A defence of the Roman Church VVherin is treated, vvhether the said Church of Rome hath fallen in faith, or no? Written in Latin by the R. F. Martinus Becanus of the Society of Iesus, Professour in Diuinity: and now translated into English.

WHETHER THE CHVRCH OF ROME hath fallen in faith or no ?

THE sense hereof is , Whether the Roman Church , togeather with those other Churches which adhere vnto it , hath so fallen and degenerated , that it should cease to be any longer a true Church ? Iohn Lib. 4. Inst. c. 7. §. 24. v de . lib. ● c. 6. §. 26 Caluin affirmeth that it hath so fallen away in these words : Fuerit sanè olim Roma omnium Ecclesiarum Mater &c. Verily Rome in times past , was the Mother of all Churches ; but in that it hath begum to be the Seat of Antichrist , it ceaseth to be that which it was . Here he affirmeth two things . One is , that the Roman Church was sometimes the true Church , and more than this , that it was the mother of all Churches . This we admit . The other is , that it is now fallen and become the seate of Antichrist . And of this we dispute .

2. Two wayes we may vnderstand it to haue fallen . First in Manners . Secondly in doctrine of Faith . The former defect taketh not away the nature of a true Church , but the later . This therfore is the State of the controuersie , Whether the Roman Church hall The State of the controuersie . fallen in doctrine of saith ? Caluin affirmeth it hath thus fallen : neither doth he otherwise proue it , then by a grosse & manifest vntruth . For he saith , that longe agoe the Popes of Rome haue taught 3. most greiuous errors touching Faith : to wit , That there is no God , Lib. 4. Inst. cap. 7. §. 27. no Christ , no Resurrection .

3. But I will contrariwise demonstrate , not by vntruths as he doth , but by strong arguments , that the Church of Rome , as heertofore it was , so still to be at this present , the true Church of Christ : nor euer to haue fallen away from her purity ; and that three manner of wayes . 1. By Scripture . 2. by Fathers . 3. by Caluin himself and his owne principles . And that I may be briefe , I will vse this last kind of proofe most ; especially seeing that many others haue longe since both out of Scriptures & Fathers very copiously handled the same argument . To the end therfore that the whole matter may be the more easily perceiued . I will labour to deduce , and explicate the same by certaine Conclusions . This then is ,

The 1. Conclusion .

THERE must be graunted some visible Church on earth , which both is , and is also called Catholike , Holy , the Spouse of Christ , the house of God , the Piller and firmament of Truth .

1 THIS conclusion is wholy granted by Caluin in his 4. booke of Institutions Chap. 1. for many paragraphes togeather , where he purposely disputeth of the Visible Church . And verily in the 2. § . he affirmeth , that by Faith we belieue the visible Church , when we say in the Apostles Creed , I belieue the Holy Catholike Church . Wherefore that a visible Church be granted , is an article of Faith , according to Caluin . And full rightly . For albeit we see with externall eyes , the multitude of those men , wherof the visible Church consisteth : yet notwithstanding that there is the true doctrine of Christ and his Apostles in the said multitude , this we see not , but belieue it . So that the visible Church is conteyned partly vnder sight , partly vnder Faith . With externall eyes we see those men that be in the Church : with internall faith we belieue , that amongst them the true doctrine of Christ is both deliuered and conserued .

2. And thus is that Cauil of the Lutherans solued : That which we belieue by faith , is not visible . But the Church we belieue by faith . Ergo , the Church is not visible . For the Maior Proposition ought thus to be vnderstood : That which we belieue by Faith is not visible , according to the thing that is conteined vnder Faith , although it be visible according to some other thing , that is not conteined vnder Faith . And of this matter there be diuers examples . In Christ the Apostles saw his humanity , they belieued his Diuinity . In baptisme we see the externall water and washing ; but the internall force of regeneration and remission of sinnes we belieue . In the volume of the Bible , we see the paper , the writing , and the volume it selfe ; we belieue that to be the word of God , which is read therin . The same iudgment therfore there is of the Church . Somewhat there is in it which we belieue ; and somewhat which we perceiue by sense .

3. But least that any should be mistaken , we must yet vse another distinction . For it may be two wayes vnderstood , that we belieue the Church by Faith . First , that by faith we belieue , that ech man which is in the Church , is truly faithfull , and doth with internall affection follow the doctrine of Christ . Secondly , that by faith we belieue the doctrine of Christ to be both taught , and conserued in it . The former sense is false : the later is true . For we doe not belieue , that as many , as are in the visible Church with vs , are according to internall affection , truly faithfull , because it is plaine , that many hypocrits are in the Church , as I will shew you afterwardes : yet doe we belieue that doctrine , which by externall voice the men that are in the visible Church doe professe to be that true doctrine of Christ and his Apostles , without which there is no saluation .

4. And that this visible Church is to be called Catholike , Holy , the Spouse of Christ , the house of God , the pillar and firmament of Truth , Caluin confesseth §. 2. 9. 10. and the rest that follow . And the matter is certaine . For both Scriptures , Creeds , and Fathers teach so euery where . It is called Catholike or Vniuersall , for three causes . First in respect of place , because it is spread ouer the whole world . Marc. 16. 15. Going into 〈◊〉 whole world , preach the ghospell to euery creature . Secondly , in respect of Tyme , because it shall last for euer , Dan. 2. 44. The God of heauen will set vp a Kingdome , which shall neuer be dissipated , or dissolued . Thirdly in respect of the Men that are to be saued , because no man can be saued out of the Church . Herby appeareth the difference betwixt the Church of Christ , & the Synagogue of the Iewes . For the Iewes Synagogue was none of these wayes Catholike or Vniuersall . Not the first way : for it was not spread ouer the whole world , but ouer Palestine only . Not the second , because it lasted but a certaine time . Not the third , because men , out of the Synagogue , might be saued , as Iob , the Niniuites , and others were .

5. It is called Holy , for these causes , First , because no man entreth into it , vnlesse he be washed and sanctified by Baptisme . And in this sense the Apostle said , that Christ hath washed his Eph. 5. 26. Church in the lauer of water . And in another place : These verily you were , but 1. Cor. v. 11. we are washed , and sanctified . Secondly , because all her institutions , worshipings , cerimonies , & Sacraments are ordeined to sanctity . For they tend to this , that wee either become holy , or that we increase , and be conserued in holinesse . Thirdly because out of it , there is no holinesse . Fourthly , because Christ is her head , who is the Holy Sanctus Sanctorum of Holies . Caluin §. 17. addeth , that she is called Holy , because she profiteth in sanctity dayly , and aspireth to the very top , or butt of sanctity .

6. She is called the Spouse of Christ , because Christ hath by an indissoluble band coupled her to himselfe , as the Apostle teacheth Ephes. 5. And she hath ● . 31. 32. three priuiledges . The first is , that she is fruitfull . The second is , that she is Euer a Virgin . The third is , that she issued out of the side of her Spouse . All these three taken togeather , neuer happened to any spouse . Mary the wife of Ioseph was indeed both fruitefull , and euer a Virgin ; yet did she not come out of the side of her husband . Contrariwise , Eua was made out of the side of Adam , and was fruitfull ; yet was she not a perpetuall Virgin . But the Spouse of Christ hath obtayned all these at once . And first , that is fruitfull , appeareth by that Gal. 4. We are not the children of the hand-mayde , but of the free-woman . ● . 31. That she is a Virgin , appeareth by that 2. Cor. 11. I haue espoused you to one man , ● . 2. to exhibite a chast Virgin vnto Christ . That she came out of the side of Christ , many do gather out of that in S. Iohn 19. ● . 34. One of the Souldiers opening his side with a lance , forthwith there issued out bloud and water .

7. It is called , the house of God , because although God be euery where , as himselfe confesseth in Ieremy , saying , Cap. 23. 4. I fill heauen & earth : yet is he said to dwel after a peculiar manner in the Church , as in his house , by his singular assistance , gouernement , and distribution of supernaturall gifts & graces , Matth. 28. 20. This house he built for himselfe , Matth. 16. 18. In this house , he hath a Dispenser , and Steward ouer his family , Luc. 12. 42. In this house he begetteth children by Baptisme , he instructeth and fostereth them by preaching ; and nourisheth them with the Eucharist . In this house he hath vesells of all sorts , of gold , and of siluer , of wood , and of earth , 2. Tim. 2. 20. In this house he celebrateth marriages & maketh Nuptialls to his Sonne , Matth. 22. 2. Out of this house , or Church , there are neither lawes , nor miracles , nor Sacraments , nor Sacrifices , to wit , profitable to saluation .

8. It is called The Pillar and Firmament of Truth , both because , she is a faithfull Keeper of Gods truth , as Caluin explayneth : §. 10 . as also , because in no part of the world besides , doth Gods truth dwell , but in the visible Church , as Beza doth interprete 1. Tim. 3. 15. as lastly also because she can not erre from the truth , as Catholiks doe expound it . And thus much concerning the first Conclusion .

The second conclusion .

IN this visible , and Catholike Church , wherof we haue spoken , are all such as are through Baptisme admitted into the faith of Christ , not the good only ; but the bad also : not only the predestinate , but also the reprobate .

1 THIS Conclusion also Caluin ● . 4. c. 2. ● . 7. admitteth in these words : But in this Church there are mixed many hyprocrites ambitious , couetous , enutous , & euill speakers . And § . 13. They alleage that Christs Church is holy : but yet so , as that withall they vnderstand it to be mixt of good and bad . Let them heare that Parable from the mouth of Christ , wherein She is compared to a net , in which all sorts of fishes are gathered , but are not * * ● or chosen out . seuered , vntill they be laid out vpon the shore .

2. All Catholikes do agree herein . We confesse ( saith S. Augustine ) ●ract . 6. ●n Ioan. that in the Catholike Church , are both good and bad , but as graine and chaffe . Againe . The Church hath in her stronge men , she hath ●erm. 107. ●e temp. infirme ; she hath iust men , she hath also vniust . And againe : Now all are accounted In Ps. 47 Gods people , that beare his sacraments ; but all appertaine not to his mercy . For all that receiue the Sacrament of the Baptisme of Christ , are called Christians ; but all liue not worthily in that Sacrament .

3. The like doe other Fathers write , and that worthily . For as Caluin himself hath obserued , Christs Church is compared in Scripture to a Barne , in which not only wheat , but chaffe also is to be found . It is compared to a net that is cast into the sea , gathering fishes of all sortes togeather . It is compared to a Nuptiall feast , to the which both good and bad are called . It is compared to ten Virgins , fiue whereof were wise , and as many of them foolish . It is compared to a sheepfold , in which are both sheep and goates . Lastly it is compared to a great House , wherin are vessels of al sorts , some vnto honour , and other some vnto contumelie .

The third Conclusion .

OVT of this visible and Catholike Church , no man can be saued , or obtaine remission of Sinnes .

1 THIS Caluin §. 4. teacheth in these words : Extraeius gremium nulla est speranda peccatorum remissio , nec vlla salus . Out of her lappe , no remission of sinnes is to be hoped for , nor any saluation at all . And § . 20. The Lord hath not promised his mercy , but in the Communion of Saintes . And § . 22. This benefite ( to wit of the remission of sinnes ) is so proper vnto the Church , that we cannot otherwise enioy it , but by remayning in the communion of it . And in the same place . Therefore let euery of vs thinke this to be his dutie , not to seeke for remission of his sinnes elswere , but where the Lord hath put it , to wit , in the visible Church .

2. The same teach Catholikes : He hath not God for his Father ( saith S. Cyprian ) De Vnitate Ecclesiae that hath not the Church for his mother . The holy vniuersal Church , saith S. Gregory , Lib. 14. Moral . c. 2. preacheth , that no man can truly be saued , but in her , affirming that all such as are out of her , can in no wise be saued . The Catholike Church Ep. 50. a● Bonifacium Comitenm sub finen● only ( saith S. Augustine ) is the body of Christ , whose Sauiour he is . Out of this body the Holy Ghost quickneth no man . And , Whosoeuer he be , and what manner of man soeuer he be , he is Ser. 181 de tempore . no Christian , that is not in the Church of Christ .

3. Diuers causes herof are assigned by S. Augustine . First because in the Church only , the Host of the Redeemer is immolated or offered vp . 2. Those that labour in the vineyard only do receiue their penny hire . 3. All that were out of the Arke , were drowned in the floud . 4. That member which abideth not in the body , cannot haue life . 5. The bough that is cut off from the tree , cannot branch out or grow . 6. A riuer separated from his fountaine dryeth vp . These and the like S. Augustine setteth downe serm. 181. de tempore .

4. To the same purpose is that prophesy Isa. 60. Open shall thy gates be continually ; v. 11. neither night , nor day shall they be shut , that the strength of the Gentils may be brought vnto thee , and that their Kinges may be brought . For the Nation and the Kingdome that will not serue thee , shall perish . In which words there are two things foretold . One is , that Christs Church should be visible , which should be continually open for all Nations , if they will enter into it . The other is , that all that entred not into it , should perish .

The fourth Conclusion .

SVCH as forsake this visible , and Catholicke Church , are forsakers of Religion , and Traytors and violators of holy Wedlocke .

1. THVS Caluin §. 10. when he saith : So great accompt doth the Lord make of the communion of his Church , that he shall he held a traiterous turne-coate , and forsaker of Religion , whosoeuer disobediently alienates himselfe from the Christian society . And then againe : Whence it followeth , that the departing from the Church , is the denying of God and Christ , and therfore so much the more must we beware of such kind of disagreement , or breach of faith . And yet againe : Neither can there be a more heinous crime imagined , than with sacrilegious disloyalty , to violate that wedlocke , which the only begotten Sonne of God vouchsased to contract with vs .

2. The like hath S. Augustine lib. de side & operibus cap. 5. & lib. 2. contra Cresconium cap. 34. where he teacheth ▪ that the visible Church ( albeit many bad men be in it ) is in no wise to be forsaken , or deuided . And amongst other things , he citeth that out of S. Cyprian . Although we see ( saith he ) cockle to be in the Church , yet ought not our fayth or charity to be hindred , that we should start backe from the Church , because we see cockle to be in the Church . We are only to labour , that we may become good corne , that when the corne beginnes to be laid vp in our Lords barnes , we may reape fruite for our worke and labour . The Apostle in his Epistle sayth : In a great house there are not only great vessels of gould and siluer ; but also of wood and earth ; and verily some are honoured , other some dishonored : Let vs endeauour that we may be a goulden and siluer vessell .

3. And the reason appeareth by that which hath beene said , because that out of the Church no man can be saued . Ergo , he that voluntarily forsaketh the Church , can haue no hope of saluation . For he is like a member cut from the body , or a branch cut from the Vine , or a sheep out of the sheepfold , straying among wolues ; or like to those , who being out of the Arke , were swallowed vp by the deluge , or floud of waters .

The fifth Conclusion .

THIS visible Church of Christ cannot be without Pastours , Doctours , Bishops , and other Ministers , that haue a lawfull calling and ordination .

SO teacheth Cal. §. 11. where he saith . Now doth Satan with the same wickednes endeauour to destroy that ministrie , which notwithstanding Christ hath ordeined in his Church , that it being taken away , the edification therof might perish . And c. 3. § . 4. Phere follow Pastours and Doctours whome the Church can neuer want . And in this sort speak the Fathers . S. Hierome l. cont. Luciferianos saith : That is no Church , which hath no Priests . And S. Cyprian . l. 4. epist. 9. Thou oughtest to know that the Bishop is in the Church , and the Church in the Bishop ▪ & that if any be not with the Bishop , neither are they in the Church . And in the same place : The Church is a companie vnited to the Priest , and a flocke adhering to their Pastour .

2. And the reason hereof is threefold . The first is , because the Church cannot be without faith . And faith commeth by hearing , Rom. 10. 14. How shall they inuocate , in whome they haue not belieued ? or how shall they belieue him , whom they haue not heard ? And how shall they heare without a preacher ? or how shall they preach , except they be sent ? The second reason is , because the Church is not without Sacraments , the dispensation wherof appertaineth to Bishops and Pastours . The third is , because in euery Common-wealth there ought to be order : Some are to gouerne , & others to obey : therfore in like manner in the Church some ought to be sheep , others Pastours or Sheepheards . Heere hence is that of the Actes 20. 28. Attend to your selues , & to the whole flocke , ouer which the Holy Ghost hath placed you Bishops , to gouerne the Church of God . And Eph. 4. 11. And he gaue some Apostles , and some Prophets , and other some Euangelists , and others Pastours and Doctours , to the consumation of Saints , vnto the worke of the ministrie , vnto the edification of the body of Christ . Vpon which words Beza Caluins disciple writeth thus : Out of which words it is plaine inough , that these two gifts ( to wit , of being Pastours and Doctours ) ought to be perpetuall in the Church of God .

The sixth Conclusion .

THIS visible Church is so firmely founded vpon Christ , that it cannot possibly fall away , or perish .

1. THIS Caluin cannot deny , because it followeth euidently out of his owne principles . This I will shew you by these argumentes following . First , no man can be saued out of the visible Church , according to the third Conclusion graunted by Caluin . But alwaies there are some saued . Ergo , alwayes there is a visible Church . Secondly , Christ conioyned to himselfe the visible Church , as a Spouse , with an indissoluble band , according to the first ▪ Conclusion . Ergo , the Church can by no meanes be separated or pulled away from Christ . Thirdly It is an article of faith , that a visible Church be graunted , according to the same Conclusion . But articles of faith are alwaies true . Ergo , it is alwaies ▪ true , that a visible Church be granted . These are out Caluin himselfe .

2. Now followeth an argument out of the Scripture , especially out of that place Matth. 16. 18. Vpon this rocke wil I build my Church , and the gates of Hell shall not preuaile against her . Heere Christ promiseth two things . 1. that he will build his Church vpon a rocke . 2. that Hell gates shall neuer preuaile against her . In both which , he alludeth to that which he had said Matth. 7. 24. that the wise man is he , who buildeth his house vpon a rocke ; and he a foole , that buildeth on the sand . And he sheweth the cause why : for that when some more violent tempest doth arise , that house which was built vpon the sand , falleth downe to the ground : but not that which was founded on a rocke . Christ then would imitate the wise builder , & build his Church vpon a rocke , that by no force of winds or stormes , it may be disturbed .

3. Hereby it appeareth , that such as teach , the Church of Christ to haue fallen , or that it may fall , doe great iniury vnto Christ . For thereupon it plainly followeth , that he built it not vpon a rocke , but on the sand , and therfore to haue imitated the foolish , not the wise builders , yea to haue byn a fabler , in that he promised to build it vpon a rocke , and did not : and because he said , the gates of Hel should not preuaile against it , and yet haue preuailed . Neither may it be obiected , that Christ spake of the inuisible Church . For he plainly speaketh there of the visible Church , as Beza vpon that place confesseth , and others euery where .

4. The same is confirmed by that , Psal. 47. 9. God hath sounded it for euer . Vpon which place S. Augustine writeth thus . But perhaps that Citty ( he speaketh of the Church ) which hath held vp the world , shall be some time ouerturned ? God forbid . God hath sounded it for euer . If therfore God hath sounded it for euer , why searest thou least the skie should fall ? And vpon the 101. Psal. concione 2. disputing there against the Donatists , who said , that the whole visible Church was perished , and remayned only in Africa , amongst certaine iust persons only , he thus saith : But that Church which was of all nations , is now no where , she hath vtterly perished . This they say , who are not in her . Oh impudent voice ! She is not , because thou art not in her ▪ But beware , least thou therfore beest not : for the shall be , although thou be not . And afterwards he bringeth in the Church speaking thus : How long shal I be in this world ? Tell me for their sake that say , she was , but is not now . The Church hath played the Apostata , & is perished from among all nations : & he told me : Behold I am with you , euen to the end of the world .

The seauenth Conclusion .

THE Roman Church , for the first 500. yeares after Christ , was that visible and Catholike Church of Christ , wherof we haue hitherto spoken .

1. THIS Conclusion may be vnderstood two wayes . 1. That the Roman Church , that is , only that Church which was at Rome , was Catholike and Vniuersal . But this is false , & is as falsely imposed vpon vs by certaine of our Aduersaries . Secondly that the Roman Church , that is , all that whole multitude of the faithful , which did at that time adhere vnto the Pope , was the Catholike and Vniuersall Church . This now is true , and Caluin confesseth as much , when he saith , that , The Roman Church , was the mother of all Churches , to wit , because all the particuler Churches of Christ , which then were dispersed ouer the face of the earth , did adhere to the Roman Church , or Bishop of Rome .

2. In this sense the ancient Fathers tooke the Roman Church , & the Catholike Church for one & the same : as S. Hierome cont. Rufinum Apol. 1. neere the beginning ; Ambros . de obitu Satyrifratris , & others . Yea , when they would recount , & vnfold the Catalogue of such Bishops as had lawfully succeeded one another in the Catholike & Apostolike Church ; they al waies spake of the Roman Church , & of the succession of the Popes of Rome , as appeareth by Irenaeus , Optatus , Augustine , Epiphanius , and Eusebius Caesariensis . For these , although they were Bishops themselues , to wit , Ireriaeus of Lions in France , Optatus and Augustine in Africa , Epiphanius of Salamina in Cyprus , Eusebius of Caesarea in Palestine ; yet did they not recount the succession of their owne particuler Churches , but of the Roman Church only , to which as to their mother , the other particuler Churches did adhere .

3. This may be confirmed two waies . First , because after the first 300. yeares flourished Pope Gregory , to whom as to their Head , the whole Christian world was conioyned , as appeareth by his Epistles which he sent to all Prouinces , especially to the Bishops of the East , of Africke , Spaine , France , and Italy ▪ Secondly because after Pope Gregories death , was celebrated the sixt Generall Councell , which our Aduersaries receiue for most holy , as appeareth , aswell by others , as also by the Tigurine Confession , and by the Centuries of the Magdeburgians . But it is manifestly gathered out of the said Councell , that the whole East and West at that time conspired , & consented with Agatho Pope of Rome , as members with their head . For that his sentence , which by his Legates and Epistles he declared vnto them , Cent. 7● cap. 9. they all followed , as the Magdeburgians do record at large .

4. Thus haue we found therfore , that for the first 500. yeares , the Catholike Church was that very company of faithfull people , dispersed ouer the face of the earth , which did adhere , in doctrine of faith , to the Pope of Rome . Now we must see whether in the meane time , there be any thing in this matter changed , or altered .

The eight Conclusion .

THE Church of Rome hitherto hath neuer fallen from that state wherin she was the first 500. yeares : and therfore as she was the true Catholike and Apostolike Church then , so is she also now .

1. THIS Conclusion is proued two waies . First directly , in this wise . The Roman Church retaineth stil the selfe same doctrine of faith , & succession of Bishops , which it had in the first 500. yeares . Ergo , it is not fallen from that state , wherin it then was . Secondly indirectly , in this manner . The visibe Church of Christ , and the lawfull succession of Bishops , cannot fall on earth , as is already proued out of Caluin . Ergo it must needs be , that both now there is , and hitherto the visible Church of Christ hath byn vpon earth , with a law ▪ full succession of Bishops , which in doctrine consenteth , or hath consented with the primitiue Church , which was in the first 500. years . But no other Church , besides the Roman Church ▪ either is now , or hath bene hitherto , which either now hath , or hath had a lawfull succession of Bishops , and now consenteth , or hath consented with the primitiue Church , in doctrine of faith : Ergo the Roman Church now is , & alwaies hath byn the visible Church of Christ on earth . Both which points are now to be explicated .

The explication of the former Argument .

2. THE former argument conteineth in it two parts ; the one touching the doctrine of faith , the other cocerning the succession of Bishops . Our Aduersaries graunt , that the succession of Bishops remaineth yet in the Church of Rome , because they se they cannot deny it : but they deny the selfe same doctrine to remaine , which was in the first 500. yeares . This is the thing therfore which we are to demonstrate . But it cannot be demonstrated more certainly , then by a collation , or comparing of the old ancient doctrine , with that of ours , which I do in this manner .

3. Whatsoeuer the Roman Church now teacheth , concerning the principall mysteries of our Faith , to wit , of Christs reall Presence in the Eucharist , of the necessitie of baptizing Infants , of the sacrifice of the Masse , of Iustification , of the necessity & merit of good works , touching inuocation of Saintes , single life of Priests , fasting , satisfaction , and Traditions ; this was taught heretofore by the primitiue Church , which florished in the first 500. yeares . Ergo , the Roman Church hath not fallen from the primitiue Church in matters of faith . The Antecedent may be proued two wayes . 1. By an induction , through ech part or member . 2. By the concession or graunt of Caluin himselfe . Both which I will performe in that which followeth .

The explication of the later Argument .

4. THE later Argument hath diuers parts ; only two wherof haue need of proofe . One is , that there is no visible Church on earth at this time , besides the Roman , which can haue a lawfull succession of Bishops , or consent in doctrine of faith with the primitiue Church , which was in the first 500. yeares . The other is , that neither for a 1000. yeares from Pope Gregories time , vntil Martin Luther , was there any such Church besides the Church of Rome .

5. The former part I thus proue . If there were at this time any such Church on earth , besides the Church of Rome , without all doubt it should be the Caluinists Church . But this is not . Ergo , there is none but the Roman . The Maior , the Caluinists ( against whome I dispute ) do willingly graunt . The Minor I proue two waies . First , because the Caluinists Church , which is now extant , neither hath any lawfull Priests , or Bishops ; or if it haue any , it cannot deduce their succession any further than Luthers time . Ergo it hath failed in the continued succession of Bishops . But the true Church ought to haue a continued , and not an interrupted succession of Bishops : as we haue before proued out of Caluin himself . Secondly , because the Caluinists Church consenteth not in doctrine of faith , with the primitiue Church , which was in the first 500. yeares . This againe I will shew two waies . First by the graunt of Galuin himselfe . For he plainely confesseth , that he dissenteth from the ancient Church in these points following .

1. Touching Freewill . l. 2. Inst. c. 2. §. 4.

2. Concerning the cooperation of Free-wil with the grace of God . l. 2. c. 3. §. 7.

3. Touching Iustification . l. 3. c. 11. § . 15. Nec Augustini quide sententia recipieda est &c. Neither verily is the opinion of Augustine to be receiued &c.

4. Touching the person of the Mediator . l. 2. c. 14. § . 3. And here the errour of the Aneients cannot be excused &c.

5. Touching Concupiscence . l. 3. c. 3. § . 10. Neque opus est multum inuestigando laborare , quid hic veteres senscrint . Neither need we labour much in searching out what the old writers haue thought heerin .

6. Concerning Satisfaction . l 2. c. 4. § . 38. But litle do these things moue me , which do euery where occurre in the books of the old Writers .

7. Concerning Praier for the dead . l. 3. c. 5. § . 10. When the aduersaries obiect vnto me , that it hath byn receiued by custome aboue 1300. years , to pray for the dead &c. [ And a litle after he saith that although they saw they should not haue don so , yet they did so . But the very old Fathers themselues ( saith Caluin ) that prayed for the dead , did see , that heerin they wanted both commandement of God , & lawfull example . But who vpon Caluins words wil belieue , that these Blessed Saints of God , would do that which they yet saw was offensiue vnto God ? ]

8. Touching Merit . l. 3. c. 15. § . 2. The old writers of the Church ( I confesse ) commonly vsed the word Merit &c.

9. Touching Traditions . l. 4. c. 12. § . 23. But this prohibition doth clearly shew how pestiferous all traditions are .

10. Touching solemne Pennance . l. 4. c. 12. § . 8. In which behalfe the immeasurable austerity of the ancient Fathers cannot be excused .

11. Concerning Lent . l. 4. c. 12. § . 20. At that time the superstitious obseruation of Lent , was growne in vse euery where &c.

12. Touching Laickes baptizing in time of necessity . l. 4. c. 15. § . 20. And that it hath byn for many ages past , yea , & in a manner , at the very beginning of the Church , receiued in vse , that in perill of death Laicks might baptize , I see not with how strong a reason it may be defended .

6. Thus haue I shewed you by Caluins own grant , that the Caluinists Church dissenteth in doctrine from the Primitiue Church . Now I will declare the same by this briefe induction .

The Caluinists do teach ,

1. THAT God is the author of sinne . Caluin l. 1. Inst. c. 18. § . 3. And now I haue shewed plainely inough , that God is to be called the author of all those things which these Censurers wil haue to happen only 〈◊〉 his idle sufferance . & § . 4. Man , by Gods iust impulsion , doth that which is not lawfull for him to do . And § . 1. Absolom defiling his Fathers bed with incestuous adultery , committed detestable wickednes , yet doth God pronounce this to be his . And in the same place . Whatsoeuer men , or Sathan himselfe do attempt ; yet doth God hould the sterne . And § . 2. Sathan is said to blind the minds of the vnsaithfull . But whence is this , but that the effectuall working of errour commeth from God himselfe ? And l. 3. c. 23. § . 9. The reprobate would be thought excusable , because they cannot escape the necessity of sinning : especially since by the ordinance of God , such necessity is cast vpon them .

2. That God by his only will did predestinate men to eternall death , without any fault or theirs . Cal. l. 3. c. 21. § . 1. It is euident , that it is wrought by the will of God , that to some saluation is freely offered ; And other some are debarred for comming to it . Et infra . I his ( as many thinke ) is a combersome question ; because they thinke nothing to be lesse reasonable , then out of the common multitude of men some to be predestinated vnto saluation , and other some to destruction . And § . 5. We call predestination that eternall decree of God , whereby he had it determined with himselfe , what he willed to become of euery man . For all are not created to a like condition : but to some eternall life , to other some eternall damnation is preordained . Therefore , as to one of these two endes euery man is ordayned : so we say he is predestinate either to life , or to death . And Cap. 22. § . 7. But wheresoeuer this pleasure of God raigneth , there no workes come to be considered . And. c. 23. § . 1. It is in no wise meete to assigne the preparing to destruction to any other thing , then to the secret counsel of God . And § . 2. Men by the bare will of God , without their owne deseruing , are predestinate to eternall death . And § . 5. I say that they were created of the Lord , whome he without doubt foreknew were to goe into destruction ; and that it was so done , because he so willed .

3. That Christs body is not in the Eucharist , but in heauen only . Caluin in his Consent with the Tigurines in the matter of the Sacrament . All locall imagination of presence must be taken away ; sor when the signes are heere in this world , wee see them with our eyes , we seele them with our handes . Christ , as he is man , is no other where to be sought for , then in heauen , nor otherwise then with the mynde , and vnderstanding of saith . Peruerse therfore & impious superstition it is , to include him vnder the elements of this world . Wherfore such as in the solene words of the Supper , Hoc est corpus meum , Hic est sangius meus , do precisely vrge the litterall sense ( as they say ) let vs reiect them as preposterous interpreters . For we hold it to be without all controuersy , that they are to be taken figuratiuely ; and that the bread & wine are said to be that which they do signify . Neither ought this to seeme either new or insolent , that the name of the thing figured , should by the figure called Metonymia be transferred vnto the signe ; seing such like speaches do euery where occurr in Scriptures . Neither do we by so speaking , say any thing more , then what is extant amongst all the ancientest , & best approued writers of the Church . And yet againe . Because the body of Christ is finite , & conteined in heauen , as in a place : it must needes be so far distant from vs , as Heauen is from Earth .

4. That Baptisme is not necessary to Saluation for children of faithfull parents , because that such children are sanctified from their mothers womb , & are heires of eternal life , through that promise Gen. 17. 7. I will be thy God , and of thy seede after thee . Calu. in Antidot . Concil. Trident. sess. 6. cap. 5. But it hath pleased the Councell to driue such Children away from the Kingdome of God , as are first taken out of this life , before they could be offered vnto Baptisme : as though it were said in vaine , that such are borne holy that are borne of faithfull parents ? For vnlesse the promise of life should already belong to them before ; he should profane Baptisme , whosoeuer should giue it them . But if that God haue adopted them vnto his Kingdome ; how great an iniury is there done to the promise , as if it were not sufficient of it selfe vnto their saluation ? The contrary opinion ( I confesse ) hath borne sway : but it is an vniust thing that Gods truth should be ouerwhelmed with mans errour , though of neuer so long continuance . The saluation of children is included in the promise , by which God testifieth to the faithfull , that he will be a God to them , and to their seed . In this respect did he pronounce such to be borne vnto him , as came from Abraham . Not from baptisme therefore hath their saluation beginning , but that which was already founded in the word , is now sealed by Baptisme .

5. That Originall Sinne is not taken away by Baptisme , but still remaineth in vs so long as we liue . Cal l. 2. Inst. c. 1. § . 8. This peruersnesse neuer cesseth in vs . And. l. 4. c. 15. § . 10. Now it is cleare , how false it is , that by baptisme wee are loosed , and deliuered from Originall sinne . And in Antidoto Conc. Trid. sess. 5. Sinne truly abideth in vs : neither is it by Baptisme extinguished .

6. That only faith doth iustifie , and is sufficient to Saluation ▪ Cal. Inst. l. 3. c. 11. § . 18. We say that man is iustified by saith only . And a little after . Doth not he perfectly inough giue all things vnto saith , that taketh all things from workes ? And in Antid. Conc. Trid. sess. 6. can . 11. Vim iustificandi , ac facultatem fidei in solidum vindicamus . And in the same place , can . 20. We are to knowe , that the trust of Saluation in no wise dependeth of keeping the commaundements . For that sentence of Paul euer standeth , That the Ghospell differeth from the Law in this , that it promiseth life , not vnder the condition of works ▪ as it did , but through Faith .

7. That all the works of the Iust , are defilings & mortal sinns . Cal. l. Inst. 3. c. 12. § . 4. All the workes of men are nothing else , but defilings & filthines ; & that which amongst the common sort is accompted righteousnesse , is before God meere iniquity . And c. 14. § . 9. Thus haue we shewed , that not so much as one good work commeth out of holy men , which if it be iudged in it self , deserueth not the iust reward of shame . And § . 11. Vpon these 2. points we must firmely stand , that there was neuer yet any work of a godly man , which if it were examined by the seuere Iudgment of God , was not damnable . Againe . If any such worke were shewed ( which is not possible for man , ) yet being corrupted & defiled with sinne , wherwith most certaine it is that the doer of it is burdened & defiled it looseth grace . And c. 15. § . 3. Nothing commeth out of any man , how perfect soeuer he be , which is not defiled with some spot .

8. That the law of God is impossible to be kept , neither by any man though neuer so holy , was it euer yet kept , or can possibly be kept hereafter . Caluin l. 2. Inst. c. 7. § . 5. Wheras we said the keping of the Law was impossible , that is in few words both to be expounded & proued . And in Antid. Conc. Trid. sess. 6. c. 12. It sufficeth me aboundantly that there neuer was any yet , that satisfied the law of God : neither can there be any such found . Againe . He denyeth that the Prophets & Patriarches , & godly Kinges , how soeuer they might be holpen by the spirit of God , were not meet or able to beare the yoake of the Law : neither doth he doubtfully pronounce that the keeping of the Law was impossible .

9. That faith & holinesse is proper to the elect , & that being once had , it cannot be lost any more . Cal. l. 3. c. 2. § . 11. Therfore as God doth regenerate only the elect with incorruptible seed for euer , so that the seed of life planted in their harts may neuer perish : so soundly doth he seat the grace of his adoption in them , that it may be stable & sure . And § . 11. This in the meane time is to be holden for truth , that how small & weake soeuer faith be in the elect ; yet because it is a sure pledge vnto them of the spirit of God , and a seale of their adoption , the print therof can neuer be blotted out of their harts . And. c. 24. § . 6. And neither is this now doubtfull , that Christ when he prayeth for all the faithfull , asketh the same thing for them , which he asked for Peter , that their saith may neuer fayle : wherby we may gather that they are out of daunger of falling away .

10. That indeed God calleth reprobates to the faith ; but yet with the externall voice only ; not by internall grace ; neither doth God do it seriously , and with a purpose to help them , but feignedly , & with intention to hurt them . Cal. l. 3. c. 24. § . 13. He directeth his voice vnto them , but to the end they may waxe more deafe . He lighteth a light , but that they may be made the blinder . He profers them doctrine , but that they may be more astonyshed therby . He applyeth a remedie vnto them , but that they may not be healed . &c.

These & the like do Caluinists teach . But the primitiue Church in the first 500. yeares taught no such thing . Yea , it taught the contrary in all things , as shal appeare by the Induction following .

The Primitiue Church taught ,

1. THAT God was not authour of sinne . S. Chrysostome hom. 2 3. in Acta Apostolorum : Let no man say , God is to vs author of euills . Againe . Better it were to be buried six hundred times , than that God should heare of such things by vs . Aug. l. 2. de peccat . meritis c. 17. Make not God the cause of any mans fault . Prosp. in responsione ad capitul . Gallor . c. 14. God is the author of good things , but not of euill things . Fulgent . l. 2. ad Monim . c. 19. Deus non est vltor , cuius est author . Therfore seeing he is reuenger of Sinnes , he is not authour of them .

2. That God did not predestinate any man vnto death , but by reason of sinne . Aug. l. 3. cont. Iuliannm . c. 18. God is good , & God is iust ; he can saue men without good merits because he is good : but he cannot damne man without euill merits , because he is iust . And ad articulos falso sibi impositos art. 2. That men are borne , it is a good turne ; but it is the fault of the preuaricator , that they perish . Tertul. in libro de resurrectione carnis , Deus de suo optimus est , de nostro iustus . Fulgentius l. 1. ad Monimun . c. 26. It is well knowne there can not be said to be Gods wrath , but where mans iniquitie is belieued to haue gone before .

3. That the Body and Bloud of Christ is truly and really in the Eucharist , Hilarius . l 8. de Trinit. Concerning the verity of the flesh & bloud there is left no place of doubt . Cyril . Hierosolymitan . Cateches. 4. When Christ himselfe so affirmeth , & saith of the bread , Hoc est corpus meum , who dare afterwards doubt therof ? And in the same place : Vnder the forme of bread his body is giuen thee , & vnder the forme of wine there is giuen his bloud . & infra . Holding this for most certaine that this bread , which we see , is not bread , though the tast iudge it to be bread , but the body of Christ . Ambrosius l. 4. de Sacrament is c. 4. When the consecration is made of bread it becomes the body of Christ . And in lib. de mysterijs initiandis c. 9. Perhaps thou wilt say ; I see another thing : how tellest thou me , that shall receiue the body of Christ ? And this point remaines yet , that we proue it &c. [ Aug. serm. 28. de verbis Domini , Before the words of Christ , that which is offered is called bread , but when the wordes of Christ are vttered , it is no longer called bread , sed CORPVS appellatur . ]

4. That Baptisme for Infants is necessarie to saluation . Aug. l. 3. de anima & cius origine c. 9. Belieue not , say not , teach not , that children preuented by death , before they be baptized , can attaine to the pardon of originall sinne , if thou wilt be a Catholike . And epist. 28. ad Hieronymum : Whosoeuer shall say , that euen such children shall be quickened in Christ , as depart this life without participation of his Sacrament , this man verily condemneth the whole Church . Let al Caluinists listen vnto this .

5. That originall sinne is taken away by Baptisme . Aug. Conc. 1. in Psal. 115. That as the Aegyptians were drowned in the sea , so are our sinns droumed and extinct in baptisme , the Prophet doth intimate more clearely then the light it selfe , saying : He will cast all our sinns into the depth of the sea . Amb. l. 2. de Sacram . c. 4. Worthily is that water sweet , wherin our fault is swallowed vp . Lactantius . l. 3. c. 26. By one lauare is all euill abolished .

6. That faith without works and the keeping of the commandements is not sufficient to saluation . Clemens Alexandrinui l. 5. stromatum . By grace we are saued , but yet not without good workes . Nazra . orat . in sanctum lauacrum . Doe good , because that faith without workes is dead . Chrysost. homil. lib. 3. in Ioan. Doth it suffice vnto eternall life to belieue in the Sonne ▪ No , it doth not , saith he . S. Hierome in cap. 26. Isaiae . Let a wall , & a forewall be set therin . The wall of good works , & the forewall of Faith . For it is not sufficient to haue a wall of faith , vnlesse that saith it selfe be strengthned by good works . Aug. in lib. de fide & operibus . Now let vs see that which must be shaken out of all religious harts , least by an euill security they loose their saluation , if they shall thinke only saith to be sufficient for the obtaining of it &c.

7. That the works of the Iust are meritorious before God . Aug. serm. 102. de tempore . Deus pro meritis sidei a tque bonorum operum dabit suis fidelibus regnum caelorum . God for the merits of faith & of God works will giue vnto his faithfull children the Kingdome of Heauen . Basil . orat . in initium Prouerbiorum . All we that walke the way of the Ghospell , are merchants ; getting vnto our selues the possession of heauen , by the workes of the commaundements .

8. That the law of God is not impossible . Basil . in illud Attende tibi . It is a wicked thing to say that the Commaundements are impossible . Chrysost. hom. 8. de poenitentia . Doe not accuse our Lord ; he commaundeth not impossible things . S. Hier. l. 3. x Pelagianos . God hath commaunded things that are possible : this no man doubteth . Aug. l. de natura & gratia , c. 43. God therfore commaundeth not impossible things .

9. That faith , & holinesse being once had , may yet be lost againe : neither is it proper to the elect only . Aug. in lib. de corrept. & gratiac . 13. We must belieue , that some of the Children of perdition , ( hauing not receiued the gift of perseuerance to the end ) haue begun to liue in that faith , which worketh by charity , and do for some while liue both faithfully and iustly , and afterwards fall .

10. That God by his internall grace calleth al , euen reprobates vnto the faith , & as much as lieth in him seeketh their saluation . Ambr. serm. 8. in Psal. 118. The Sun of Iustice is risen vnto all , comen vnto all , suffered for all , and rose againe for all . But if any belieue not in Christ , he defraudeth himselfe of as general a benefit , as if a man hauing his windowes shut , should barre forth the beames of the Sunne , Chrysost. hom. 7. in leremiam ▪ He enlighteneth euery man , as much as in him lyeth . But if any voluntarily ( the eyes of their mind being closed ) will not direct their eye-sight vnto the beames of this light , such persist not in darkenesse by reason of the light , but through their own malice or fault .

Now thou seest , Good Reader , I suppose , that the Caluinists Church teacheth one thing , and the Primitiue Church another thing , in matters of sayth , Caluin himselfe confesseth as much ; & it manifestly appeareth by these few things , which we haue alledged . Wherupon I conclude that which was to be proued , viz. that the Caluinists Church at this time is not the true Church of Christ , because that it disagreeth from the Primitiue Church , which all men graunt was the true Catholike , & Apostolike Church , Ergo the Roman Church is the Catholike Church .

Hitherto haue we spoken of the former part . The latter is , that for the space of a 1000. yeares from Pope Gregory vntil Mart. Luther , there was no visible Church but the Roman which had a lawful succession of Bishops , & consent with the primitiue Church in doctrin of faith . This needs no proof , because the Caluinists can assigne forth no such Church , besides the Roman . Or if they thinke that they can , I intreat them to shew vnto me , who were the Doctors of that Church ? who were the Bishops & Pastours ? who were the Martyrs ? what Kings & Emperours adhered vnto it ? what heretikos were cast forth by it ? What Vniuersities were confirmed by it ? what Churches it builded ? To none of these can they answere any other thing but that they know not , or cannot tell .

But I wil vrge them further . If there were any visible Church for these 1000. yeares , either it was knowne or vnknowne to men . If it were knowne , name then the Doctours & Bishops therof . Name the Prouince , Citty , Castle , wherin it was ? Who hath reueiled this matter vnto you ? None of you lyued in those dayes . And to them that liued then , it was vnknowne , you say . By what meanes then know you , that such a Church there was ? Heere you are plunged , and sticke fast . And still I tarry , vntil you giue me an answere . Therfore once againe I conclude , that there neither now is , nor hath bene hitherto any visible Church , besides the Church of Rome , which hath agreed with the Primitiue Church , in matters of faith , and had a lawfull succession of Bishops .

FINIS .