v 11. Calu. & Beza ib. Confess. Rupell. Art. 25.  For both the Apostle doth plainly testify and our Adversaries do also confess that the office of a Pastor is ordinary, and shall always continue, and be in the Church of God.  
17. And the chiefest reason thereof is, because we stand in no less need now of a supreme Pastor, than they which were in the primitive Church, while● yet the Apostles were alive, yea we have much more need thereof: beside that there are still and always shallbe some sheep of Christ, therefore there shall also still continue their chief Pastors. The Rom●n Church therefore is not only the true Church of Christ, but also that wherein S. Peter's successor, and the supreme Pastor of the whole Church of Christ remaineth.  
18. But these two places are so manifest, that they cannot be confuted or wrested to any other sense, unless we till reduce all words to a metaphorical signification, or other figurative speeches, the which is a common trick of our Adversaries when they are urged with plain words of the holy scripture. But against all these falsifications of our Adversaries we must always observe that rule of the 
S. Aug. tom. 3. de doctrine. Christi. l. 3. cap. 1●.  Catholic Church taken out of S. Augustine: to wit, that we must never departed from the proper signification of the words of holy Scripture, unless we be forced by the authority of some more evident point of faith, whereunto the proper signification of the words do manifestly repugn. For otherwise if we might, as often as we would, refuse and l●aue the proper signification of the words, there will be nothing less certain in all the holy Scripture.  
19 Moreover it will be an easy matter for every one to fly to metaphors and improper significations when he is pressed with the plain words of holy Scripture: but there is nothing here that should force us to departed from the true and proper sense of the words. None therefore but desperate and careless of their own salvation will give credit and believe these foolish toys and dreams of our Adversaries, invented only by them in hatred and contempt of the Bishop of Rome.  
20. Yea he will rather embrace and follow the uniform consent and understanding of the ancient Fathers and of all the whole Church. For the holy Fathers in many places do affirm that these 
Bellar. l. 1. de Rom. Pont. c. 10 & 14. Coccius To. 1. l. 7. Art. 4.  two places of the holy Scripture are to be understood literally of Saint Peter; the which Bellarmine and Coccius have diligently gathered together, as many other Catholic Authors have done before them. But because this matter is so clear and manifest that even our Adversaries cannot deny it, as we will plainly show in the next Chapter, we will not now spend any more time in alleging of Authors.  
21. But our Adversaries do here cry out, and object against us, that the holy Fathers do sometimes affirm, that the Church was built upon the faith of S. Peter, and sometimes upon his confession. As though (forsooth) there were any among us so foolish as to think that the Church was built upon S. Peter's back or shoulders, or upon S. Peter as he was an Infidel, or dumb, and not rather upon S. Peter as endued and replenished with the gift of faith, confessing and professing openly the mysteries thereof. Wherefore it is all one, whether we say, that the Church is built upon S. Peter, or upon his faith and confession, for we do not separate S. Peter from his faith, or from the public profession thereof, but we only affirm that the Church of Christ was built upon the faith and confession of S. Peter alone, and of no other.  
22. And hence it is, that the same holy Fathers who in some places affirm that the Church was built upon the faith and confession of S. Peter, do else where 
S. Epiph. contra Haeres. 50. quae est Catharorun. Chrysonst. Hom. 55. in. Mat. S. Aug. Tom 1. l. retractat. cap. 21.  plainly testify that it was built upon S. Peter himself. Yea even in the same place they sometimes say, that it was built upon the faith or confession of S. Peter, and sometimes upon S. Peter himself, as appeareth by S. Epiphanius, and S. Chrysostome.  
23. We know also very well that S. Augustine in some places understood by this word (Rock) Christ himself, but he doth not reject the common exposition of other holy Fathers: yea he confirmeth the same by the authority of S. Ambrose, and he testifieth himself that he held that opinion in other places. For they are not to be reprehended but rather to be greatly commended, who attribute many literal senses to the same words of the holy Scripture, so that they do not reject and condemn the common and approved sense of the whole Church, as we have already declared out of S. Augustine. 
Contro. 1. c. 15. §. 7. & seq.   
24. Truly even our Adversaries themselves confess, that the foresaid exposition of S. Augustine is both forced & harsh in itself. For seeing that neither in the words of Christ which go before, nor in the confession itself of S. Peter, there is any mention made of a rock, the particle (this) cannot demonstrate that which is not in 
Calu. ad haec verba S. Mat. in sua harmonia. Beza inc▪ 16. Mat. ad v. 18.  the whole sentence, but violently. Wherefore our Adversaries leaving this exposition of S. Augustine, they understand by the rock, either the faith of S. Peter, as Caluin doth, or with Beza his confession. And they both confess, that the word Cepha in the Syriac tongue is the same in both places, when Christ saith, Thou art Peter, and upon this rock, and the Greek word also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do only differ in their terminations, and not in substance.  
25. But albeit Caluin commendeth 
Calun. loco citato.  that derivation of the word Peter which S. Augustine setteth down, to wit, that Petrus is named of Petr●, as Christianus of Christo: yet 
Beza loco citato.  Beza writeth more truly, that Christ speaking in the Syriake tongue used no derivation of names, but said Cepha in both places. Our Adversaries therefore do not well to object S. Augustine's exposition against us, the which they themselves acknowledge not to be the literal sense of the words.   

CHAP. VII. That the Church of Rome is the chiefest and head of all other, is proved out of the ancient Fathers, and even by the confession of our Adversaries themselves.  
THE ancient holy Fathers do not only with uniform consent affirm the Roman to be the true Church of Christ, but also that it is the chiefest & most principal Church of all: in so much that they affirm it to be the head of the whole visible Church of Christ: and many other things they do write in the praise and commendation of the Roman Church, and of the Pope the supreme Pastor thereof, as may evidently be seen in Catholic writers 
Bell. l. 2. de Rom. pont. c. 13. & seq. Co●c. Tun. 1 l. 7. art. 5. 6. & 7.  which are related by Bellarmine and Coccius. We for brevity sake will only allege two of the holy Fathers, by whom it may easily be gathered what was the judgement and opinion of the rest concerning this matter.  
2. The first is that most ancient holy S. Irenaeus who lived even in the Apostles 
S. Iren. l. ●. adverse. haeres. cap. 3.  tyme. Because, saith he, it would be too long to recount in this volume the succession of all Churches, we proposing the tradition and ●ayth of the greatest, most ancient and best known Church, founded by the two glorious Apostles Peter and Paul, which by preaching and succession of Bishops hath descended even from the Apostles to us, do confound all those who by any means gather any thing contrary to that they should, either by their own foolish fancies or by vain glory, or by the great blindness of their understanding, or following any bad opinion. For all other Churches, that is to say, all faithful true believers threughout the whole world, must needs come unto this Church by reason of the most potent principality thereof. Hitherto are the words of S. Irenaeus. And afterward he recounteth the succession of all the Popes of Rome till 
S. Aug. Tom. 9 ● tract. 56. in evang. S. joan.  his tyme.  
3. The other is S. Augustine, whom our Adversaries also esteem very much. Who knoweth not, saith he that blessed S. Peter was the chief and head of all the Apostles? Thus 
S. August. Tom. 2. Epist. 162. ad Episc. Donatistarum.  S. Augustine of S. Peter. But speaking of the Church of Rome, he saith: In the Roman Church hath always flourished the chief power and authority of the Apostolical chair. If we believe S. Augustine, nothing is more clear and manifest.  
4. But it is not necessary to cite any more places of the holy Fathers. For even our Adversaries confess that this was the common opinion of all the ancient Fathers 
Bucerus in praeparator. ad Concil.  concerning this matter. Thus writeth Martin Bucer sometimes calvin's master and chief Patron, not only in his own name, but also of all the Lutherans: We confess plainly with all ●ur hearts, saith he, that among the ancient Fathers of the Church, the Church of Rome hath always obtained the chiefest authority and supremacy above all others, because it hath the chair of S. Peter, and whose Bishops have always been accounted the successors of S. Peter. Thus Bucer.  
5. And Caluin albeit he inveigheth bitterly against the Church of Rome, yet constrained to speak truth, writeth in 
Calu. l. 4. Inst it. c. ● sect. 16.  this manner: I will first say this aforehand, that I deny not but that the old writers do every where give great honour to the Church of Rome, and do speak reverently of it. And a little after he saith thus. For that same opinion which I wots not how was grown in force, that it was founded 
Calu. l. 4. Instit. c. 7. sect. 11. Verba istornm actor. cicantur ab ab ipsis Luth. in l. colloq. Al●ing. Extant etiam apud Sand. l. 1. de ●ustif. cap. 1. De Smalcald. articul. & Philippi subscript. habetur ibid. à facult. Wittemb. edito contra G●so. Peucerun an 1597. in princ c. 6. fol. 60. p. 1.  and ordained by the ministry of Peter, much availed to procure favour and estimation unto it. Therefore in the west parts it was for honour's sake called the Sea Apostolic. And in another place. I grant, saith he▪ that there remain also true Epistles of the old Bishops, wherein they set forth the honour of their sea with glorious titles, of which sort are some Epistles of Leo.  
6. But the Lutherans in their Synodical acts do acknowledge that even in the time of the first Council of Nice, & in the days of S. Cyprian, S. Hierome, and S. Augustine the Pope of Rome had the chief supremacy, the which say they, we willingly admit and embrace to increase the good agreement in faith piety and Ecclesiastical policy, for they very well perceived that this supremacy of the Pope of Rome did avail much to keep unity and concord in doctrine and Ecclesiastical policy.  
7. And hence it is, that the said Lutherans in their articles agreed upon at Smalcalde, the which they made in the year 1537. to be exhibited to the general Council which was reported to be holden at Mantua, among other articles they approved this of the Pope's authority, and unto these Philip Melancthon also subscribed. Who also afterward in the year 1548. far more evidently approved the Pope's authority, witing thus in his Epistle to the Lord 
Habentur ista eode c. 6. fol. 7. pag. 1.  Ambassador Theophilus. Besides these, saith he, we reverently honour and worship the authority of the Roman Bishop, and all Ecclesiastical policy, so that the Bishop of Rome do not reject us. Thus Philip in that place.  
8. But what was the most true opinion of Melancthon concerning this matter appeareth more evidently by a certain epistle he wrote in the year 1535. of the 
Extat integra ista Epist. Philip. i● cent. Epist. Theol. ad Io. S●hunehelium ministrum Bipontinun est quam ista Epist. inter caeteras ordine 74. juxta ed● Bipont. Anno 1597.  Ecclesiastical jars, and the agreement which was made concerning the articles in controversy, wherein he allegeth some reasons for the Pope's Supremacy. These are philip words speaking of some of his who did hinder & resist the agreement which was to be made with Catholics. Some of them, saith he, do think that nothing else is demanded, but that having shaken of the Pope's Monarchy, and rejecting all the old Ecclesiastical ordinances, a certain Barbarous liberty should be established. And a little after. Ours do grant that the Ecclesiastical policy is a thing very lawful in it sel●l, that is to say, even as there are some Bishops who have charge, or rule divers Churches: so also the Pope of Rome exceedeth all other bishops in authority. This Canonical policy, as I think, no wise man either can or should reject, if he desire to keep himself within his own limits. And again. As concerning the riches and revenues they are the liber all and magnificent gystes of Kings and Princes. Wherefore as concerning this ar●●cle of the Pope's supremacy, and the authority of other bishops, there is no Controversy among us. Fo● both the Pope of Rome may easily retain his authority and the other Bishops may also keep theirs. And there must needs be some governors in the Church of God; who may ordain those which are called to Ecclesiastical offices, and may exercise the authority of the said Church in all judicial and diffi●ulte matters, as also may examine the doctrine of the Priests thereof. And that if there were no such Bishops, yet there should be such ordained for that purpose. And a little after. That Monarchy of the Pope is very good in my judgement and necessary, to the end that the uniform good agreement in doctrnie may be kept in many Nations. Wherefore perfect good agreement in this one article concerning the Pope's supremacy may easily be established, if they could once agree about other articles. Hitherto Philip.  
9 Much like unto these wrote Martin Bucer by the consent of Capito, Hedio, and Niger his confederates of the Church of 
Bezain vita Ca u. Anno. 1568. s●●b finem.  Argentine, who were as Beza saith, great favourits of Calum. For in the same Century of Epistles there is one extant with this title: Martin Bucer doth testify his agreement in all things with Philip Melancthon, both in his own name, and of the whole Church of Argentine. And this Epistle of 
Centur. Epist. Schuneb. Epist. 75.  Bucer is next unto the foresaid Epistle of Philip Melancthon.  
10. Moreover in this very Epistle when Bucer treateth of this Ecclesiastical Monarchy (the which he calleth Policy) he writeth thus. But we desire nothing less than that the Kingdom of Christ should want her policy or authority to command. No where should things be done in better and more certain order, no where should the obedience be greater, the subjection more perfect, the reverent respect of authority more religiously observed. But now the outward power whatsoever it be, is of God, and he resisteth God's ordination, who is not obedient unto this. Finally towards the end of the same Epistle, thus he concludeth. We will therefore in no sort hinder the small and perfect agreement of Churches. The Pope of Rome and all the other Bishops may lawfully keep their authority, yea and their dominations also; let them use their authority only to the edification, and not to the destruction of the Church: seeing that there is no authority at all the  we do not account holy, and we teach the same unto them. We seek for nothing so diligently as for the discipline of the Church. Hitherto Bucer with his companions, who did evidently foresee, that neither any good agreement in doctrine▪ nor Ecclesiastical discipline can continue any long time without one supreme head and Monarch of the visible Church.  
11. Finally now also, as many of our Adversaries as have any experience in matters of Policy, and are well affected towards the monarchy of Kings and Princes do willingly acknowledge that there must needs be one supreme Bishop in the Church of God, and that this is to be ●ustly granted to the Pope of Rome, if we could once agree among ourselves about other matters in Controversy. For they see very well, that all those arguments whereby the monarchy of secular Kings and Princes is established do prove in the same manner also the Ecclesiastical Monarchy. And on the other side all those arguments which do impugue the Ecclesiastical Monarcy do no less overthrow the temporal Monarchy of all Christian Kings and Princes.   

CHAP. VIII. Wherein the arguments of our Adversaries against the Church of Rome are confuted.  
THese are the chiefest arguments which our Adversaries do object against us ou● of holy Scripture. The first▪ Christ is the head of the Church, the rock & foundation, besides 
Cor. 11. v. 3.  which no man can lay any other. I answer, that of one and the same thing there may be many heads, so that one be subject to another. For the head of the woman is the man, the head of every man is Christ, and the head of Christ is God, as the Apostle testifieth. And so the woman hath three heads, her Husband, Christ, and God; but each one of them is subject unto another. So S. Peter or the Pope of Rome is the head of the Church, but under Christ, and subject unto him. Because Christ is the head 
Ephes. 1. v. 22.  of S. Peter, and of the Bishop of Rome Moreou●r Christ is the head of the whole Church, aswell present as to come, aswell of the old Testament, as of oath new. But S. Peter or his successor is only head of the Church in this world, and of the new Testament only. Hereupon said 
Matt. 16. v. 18.  Christ, upon this rock I will build my Church, that is to say, the Church of the new Testament which was then to be built.  
2. Yea even by the nature of a head we way gather very well that besides Christ, who is the head of all Churches aswell visible as invisible, as the Apostle saith, there is also another visible head of 
Ephes. 1. v. 22.  the visible Church, for otherwise it were a monster, because it should be a visible body without a visible head. It is necessary therefore, that besides an invisible head which is Christ, there be also a visible head in the visible Church, to wit, S. Peter's successor.  
3. Furthermore the actions which Christ exerciseth in his Church are of two kinds, some are invisible as our vocation, justification & sanctification etc. and these Christ exerciseth and doth by himself. Some other actions are visible, as to preach, administer Sacraments, and to govern visibly the Church etc. These Christ doth not exercise by himself alone, but also by visible men which represent his person. Wherefore even as Christ should not be said, truly to baptise any unless there were s●me visible man who in the person of Christ should visibly baptise: neither can he be said truly to govern visibly every particular Church, unless in each of them some particular person do visibly govern in Christ's steed: so also neither should Christ be said truly to govern visibly the whole Church, unless there were some one who in his person might visibly govern the whole Church. But this person can be no other but the Bishop of Rome.  
4. And that which hath been said 
1. Cor. 3. v. ●1.  before of the h●ad, is also to be understood of the rock and foundation. For Christ is indeed the chiefest foundation of all true believers: but the secondary 
Ephes. 2. ●. 20.  and subordinate foundation unto Christ is also the doctrine of the Apostles and Prophets, as the Apostle expressly saith to the Ephesians: and Caluin also acknowledgeth it to be most true. But if the doctrine 
Calu. ibid. & l. 1. Inst cap. 7. sect. 2.  of all the Apostles be also the foundation of the Church, why should not also S. Peter's doctrine be the same. For when we say that S. Peter is the foundation of the Church, by S. Peter we do understand not his person only but also his doctrine preached in the Church of Rome.  
5. Moreover seeing that S. john in his Apocalyps saith, that the City of God hath 
Apocal. 21. v. 14  twelve foundations, and in them twelve names of the twelve Apostles of the lamb: What marvel is it, if S. Peter the first of the Apostles be called a rock, or foundation of the City of God.  
6. And here it is to be considered, that when the Apostle saith, that there is no other foundation besides Christ, this word (besides) hath the same signification 
1. Cor. v. 11.  that contrary or against hath, as appeareth by many other places of holy Scripture. For otherwise all the Apostles are called the foundations of the Church, as we have said before: but they are not contrary or against Christ, but under 
Supra cap. 35. §. 2. Cotr. 1.  Christ, and subject unto him.  
7. Finally if we examine more exactly the true sense of those words of S. Paul to the Corinthians, it will appear manifestly, 
1. Contr. 3. v. 11.  that our Adversaries wrest the said words of the Apostle to a contrary sense and meaning. For the Apostle doth not speak of the foundation of the whole building of the Church of Christ whereof 
●. Cor. 3. v. 11.  only is our present Controversy: but of the foundation of particular & private actions of every true believer. For S. Paul manifestly writeth, that he laid that foundotion whereof he speaketh, & that every one buildeth his own proper work upon this foundation. But there is a great difference among these foundations: because here Christ himself is the who made & ordained S. Peter to be a foundation. I say 
Matt. 16. v. 18.  unto thee, saith Christ to S. Peter, that thou art Cephas: there S. Paul is he who together ●aid that foundation whereof he speaketh: as a wise work master, saith he, have I laid the 
1 Cor. 3. v. ●0.  foundation. Hear Christ himself is ●e who buildeth, Upon this rock, saith our Lord, I will build. There every private man is he who buildeth, but let every one look, saith the Apostle, how he buildeth thereon; here 
Matt. 16. v. 18.  the Church is that which is built thereon, I will build, saith our Lord my Church. There the work of every private man is that which is built thereon. If any man's work abide, saith the Apostle, that which he built 
1. Cor. 3. v. 14.  thereupon shall receive reward▪ S. Paul therefore speaketh of the foundation of good works which belong unto justice and life everlasting, whereof as we have said, Christ is the 
●● ●huius cap.  only foundation. We treat here of the founddation of the outward and visible government of the Church and doctrine of sound faith. Now S. Peter & his successors were such a foundation. Wherefore that which our Adversaries allege out of S. Paul, doth nothing concern this our present disputation.  
8. The second argument. S. Peter denied 
joan. 18. v. 25.  Christ thrice, therefore be could not be the rock against whom the gates of hell should never prevail. I answer that when S. Peter denied Christ, he was not as then the foundation of the Church. For promise was made unto him only Matth. 16. I will build etc. I will give thee etc. speaking always in the future tense: but afterward joan. 21. the authority was 
joan. 21. v. 15.  actually given which was before promised unto him, and that after that denial of S. Peter, as also after the resurrection of Christ, feed my lambs, saith Christ, feed my sheep.  
9 The third argument. After that the foresaid authority was given joan. 21. S. Peter was reprehended by S. Paul Gal. 2. I answer that, as witnesseth Tertullian the 
Tertull. l. 5. centra. Ma●ci. c. 3. Tertull. de praesc. adversus Haeret. c. 23. infine.  Marcionists objected this very same place against Catholics, unto whom Tertullian answereth in these words. Indeed saith he▪ it was a vice or fault of his conversation, and not of his preaching. And he answered very well; for S. Peter might peradventure them have sunned, but he could not err in faith, because he knew very well that the Mosaical Law was not necessary to salvation for the Gentills, neither did he ever teach the same to be necessary. Yea when there arose any controversy about this matter, he manifestly taught that the Gentills were not obliged by it, as may be seen in the Acts of the Apostles. Wherefore if S. Peter offended in any thing, it was a sin of his 
Act. 15. v. 10. & 11 ●ell. l. 1. de Rom. Pont. c. vlt. infine▪ Baron. Tom. 1. an. 5▪. & 52. ● seq. 1 Cor. 1 v. 13. 1. Cor. 1. v. 13.  conversation and not of his preaching & doctrine, whereof we now only dispute, albeit there are many who think that S. Peter did not offend at all in any respect: of whom see Bellarmine, and Baronius.  
10. The fourth argument. S. Paul reprehended those that said they belonged to S. Peter. I answer that those men divided Christ from S. Peter and S. Paul, and they opposed them against Christ as eqalls unto him, making them as it were so many Christ's: The which S. Paul declareth in these words, Is Christ divided? Moreover they attributed to S. Peter and S. Paul the internal and invisible gifts of 
1. Cor. 1. v. 13  the holy Ghost, and the effect of the Sacrament, yea and our redemption also, no otherwise then they did unto Christ. Hence are those words of S. Paul in the same place, why? was Paul crucified for you? or were you baptised in the name of Paul?  
11. But we teach that the Pope of Rome is inferior, and not equal unto Christ: whereupon he is also called the Vicar of Christ, as subject unto him, and not divided from him. Moreover we teach that the Pope doth not give the inward and spiritual gifts of Faith, Hope, and Charity, but he is only the Vicar of Christ in the doctrine of faith and exterior government of the Church.  
12. The first argument. The Apostle to the Corinthians, and Ephesians doth recount divers offices of the Church▪ and 
1. Cor. 1. v. 18. E●bes. 4. v. 11.  yet he saith nothing of S Peter. I answer first, that it is not necessary that the Apostle make any mention of S. Peter in every place, for it is sufficient that in some one place or other he hath evidently declared that S. Peter was a chief member of the Ch●rch the which he did when he said, that he came to Jerusalem to see S. Peter, and tarried with him fifteen 
Gal. 1 v. 18.  days.  
13. Furthermore in these very places he manifestly maketh mention of S. Peter. For every where he putteth the Apostles in the first place, and all Christians knew well enough, that S. Peter was chief of all the apostles▪ according to that of S. Matthew, the first Simon, who was called Peter. Here upon saith S. Augustin▪ who knoweth▪ not that S. Peter was the chief of the Apostles?  
14. Finally the Apostle himself doth not indeed speak in these places of the ordinary Ecclesiastical Hierarchy, but of those extraordinary gifts which were given to the members of the primitive Church. For he recounteth there also the Evangelists, Prophets, the grace of doing cures or helps, kinds of tongues etc. which are certainly extraordinary gifts, as S. Chr●sostome, Theophilactus, Oecumenius, and others expounding these words of the Apostle, have well noted.  
15. The sixth argument. Many of the Bishops of Rome were wicked bad men, and given to many kinds of sins, as all, even Catholic writers do testify. As therefore they have grievously erred in manners, so they might also err in faith and doctrine. I answer, that this was 
S. Aug. Tom. 2. Epist. 165. ad Gener. & Tun. 7. contr literas Petil. Donatist. ●ib 2. c. 5. 6. & 51.  in times past the argument of the Donatists against Catholics, whereunto S. Augustine hath often answered. For there is a great difference betwixt their conversation and doctrine, because an error committed in our manner of conversation only hurteth him which erreth, but an error in doctrine is also hurtful to many others▪ yea even to the whole Church of God. Hence proceeded proceeded that admonition of Christ: all things therefore, whatsoever they shall say to you, observe ye, and do ye: but according to their works do ye not. Caluin also refuteth this argument of our Adversaries more at length as the foolish invention or dream of the anabaptists: for he knew very well that among his Ministers there were many most wicked ungodly men. Wherefore it is very strange, that his followers will repeat and inculcate this argument so often.  
16. Our Adversaries have many other arguments besides these which need no confutation: for they are not taken out or the word of God, but all do rely and are grounded upon lies and mere fables forged by ancient Heretics, or Schismatics, or at the least by such as were no fauourits nor well-willers to the 
Saunder. l. 7. citat. Baron in omnibus 12. ●ō 2. Tim. 4. v. 4.  Church of Rome, the which Doctor Sanders and Cardinal Baronius prosecute particularly throughput all ages. Wherefore that saying of the Apostle doth very well agree to our Adversaries. And from the truth certes they will averse their hearing, and to sables they willbe converted.  
17. We will here allege one most certain example of those Slanders the 
Calu l. 4. Inst. c. 7. sect. 18.  which our Adversaries cast against the Church of Rome. And that we may also omit that Caluin in few words hath no less than five manifest lies of one only Bishop of Rome, john 22. as Bellarmine clearly proveth; the same Caluin truly hath forged three most famous and markable lies against the whole Church of 
Bellarm. l. 4. de Ron. Pont. cap. 14. come agit de loan. Papa. Calu. lib. 4. inst. c. 7. sect 27. S. Aug. Tom. 7. deunitate Eccles. c. 2. & 3.  Rome: for he saith, that these are the three principle articles of that Divinity which is taught by the Bishops and Cardinals of Rome. First, that there is no God. The second, that all things which are written & taught concerning Christ, are lies and sables. The third, that there is no lice after this.  
18. But that one answer which S. Augustine gave the Donatists slandering wrongfully Catholics in times past, may suffice to confute all these reproachful and injurious lies of our present Adversaries. Let us not hear, saith he, what this or that man saith; but what our Lord saith: let us not h●ere, this say I, thus sayest thou, but thus saith our Lord, and what the holy Scriptures say unto us concerning the Church.  
19 Moreover that which in general 
S. Aug. Tom. 7. de unitate Eccles. c. 12.  the same holy Father in another place saith against the lies of the Donatists, may now very well be applied in this manner to the Roman Church. I know, saith he, what is written in the holy and Canonical Scriptures concerning the Church of Rome and the faith thereof, I know not what you say of her Apostasy or falling from her saith. Truly as we do read in books, the which you also do honour & reverence, of the Roman Church and faith thereof, so also read you unto us out of books the which we also do honour and reverence, how she forsook and lost her faith. Doth it please you, that we should believe every slanderous reproach of men upon what occasion soever it was uttered and objected against the Roman Church: the which the holy Ghost hath both delivered & commended unto us by his holy Scriptures: this indeed is pleasing to you, but whom also it should more justly please, you see well enough; but you being overcome by obstinacy will not yield to the truth. And a little after. Lo here the Roman Church, 
Rom. 1. v. 7. Rom. 1. v. 8.  with whom I communicate: where I read thee her name, there find thou me her saultes if thou canst, but if thou criest, and rehearsest them from some other place, we following the voice of our Pastor evidently declareth unto us by the mouth of the Apostle S. Paul, do not admit believe, or hear 
joan. 10. v. 17.  your words. My sheep, saith our heavenly Pastor, hear my voice and follow me. His testimony of the Roman Church is not obscure, but very clear and manifest Whosoever will not go astray or wander 
Rom 1. v. 7. & 8.  from his flock, let him hear him, let him follow him. Hitherto S. Augustine.  
20. Finally it is here diligently to be noted, that our Adversaries never durst be so bold as to affirm so strange and absurd things of the Church of Rome, so ancient in itself, and so commended by all the ancient holy Fathers, yea and by the Apostle S. Paul himself, but that they 
Rom. 1. v. 7. & 8.  falsely persuade themselves that she hath lost and forsaken the true doctrine of Christ. Hereupon they say that Rome is Babylon, and they are not ashamed to affirm the Pope to be Antichrist. But if it were once proved manifestly, that the Roman Church teacheth nothing which is not very agreeable to the word of God, all our adversaries weapons against the Church of Rome will easily be blunted and overthrown, and also they willbe forced to confess with Caluin, that the 
Calu. l. 4. Inst. cap. 1. sect. 100LS infine.  breach from this Church, is the denial of God and Christ, or that there cannot be imagined any fault more heinous. But this God willing shallbe more evidently hereafter declared in every Controversy.   

CHAP. IX. Of the Adoration of the Pope of Rome, & of the kissing of his feet.  
AMongst other Crimes wherewith the Roman Church is charged by our Adversaries, one at which many take offence, is the adoration of the Pope, and the kissing of his feet. We will therefore in this Chapter say some what in justification thereof, for if it shall appear that nothing is done therein which is not warranted by the written word, it will appear how little reason they have to term that impious Idolatry, which is nothing else indeed but Religious piety.  
2. Howbeit we are first to forewarn the Reader, to the end he be not deceived by the name of Adoration, that Adoration in the holy Scripture hath two significations: in 
1. Paral. vlt. v. 28. Gen. 2. v. 7. G●n. 27. v. 28. Gen. 49. v. ●.  the one it appertaineth to God alone, in the other it may without any sin at all, yea with great merit be given to men. And of adoration in both senses, are verified those words of the Scripture; they adored first God, and then the King. Many other places of Scripture there are which approve this adoration of men, of which only we now treat. For this adoration only is exhibited to the Pope, & not that other which belongeth only to God: and it is exhibited unto him as the Vicar of Christ, whereas the other cannot be exhibited but to the true God himself. Now there are four testimonies of holy Scripture which evidently prove, that the adoration of the Pope, is not only lawful, but also dutiful.  
3. The first testimony is, that which the Phophet I say recordeth in these words: 
Isaiae 45. v. 14.  Thus saith our Lord, the labour of Egypt & the merchandise of Ethiopia, & the eminent men of the Sabeans shall come unto thee, and they shallbe thine, they shall follow thee, they shall go with their hands manacled, or bound in chains, and they shall adore thee, and make supplication unto thee. It is manistest that the Prophet in this place speaketh not to Christ, but to the Church: for all the verbs and pronouns in the Hebrew text are of the feminine gender, and not of the masculine: beside, it appeareth evidently by all that goeth before these words, and all that followeth, that this promise was made to the Church of Christ. The Prophet therefore saith, that the labour & negotiation (that is the riches gotten together by labour and negotiation) of Egypt, and Ethiopia, and the eminent persons of the Sabeans) by whom are understood the Princes of the Gentiles) shall pass over to the Church, and they sh●lbe the Churches, and they shall walk after the Church in manacles (by which are signified Ecclesiastical laws) and that they shall adore the Church, and make supplication to her.  
4. And it is to be observed, that the Hebrew word in the last conjugation, as it is used here, and in a manner every where else, signifieth to prostrate one's self before another, not howsoever, but by way of adoration, as all that are skilful in the Hebrew tongue know, in so much as the adoration done only to God is often expressed by this word. This therefore is the true sense and meaning of this place, they shall prostrate themselves before thee, thereby to exibite adoration unto thee. We have therefore out of the Scripture that the Church, and consequently 
Calu. eomment. in Isa. 45. v. 14. edit. ann. 1559. Gen. apuds joan. ●rispinum.  the Ministerial head thereof, not only may, but must be adored, unless we will make God to falsify his promise. But the crafty dealing of Caluin here is to be detected, who to abuse the Reader leaveth out in his latin translation twice the pronoun Te, that this adoration may not seem to be referred to the Church, but either to God, or to Christ; for he translateth not, adorabunt-te, & obsecrabunt: ie: but thus, Adorabunt atque obsecrabunt: whereas in the Hebrew, the particle (te) is twice put in the terminine gender, so as this adoration and obsecration must needs be referred to the Church, and therefore those of Genena durst not omit the same, neither in their French Bibles, not in their corrupt translation: which they call Vatublus, no nor Culuin himself in the former edition 
Calu. in epist. ad Reg. Angl. ante comment. in Isaiam edit. illi●● anni 1559.  of his Commentaries upon Isaias, which was set forth in French in the year 1552. but in his latter latin edition in the year 1559. (which he will needs have accounted a new work) being now become more wary, he twice omitteth that particle, and that not unadvisedly, but of se● purpose, as is manifest by his former edition.  
5. The second testimony is also in the same Prophet ●sai●, in which much more clearly is declared the exceeding great honour which the Kings and Princes of the earth shall do unto the Church: for thus God speaketh to the Church of 
Isa. 49. v. 23.  Christ. Kings shallbe thy nursing Fathers, and Queens shallbe thy nursed▪ thy shall adore thee with their faces bowed down to the earth, and li●ke up the dust of thy feet: Where not only is expressed that humble adoration, by which one prostrateth himself before another bowing down his face even to the earth, but there is further added a new metaphor of embracing, and kissing of feet, put in practice by Christian Emperors, Kings, and Princes, thereby to honour the vicar of Christ, and in him the Church, or rather Christ himself: for whosoever with greediness and fervour, hasten to the embracing and kissing of the feet of any man, seem as it were to lick, and thereby to wipe away the dust of his feet, for the Hebrew word signifieth to wipe away in what manner soever, as may be seen in the book of Numbers the 22. Chap. and the 4. v. and the 3. of Kings Chap. 18. v. 38.  
6. The Prophet Isay then in these words foretold that Kings & Queens, that is Princes, men and women, should prostrate themselves down to the earth at the feet of the Church, so as by embracing and kissing thereof they should seem to wipe away the very dust of the Church's feet, which prophecy hath by● fulfiled of old, and as we see, is still fulfiled in the Roman Church by the humble and Religious submission expressed by Christian Catholic Princes in the embracing and kissing of the Bishop of Rome's feet, the supreme head of the Church on earth, which kind of Religious worship seeing it was so many ages ago foretold by the Prophet, our Adversaries have small reason to think the same so absurd a thing, or so much estranged from Christian piety.  
7. The third testimony is taken from the same Prophet, which no less manifestly doth show unto us, that such an adoration and kissing of the Church's feet was to be practised as hath been said; for amongst many other things which he foretelleth, appertaining to the Majesty and powerful authority of the Kingdom of Christ 
Isa. 60. v. 14.  to come, he setteth down this promise made by God to the Church. The sons of them that humbled and afflicted th●●, shall come and bow unto thee, and all they that detracted from thee shall adore thy footsteps: which in the Hebrew is much more clear, where it is thus: they shall adore the bend of thy feet, than the which nothing could be said more manifestly for the adoration of the Church's feet in her visible head; for the bend of the feet by the figure Synecdoche signify the feet themselves, as may be seen in the third of I●su● and the 13. v. For the bend of the feet in that place are in the 15. v. follownig called feet, so the bend of the hands themselves, 1. Reg. 5. v. 4. and 4. Reg. 9 c. v. 35. which words of the Prophet convince Calu●n, as malbe said. We see then how the Prophet Isaias, not in one place only, but in many, fortelleth this adoration as a thing very remarkable, and which greatly setteth forth the honour and excellency of the Church of Christ.  
8. The fourth testimony is to be seen in the Apocalyps, where S. john testifieth in express terms, that God made such a promise to the Angel, that is, to the Bishop of the Church of Philadelphia; Behold, I will make them co●e and adore before thy feet, and they shall know that I have loved thee, 
Apocal. ●. v. 9  which is all one, as if he had said, I will make them come and adore thy fear, for in the Scripture according to the Hebrew phrase, to adore before any thing, 
1. Reg. 1. v. 19  is to adore the thing: so Elcana and Anna his wife are said to have adored before our Lord, when they adored our Lord himself: so S. john in his Apocalyps writeth, that all Nations shall come and adore before God, 
Apoc. 15. v. 4.  that is, they shall adore God himself: lastly that which by S. Luk● is expressed in these words, if thou shalt adore before me, 
Luc. 4. v. 7. Matth. 4. v. 9  S. Matthew expresseth thus, if falling down thou shalt adore me. It is all one therefore in the Scripture, to adore before a thing, and to adore the thing. Moreover if God was willing and pleased that men should adore th● 〈◊〉 of the Bishop of Philadelphia, much more grateful and acceptable will it be to him, that Christians with a godly affection should prostrate themselves at his fee●e who is the supreme Bishop of the whole Church, and by kissing of them exhibit unto him not only a C●●ill, but also a Religious adoration, adoring him in God, and for God, which is well 
Apoc. 3. v. 9  expressed by God himself when he saith, they shall know that I have loved thee: so as this adoration must be admitted, or express Scriptures denied.  
9 Neither is this any whit differing from the custom of the ancient Church, as our adversaries object, but rather very conformable and agreeable thereunto: for it is manifest that kissing of feet was exhibited of old, not only to 
Hier. pist. 61 ad Pamach. n. ●5. iux. edit. Mariani Victor. Chrys. Hom. 14. in. 1. epist. ad Tim.  the Bishop of Rome, but also to other holy personages. For thus writeth S. Hierome of blessed Epiphanius; Men and women of all ages did flock unto him in great troops, offering their little ones, kissing his feet etc. And S. Chrysostome vehemently exhorteth the people, to prostrate themselves at the feet of all Monks in sign of honour and reverence. Come, saith he, and touch their holy feet▪ for it is much more h●●●●●rable to touch their f●●t, then to touch the head of others.  
10. And that it was an ancient custom in the Roman Church, that such as came to salute the supreme Bishop should prostrate themselves and kiss his feet, is sufficiently proved by the history of S. Susanna recited by Baronius: and Tertullian 
Baron. Tun. 2. an 294. n. vlt.  who lived a hundred years before Susanna, maketh also not obscure mention hereof: for describing the manner after which in his time penitents were wont to be received in the Roman Church▪ amongst other things, he saith: that penitents were wont to fall down to the 
Tertul. de penitent. c. 9  Priests, and to kneel to the dearly beloved of God: which is nothing ●l● but kneeling down to adore. And the same Tertullian else where saith, that they were 
Tertul. de pudicit. c. 13.  wont to lick up the footsteps of every one that past: where he seemeth to allude to those words of the Prophet Isay, cited 
Isa. 49. v. 23. Isa. 60. v. 4.  a little above, they shall lick up the dust of thy feet, and adore the steps of thy feet. Now if it be so that they licked the footestepe● of all Christians, much more doubtless the footsteps of the supreme Bishop, who received them into the Church, and who at that time was called the blessed Pope, as the same Tertullian witnesseth.  
11. Neither doth this adoration derogate any thing from the honour of God or Christ, but rather much more illustrate and set it forth, for this honour is exhibited to the Bishop of Rome, not for his own holiness or any other quality with which he is adorned as a private person, but only for that authority and spiritual power which he received from Christ, and which indeed properly appertaineth to God, and to Christ and therefore in him, and by him, Christ, whose person he representeth is honoured and adored, according to those words of Tertullian. When 
Tertul. de penitent. cero.  therefore, saith he, thou stretchest thyself forth to the knees of thy brethren, thou layest hold on Christ and makest thy supplication to Christ. And this Caluin himself by the force of truth confesseth, when he speaketh of the Adoration of the Church. For expounding those words of the Prophet Isay, they shall adore the steps of thy feet, or as he translateth, they shall bow themselves down to the plants of thy feet, thus he writeth: Hear some man 
Calu in c. 60. Matth. v. 14.  will ask whether this honour of which the Prophet speaketh, be not too much, and greater then is to be exhibited to the Church? for to how ourselves down and prostrate ourselves are signs of that honour which no man ought to admit. I answer, this honour is not exhibited to the members, but to the head, to wit Christ, who is adored in the Church: so Caluin: which also those words of God in the Apocalyps manifestly declare to be true: I will make them adore thee before thy feet, and they shall know that I have loved thee, for therefore is this honour exhibited to the supreme Bishop, because God hath so exalted the Roman Sea, and b●ene so liberal towards it, which is a sign of exceeding great love. And here hence it is, that the same veneration is exhibited to all Bishops of Rome, as well to the bad as to the good, for they are not honoured for their own goodness, but for the office which Christ bestoweth upon them. As also they are called holy, and most holy, not for their 
Act. 28. v. 15.  own personal holiness, but for the holiness of Christ, whose person and place they sustain upon earth, and for the holiness of the office which they receive from God: even as S. Paul called Festus Precedent of jury, very good, not for any goodness of his 
Baron. Tun. 1. anno 58. num. 13.  own, for he was an Infidel and a wicked man, but in regard of his office, for so the Precedents of Proninces were wont to be styled, as well noteth Baronius.  
12. Moreover whereas in the Scripture feet signify, divine mission, and vocation, which is most ample in the Bishop of Rome, no marvel 
Rom. 10. v. 15.  if greater veneration be exhibited to his feet: & it is to be observed that there is a Cross upon his shoe, which all kiss, to give us to understand that the honour is not exhibited to him but to Christ crucified, whom he representeth.  
13. To conclude, here hence is easily solved that which our object of S. Peter's refusing to be adored by Corneleus 
Act. 10. v. 25. & 26.  the Centurion: for Cornelius adored not S. Peter in respect of Christ whose Vicar he was, but in respect of himself whom he took to be some God, as did the Licaonians 
Act. 10. v. 10. Hieron. adverse. Vigil. ep. 53. n. 12. juxta edit. Marian. victorij.  think of Paul & Barnabas: so S. Hierome: or surely, they thought Peter to be more than a man, as manifestly appareth by S. Peter's answer, Arise, for I also am a man, & therefore Cornelius was to be admonished & corrected: for adoration is either good or bad, according to the cause or reason for which it is exhibited. Now the cause for which Catholics exhibit the same to the Bishop of Rome is very good; to wit, the excellent power of Christ, or rather Christ himself governing & ruling his Church in his Vicar, 
Act. 16. v. 26.  and therefore this adoration is good and grateful to God, but the cause of Cornelius adoration was fond and false, and therefore his adoration was nought and worthily reprehended.  
14. I know our Adversaries often object that Pope Alexander the third did insolently trample under his feet Fredrick the Emperor: but this foolish fable is sound and copiously refuted by Baronius, citing the testimonies of such as were present and have committed to writing all that passed, in which there was nothing unusual, but the Pope admitted from Fredrick the accustomed adoration. He that desireth more concerning the kissing of the Pope's feet, may read joseph Steph●nus who hath written a whole book thereof: it is sufficient for us to have briefly proved the same by many evident testimonies of holy Scripture.   

CHAP. X. Of General councils.  
GENERAL councils do represent the whole body of the Catholic Church; wherefore we will now speak a little of them: for seeing that we have already spoken of the head of the Church, it remaineth we treat of the body thereof. But this we will do briefly. For our Adversaries now adays grant many things concerning this matter which in times past they denied. To the end therefore that the true state of this Controversy may the better be understood, three things are to be considered which our Adversaries having now learned by experience to be true, do willingly grant unto us.  
2. The first is, that these councils are very profitable, & that the authority thereof is not to be despised. For seeing that 
Hebr. vl●. vers. 17.  the Apostle warneth us, to obey every true Pastor, much more are we bound to obey many assembled together. For which cause our Adversaries would also that we should all obey their synodical assemblies: Hereupon saith Caluin, Truly 
Calu. l. 4. Inst. c. 9 sect. 13.  we do willingly grant, that if there happen debate about any doctrine▪ there is no better, nor surer remedy, then if a Synod of true Bishops assemble together, where the doctrine in controversy may be discussed. Thus he. And even natural reason itself convinceth this to be true, as Caluin also confesseth. For it is an easier matter for many assembled together to 
Calu. eadem sect. 13.  discern the truth from falsehood, then if any one should attempt it at home.  
2. The second thing which our Adversaries grant, is, that General councils 
Mat. 18. v. 20. Calu. c. 6. citato. sect. 2. 6. 9 sequent. Beza 3. volume. Tract. Theol. Tract. 6. de Eccles. notis. pag. 1. 8. 〈◊〉. ann. 19●●. Calu. l. 4 Inst cap. 9 sect. ●  when they are assembled together in the name of Christ do not ere in matters of faith▪ for they confess that Christ promised this to two or three assembled together in his name. Thus Caluin, and he addeth, that they may err when they are not call●d together in the name of Christ, the which no Catholic did ever deny, as will appear hereafter.  
4. The third thing which they admit, is that the first General councils were lawfully assembled, and that they did not err in points of faith. Thus Beza expressly, who admitteth also the fifth & sixth general Council, & he saith that all those of his Religion are of this opinion. Caluin also of the ancient councils writeth thus: I reverence them from my heart, and with them to be had in their due honour 
Calu. eod● c. 9 sect. 8.  with all men. And a little after, when he treateth of the ancient councils, he saith, that besides those four first general councils, to wit, Nic●num, Constantinopolitanun, the 1. Ephesine & Chalcedonerse, he admitteth also such other ancient councils, the which cannot be understood 
Eodem c. 9 sect. 9  but of the fifth and sixth. For a little after he plainly rejecteth the seventh.  
5. Hear it is also to be noted, that Luther in the beginning rejected wholly 
Luth. in l. contra Regem Angliae.  all general councils: but the Caluinists afterward by reason of servetus and other Antitrinitarians were forced to admit the first four councils. Moreover by reason of the Vbiquitarian Lutherans, who confunded the properties of the two Natures of Christ, they were constrained to admit also the fifth & sixth. And these things even the Caluinists themselves do grant unto us.  
6. But Catholics teach these five things of the general councils. The first is, that a general Council cannot without the word of God make any new articles of faith, but her office is to explicate clearly and propose the word of God to be believed of all, the which the Church hath received from Christ and his Apostles. For a lawful general Council defineth nothing in matters of faith, which either is not extant in the holy Scripture, or 
Concil. Trident. sess. 4.  may not be gathered by the traditions of the Apostles, or lastly may not evidently be deduced out of both. The which the Council of Trent doth manifestly profess; for now we must not expect new revelations 
Calu. l. 4. Inst. c 8. s●ct. 10. in fine.  from heaven. Wherefore it is a mere slander that Caluin saith, that Catholics teach, that the Church hath authority to make new articles of faith. and that Catholics despising the word of God do coin at their own pleasure new points of faith.  
7. The second is, that we acknowledge 
S. Aug. Tun. 7. de Baptis. count Donat. l. 2. c. 3.  that General councils may err in matters: which do not belong unto our faith, and in this sense said S. Augustine, One full and perfect Council may be corrected by another. Not in faith, the which is never changed, but in Ecclesiastical Constitutions, the which according to the diversity of times, both are and should often be changed. Whereupon in the same place he writeth, that things ordained before may be changed by those which come after, when we see by experience that is opened and made known which before was hidden and secret. For the experience of new matters which happen may change or correct the Ecclesiastical laws & Constitutious, but it cannot alter and change matters of faith.  
8. Wherefore Caluin wrongfully objecteth against us, that S. Leo the 
Cal. l. 40. just. c. 9 sect. 11  Pope reprehended the Council of Chalcedon, seeing that Caluin himself acknowledgeth in the same place, that to appertain nothing to faith which S. Leo reprehended. And he also confesseth that Catholics teach, that councils may err in those things which nothing concern faith. And no less foolishly Caluin reprehendeth the first Council of 
Cal●. eod● c. 9 sect. 17.  Nice, about matters which do not belong unto faith.  
9 The third is, that we acknowledge those councils may err, which either are not lawfully assembled, or do not proceed lawfully in their business they have in hand. For such councils indeed are not assembled together in the name of Christ: and of this sort was the Council of the Arians holden at Ariminum, that of the Eutychians at Ephesus, the seventh Constantinopolitan Council of the Image-breakers, the which therefore our Adversaries do in vain object against us.  
10. The fourth is, that albeit a Council be lawfully assembled, and seem to proceed orderly, the definitions notwithstanding thereof will not be altogether certain, according to the opinion of many Catholics, unless they have their approbation from the 
Vide Bell. l. 2. de Eccles. milit. cap. 11.  Bishop of Rome, if he be not present at the Council. The reason is, because before that the Council be approved and allowed of by the Pope, it is as yet an unperfect body of Christ without any visible head, and such a body may stumble & 
Concil. Trid. sess. vlt. infine Conc. Nicaenum●. dequo Baron. Tun. 3. Anno 325. n. 111. Chalced. Act 1. in fi●e in epist. ●d Leon●m Papam. Sexta Synod in ep. ad●dgatho●ē Papam. Suprac. 17. huius Controu.  fall.  
11. And hence it is, that the Council of Trent demanded her confirmation from Pius 4. who solemnly afterward confirmed it. The which also the other ancient councils demanded, yea even those which our Adversaries do admit, as for example the first Nicene Council, that of Chalcedon, the sixth Synod, to omit other later councils.  
12. The fifth is, that we affirm a General Council approved by the Pope, cannot err in faith. The reason is, because it is altogether necessary, that there be some supreme judgement in the Church of God whereunto all should submit themselves and believe assuredly in all matters in Controversy, as we have proved before: but there can be no other supreme judgement but this.  
13. Moreover we see, that even from the beginning of the Church till now all heresies and controversies concerning matters of faith, have been still ended and taken away by the general Counsels. Wherefore they who deny this do open and make way for all old Heresies. The which when our Adversaries had learned by experience in the Antitrinitarians, anabaptists, Vbiquitarians, and such other sects, they were forced to admit 
§. 4. h●iu● cap.  those six more ancient Counsels, as we said before: but the authority of all General councils is alike, and equal.  
14. Finally our Adversaries themselves 
Calu. l. 4● Inst. cap. 9 sect. 13.  acknowledge, that there is no better or surer remedy to root out and take away all heresies: therefore either this is a certain remedy, or else there is none at all, the which to affirm were to deny the providence of God, and his love to his Church.  
15. Moreover that which our Adversaries say, to wit, that the later Counsels are not lawful Assemblies, because they have not observed due manner and form, is a false lie: first because it doth not become every private man, to be judge in this matter, but it belongeth to the whole Church, who having received for so many years all these as lawful councils, we must not call them any more in question.  
16. And seeing that our Adversaries do embrace and approve the six first Counsels, the lawful form to be observed in councils is to be fetched from them; the which is exactly observed in the later councils, as Baronius showeth evidently in every one of the first six councils. But Caluin acknowledgeth no 
Calu. c. 9 citato sects ●.  lawful manner of any Synodical assembly, nor any such to be gathered together in the name of Christ, but where all things are proved by Scripture only, rejecting all Ecclesiastical traditions: but we have already proved that the Traditions 
Go●t. 1. c. 18. & seq.  of the Church of God are as a principal and chiefest part of the word of God.  
17. Yea even this was the only cause why S. Cyprian and so many other holy Bishops erred in the African councils, when they determined that all those who were christened by Heretics should be baptised again, for they confirmed this their opinion very probably by many places of holy Scripture: but they rejected the ancient tradition of the 
Lyrin. lib. contra Heraes. c. 9 & 10. S. Aug. Tom. 7. de baptism. contra Donatist. l. 2. c. 7. in fine. & cap. 8. & 9 S. Aug. Tom. 7. l. 3 de bapt. contra Donatist. c. 4. & l. 3. citato c. 2. 5. 6. 7. 8. & 9 loan. 14. ●. 9  Church, the which they knew very well was opposite to this error, as though it had been contrary to the holy Scriptures, as S. Vincentius Lyrinensis declareth very well, and before him S. Augustine in many places.  
18. And that which is more, S. Augustine manifestly writeth, that he had been of S. Cyprians opinion, by reason of those probable reasons which were deduced out of holy Scripture, but that the whole Catholic Church had defined the contrary. And as the same holy Father teacheth at large, they most of all oppugned the custom of the Church, which were in the same error with S. Cyprian, objecting among other things that place of the holy Scripture, the which our Adversaries now adays object against vs● God saith, I am the truth, he doth not say, I am the custom. Unto whom S. Augustine answereth very well, that the custom of the Church is not opposite to Truth, but it is even Truth itself.  
19 Our adversaries arguments are of small account or moment. Caluin bringeth in the example of Caiphas and of the jewish Council wherein Christ was condemned. The same argument Beza 
Bez. in 1. Tim. 2. v. 25.  also allegeth, But who doth not know that this was neither a general Council. whereunto Christ was not called nor any ●ther true believer, nor lawful in itself, seeing that it was not assembled in the name and authority of Christ who was then the supreme head of the visible and militant Church, as also because it was called together against the true Church of God, by the wicked and cursed Synagogue of the jews. For that was the true Church which adhered unto Christ and believed in him: but that other which was altogether deprived & had lost the true faith of Christ was rather a fit Church for Satan and other infernal spirits. And I marvel truly that Caluin and Beza do allege that Council as true and lawful which was assembled against Christ himself, as also by those who were not true believers 
●o. 15. v. 22. Psal. 117. v. 21. Isa. 9 v. 9 & 10. Isa. 6. v. 14. Dan. ●. v. 26. Mat. vlt. ●. vlt.  in Christ, yea who were filthily stained with the most heinous sin of infidelity, as Christ humselfe witnesseth: but we willingly leave such a Church and Council to our Adversaries.  
20. It was also manifestly foretold by the Prophet, that Christ should not be received by the jews, and that the Synagogue of the jews should then fall from 
joa. 14. v 16. Calu. c. 9 citato sect. 8. S. Aug. Tun. 6. l. 3. contra Maxim. Arian. Episc c. 14. Beza volu. 2. Tract. Theol. Tract. 3. de pace Christianorum Eccles. constit. cir●. finem pag. 118. juxta edit. Gen. an. 1558. Calu. sect citato Rupel. Confess. Art. 5. in fine.  her faith. But the holy Scriptures teach the plain contrary of the true Church of Christ, to wit, that Christ and his spirit shall remain with her for ever.  
21. But neither is that other argument which Caluin and Beza use any better, to wit, that S. Augustine would not urge the authority of the Council of Nice against Maximinus the Arian. For neither can we urge the authority of the new testament against the jews, not because we have any doubt thereof, but because the jews do not admit the new Testament. In the same manner when that Arian would not admit the Council of Nice, but did plainly reject it, S. Augustine should in vain have urged the authority thereof: for otherwise it is well known that S. Augustine never had any doubt of the faith explicated in the Council of Nice; the which even our Adversaries embrace as the most true word of God.  
22. Such as desire to see any more concerning this controversy of the General councils, let them read Bellarmine in his first & second book of the Church militant, and Coccius in his first Tome, the seventh book, the 21. & 22. article.   

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

THE faults escaped in printing, it may please the gentle Reader to correct them of his courtesy.  
FINIS.