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 successiō of Bishops Our Aduersaries graūt that the succession of Bishops remaineth yet in the Church of Rome because they se they cānot 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 cānot be demōstrated 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 Iustificatiō 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 cānot deduce their succession any further thē Luthers time Ergo it hath failed in the continued successiō of Bishops But the true Church ought to haue a continued and not an interrupted successiō of Bishops as we haue before proued out of Caluin himself Secondly because the Caluinists Church cōsenteth 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 anciēt 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 Aneiēts cannot be excused c. 5. Touching Concupiscence l. 3. c. 3. § 10. Neque opus est multū inuestigando laborare quid hic veteres senscrint Neither need we labour much in searching out what the old writers haue thought heerin 6. Concerning Satisfactiō l 2. c. 4. § 38. But litle do these things moue me which do euery where occurre in the books of the old VVriters 7. Cōcerning Praier for the dead l. 3. c. 5. § 10. VVhē 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 thēselues saith Caluin that prayed for the dead did see that heerin they wanted both commandement of God lawfull example But who vpō 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 cōmonly 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 VVhatsoeuer men or Sathan himselfe do attēpt yet doth God hould the sterne And § 2. Sathā is said to blind the minds of the vnsaithfull But whence is this but that the effectuall working of errour cōmeth 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 ordināce 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 men̄ some to be predestinated vnto saluation and other some to destruction And §
perish so soūdly 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 thē but feignedly with intention to hurt thē 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 Inductiō following The Primitiue Church taught 1. THAT God was not authour of sinne S. Chrysostome hom 2 3. in Acta Apostolorū Let no man say God is to vs author of euills Againe Better it were to be buried six hundred times thē that God should heare of such things by vs. Aug. l. 2. de peccat meritis c. 17. Make not God the cause of any mās fault Prosp in respōsione ad capitul Gallor c. 14. God is the author of good things but not of euill things Fulgēt l. 2. ad Monim c. 19. Deus non est vltor cuius est author Therfore seeing he is reuēger 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 mā 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 mās 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. VVhen 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 giuē 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. VVhen the consecration is made of bread it becomes the body of Christ And in lib. de mysterijs initiādis 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 lōger called bread sed CORPVS appellatur 4. That Baptisme for Infāts 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 pardō of originall sinne if thou wilt be a Catholike And epist 28. ad Hieronymum VVhosoeuer shall say that euē 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 listē vnto this 5. That originall sinne is taken away by Baptisme Aug. Conc. 1. in Psal 115. That as the Aegyptiās 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. VVorthily 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 lauacrū 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 bonorū operum dabit suis fidelibus regnum caelorū 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 commaūdeth not impossible things S. Hier. l. 3. cōtr 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. VVe 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 euē reprobates vnto the faith as much as lieth in him seeketh their saluatiō 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 mā 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 cōfesseth 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 spokē of the former part The latter is that for the space of a 1000. yeares frō Pope Gregory vntil Mart. Luther there was no visible Church but the Romā 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 thē 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 cōfirmed by it what Churches it builded To none of these can they answere any other thing but that they know not or cānot 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
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 impudēt 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 frō 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 whō 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 VVest 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 thē 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 Romā 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 frō that state wherin it then was Secōdly 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 vpō 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
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 vniuer sal 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◠Bonifaciū 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 VVhosoeuer 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 mēber 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 VVedlocke 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 frō the Christian society And then againe VVhence 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 thē 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 frō the Vine or a sheep out of the sheepfold straying amōg 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 Satā with the same wickednes endeauour to destroy that ministrie which notwithstanding Christ hath ordeined in his Church that it being taken away the edificatiō 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 slocke 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 Sacramēts the dispensatiō 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 slocke 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 euidētly 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