A DEFENCE OF THE ROMAN CHVRCH 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 Anno Domini M. DC XII THE PRINTER to the Reader GOOD Reader this short Treatise being sōt vnto me long since from a friend who had caused it to be translated out of Latin into English I haue iudged it worthy to be imparted vnto theo for that it will giue thee light in a matter which greatly importeth thee to know and on which the Aduersaries do imploy their whole endeauours to cast a cloud of obscurity The matter in Controuersy is Whether the Church of Rome hath fallen from her ancient faith The Protestants affirme the same and if they could in place of often saying it once proue it their cause were much the better The Catholiques on the contrary side deny that She euer admitted the least change in any point of faith Which if thou find to be so as by reading this little Phamphlet I hope thou shalt then hast thou a cleere and sure way laid before thee to resolue thyselfe of all doubtes that may concerne Religion Bestow therfore the reading therof and thou shalt find the profit to counteruaile thy paynes And so wishing thee euerlasting happines I bid thee farewell 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 begū 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 thē 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 VVhether the Roman Church hall The State of the cōtrouersie sallen 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 grāted 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 mē 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 cōteined vnder Faith although it be visible according to some other thing that is not cōteined vnder Faith And of this matter there be diuers exāples 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 SanctoruÌ„ 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 â— 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. VVe are not the children of the hand-mayde but of the free-woman â— 31. That she is a Virgin appeareth by that 2. Cor. 11. I haue espoused you to one man â— 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. â— 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 assistaÌ„ce 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 SoÌ„ne 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 â— 4. c. 2. â— 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 * â— or choseÌ„ out seuered vntill they be laid out vpon the shore 2. All Catholikes do agree herein We confesse saith S. Augustine â—ract 6. â—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 â—erm 107. â—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 gremiuÌ„ 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 CoÌ„munion 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
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
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
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 §