A DEFENCE OF THE ROMAN CHURCH. WHEREIN Is treated, Whether the said Church of Rome hath fallen in faith, or no? Written in Latin by the R. F. Martinus Becanus of the Society of jesus, Professor in Divinity: AND Now translated into English. Anno Domini, M. DC. XII. THE PRINTER to the Reader. GOOD Reader, this short Treatise being sont unto me long since from a friend, who had caused it to be translated out of Latin into English; I have judged it worthy to be imparted unto theo, for that it will give thee light in a matter which greatly importeth thee to know, and on which the Adversaries do employ their whole endeavours to cast a cloud of obscurity. The matter in Controversy is, Whether the Church of Rome hath fallen from her ancient faith? The Protestants affirm the same: and if they could in place of often saying it, once prove it, their cause were much the better. The Catholics on the contrary side deny, that She ever 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, than hast thou a clear and sure way laid before thee, to resolve thyself of all doubts, that may concern Religion. Bestow therefore the reading thereof, and thou shalt find the profit to countervail thy pains. And so wishing thee everlasting happiness, I bid thee farewell. WHETHER THE CHURCH OF ROME hath fallen in faith or no? THE sense hereof is, Whether the Roman Church, together with those other Churches which adhere unto it, hath so fallen and degenerated, that it should cease to be any longer a true Church? john 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 etc. Verily Rome in times past, was the Mother of all Churches; but in that it hath begun 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 seat of Antichrist. And of this we dispute. 2. Two ways we may understand it to have 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 therefore is the State of the controversy, Whether the Roman Church hall The State of the controversy. fallen in doctrine of saith? Caluin affirmeth it hath thus fallen: neither doth he otherwise prove it, then by a gross & manifest untruth. For he saith, that long ago the Popes of Rome have taught 3. most grievous 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 untruths as he doth, but by strong arguments, that the Church of Rome, as heretofore it was, so still to be at this present, the true Church of Christ: nor ever to have fallen away from her purity; and that three manner of ways. 1. By Scripture. 2. by Fathers. 3. by Caluin himself and his own principles. And that I may be brief, I will use this last kind of proof most; especially seeing that many others have long since both out of Scriptures & Fathers very copiously handled the same argument. To the end therefore that the whole matter may be the more easily perceived. I will labour to deduce, and explicate the same by certain Conclusions. This then is, The 1. Conclusion. THERE must be granted some visible Church on earth, which both is, and is also called Catholic, Holy, the Spouse of Christ, the house of God, the Pillar and firmament of Truth. 1 THIS conclusion is wholly granted by Caluin in his 4. book of Institutions Chap. 1. for many paragraphs together, where he purposely disputeth of the Visible Church. And verily in the 2. §. he affirmeth, that by Faith we believe the visible Church, when we say in the Apostles Creed, I believe the Holy Catholic Church. Wherefore that a visible Church be granted, is an article of Faith, according to Caluin. And full rightly. For albeit we see with external eyes, the multitude of those men, whereof 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 believe it. So that the visible Church is contained partly under sight, partly under Faith. With external eyes we see those men that be in the Church: with internal faith we believe, that amongst them the true doctrine of Christ is both delivered and conserved. 2. And thus is that Cavil of the Lutherans solved: That which we believe by faith, is not visible. But the Church we believe by faith. Ergo, the Church is not visible. For the Mayor Proposition ought thus to be understood: That which we believe by Faith is not visible, according to the thing that is contained under Faith, although it be visible according to some other thing, that is not contained under Faith. And of this matter there be divers examples. In Christ the Apostles saw his humanity, they believed his Divinity. In baptism we see the external water and washing; but the internal force of regeneration and remission of sins we believe. In the volume of the Bible, we see the paper, the writing, and the volume itself; we believe that to be the word of God, which is read therein. The same judgement therefore there is of the Church. Somewhat there is in it which we believe; and somewhat which we perceive by sense. 3. But least that any should be mistaken, we must yet use another distinction. For it may be two ways understood, that we believe the Church by Faith. First, that by faith we believe, that each man which is in the Church, is truly faithful, and doth with internal affection follow the doctrine of Christ. Secondly, that by faith we believe the doctrine of Christ to be both taught, and conserved in it. The former sense is false: the later is true. For we do not believe, that as many, as are in the visible Church with us, are according to internal affection, truly faithful, because it is plain, that many hypocrites are in the Church, as I will show you afterwards: yet do we believe that doctrine, which by external voice the men that are in the visible Church do profess to be that true doctrine of Christ and his Apostles, without which there is no salvation. 4. And that this visible Church is to be called Catholic, 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 certain. For both Scriptures, Creeds, and Fathers teach so every where. It is called Catholic or Universal, for three causes. First in respect of place, because it is spread over the whole world. Marc. 16. 15. Going into 〈◊〉 whole world, preach the gospel to every creature. Secondly, in respect of Time, because it shall last for ever, Dan. 2. 44. The God of heaven will set up a Kingdom, which shall never be dissipated, or dissolved. Thirdly in respect of the Men that are to be saved, because no man can be saved out of the Church. Herby appeareth the difference betwixt the Church of Christ, & the Synagogue of the jews. For the jews Synagogue was none of these ways Catholic or Universal. Not the first way: for it was not spread over the whole world, but over Palestine only. Not the second, because it lasted but a certain time. Not the third, because men, out of the Synagogue, might be saved, as job, the Ninivites, and others were. 5. It is called Holy, for these causes, First, because no man entereth into it, unless he be washed and sanctified by Baptism. And in this sense the Apostle said, that Christ hath washed his Eph. 5. 26. Church in the laver 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, worshippings, ceremonies, & Sacraments are ordained to sanctity. For they tend to this, that we either become holy, or that we increase, and be conserved in holiness. Thirdly because out of it, there is no holiness. Fourthly, because Christ is her head, who is the Holy Sanctus Sanctorun of Holies. Caluin §. 17. addeth, that she is called Holy, because she profiteth in sanctity daily, 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 himself, as the Apostle teacheth Ephes. 5. And she hath ●. 31. 32. three privileges. The first is, that she is fruitful. The second is, that she is Ever a Virgin. The third is, that she issued out of the side of her Spouse. All these three taken together, never happened to any spouse. Marry the wife of joseph was indeed both fruitful, and ever a Virgin; yet did she not come out of the side of her husband. Contrariwise, Eva was made out of the side of Adam, and was fruitful; yet was she not a perpetual Virgin. But the Spouse of Christ hath obtained all these at once. And first, that is fruitful, appeareth by that Gal. 4. We are not the children of the handmaid, but of the freewoman. ●. 31. That she is a Virgin, appeareth by that 2. Cor. 11. I have espoused you to one man, ●. 2. to exhibit a chaste Virgin unto Christ. That she came out of the side of Christ, many do gather out of that in S. john 19 ●. 34. One of the Soldiers opening his side with a lance, forthwith there issued out blood and water. 7. It is called, the house of God, because although God be every where, as himself confesseth in jeremy, saying, Cap. 23. 4. I fill heaven & earth: yet is he said to dwell after a peculiar manner in the Church, as in his house, by his singular assistance, government, and distribution of supernatural gifts & graces, Matth. 28. 20. This house he built for himself, Matth. 16. 18. In this house, he hath a Dispenser, and Steward over his family, Luc. 12. 42. In this house he begetteth children by Baptism, 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 silver, of wood, and of earth, 2. Tim. 2. 20. In this house he celebrateth marriages & maketh Nuptials to his Son, Matth. 22. 2. Out of this house, or Church, there are neither laws, nor miracles, nor Sacraments, nor Sacrifices, to wit, profitable to salvation. 8. It is called The Pillar and Firmament of Truth, both because, she is a faithful Keeper of God's truth, as Caluin explaineth: §. 10. as also, because in no part of the world beside, doth God's truth dwell, but in the visible Church, as Beza doth interpret 1. Tim. 3. 15. as lastly also because she can not err from the truth, as catholics do expound it. And thus much concerning the first Conclusion. The second conclusion. IN this visible, and Catholic Church, whereof we have spoken, are all such as are through Baptism 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, covetous, enutous, & evil speakers. And §. 13. They allege that Christ's Church is holy: but yet so, as that withal they understand it to be mixed of good and bad. Let them hear 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 choose out. severed, until they be laid out upon the shore. 2. All Catholics do agree herein. We confess (saith S. Augustine) ●ract. 6. ●n joan. that in the Catholic Church, are both good and bad, but as grain and chaff. Again. The Church hath in her strong men, she hath ●erm. 107. ●e temp. infirm; she hath just men, she hath also unjust. And again: Now all are accounted In Ps. 47 God's people, that bear his sacraments; but all appertain not to his mercy. For all that receive the Sacrament of the Baptism of Christ, are called Christians; but all live not worthily in that Sacrament. 3. The like do other Fathers write, and that worthily. For as Caluin himself hath observed, Christ's Church is compared in Scripture to a Barn, in which not only wheat, but chaff also is to be found. It is compared to a net that is cast into the sea, gathering fishes of all sorts together. It is compared to a Nuptial feast, to the which both good and bad are called. It is compared to ten Virgins, five whereof were wise, and as many of them foolish. It is compared to a sheepfold, in which are both sheep and goats. Lastly it is compared to a great House, wherein are vessels of all sorts, some unto honour, and other some unto contumely. The third Conclusion. OUT of this visible and Catholic Church, no man can be saved, or obtain remission of Sins. 1 THIS Caluin §. 4. teacheth in these words: Extraeius gremium nulla est speranda peccatorum remissio, nec ulla salus. Out of her lap, no remission of sins is to be hoped for, nor any salvation at all. And §. 20. The Lord hath not promised his mercy, but in the Communion of saints. And §. 22. This benefit (to wit of the remission of sins) is so proper unto the Church, that we cannot otherwise enjoy it, but by remaining in the communion of it. And in the same place. Therefore let every of us think this to be his duty, not to seek for remission of his sins elswere, but where the Lord hath put it, to wit, in the visible Church. 2. The same teach Catholics: He hath not God for his Father (saith S. Cyprian) De unitate Ecclesiae that hath not the Church for his mother. The holy universal Church, saith S. Gregory, Lib. 14. Moral. c. 2. preacheth, that no man can truly be saved, but in her, affirming that all such as are out of her, can in no wise be saved. The Catholic Church Ep. 50. a● Bonifacium Comitenm sub finen● only (saith S. Augustine) is the body of Christ, whose Saviour he is. Out of this body the Holy Ghost quickeneth no man. And, Whosoever he be, and what manner of man soever he be, he is Ser. 181 de tempore. no Christian, that is not in the Church of Christ. 3. divers causes hereof are assigned by S. Augustine. First because in the Church only, the Host of the Redeemer is immolated or offered up. 2. Those that labour in the vineyard only do receive their penny hire. 3. All that were out of the Ark, were drowned in the flood. 4. That member which abideth not in the body, cannot have life. 5. The bough that is cut off from the tree, cannot branch out or grow. 6. A river separated from his fountain drieth up. These and the like S. Augustine setteth down serm. 181. de tempore. 4. To the same purpose is that prophecy Isa. 60. Open shall thy gates be continually; v. 11. neither night, nor day shall they be shut, that the strength of the Gentiles may be brought unto thee, and that their Kings may be brought. For the Nation and the Kingdom that will not serve thee, shall perish. In which words there are two things foretold. One is, that Christ's Church should be visible, which should be continually open for all Nations, if they will enter into it. The other is, that all that entered not into it, should perish. The fourth Conclusion. SUCH as forsake this visible, and Catholic Church, are forsakers of Religion, and Traitors and violators of holy Wedlock. 1. THUS Caluin §. 10. when he saith: So great account doth the Lord make of the communion of his Church, that he shall he held a traitorous turncoat, and forsaker of Religion, whosoever disobediently alienates himself from the Christian society. And then again: Whence it followeth, that the departing from the Church, is the denying of God and Christ, and therefore so much the more must we beware of such kind of disagreement, or breach of faith. And yet again: Neither can there be a more heinous crime imagined, than with sacrilegious disloyalty, to violate that wedlock, which the only begotten Son of God vouchsased to contract with us. 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 divided. 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 faith or charity to be hindered, that we should start back from the Church, because we see cockle to be in the Church. We are only to labour, that we may become good corn, that when the corn begins to be laid up in our Lords barns, we may reap fruit for our work and labour. The Apostle in his Epistle saith: In a great house there are not only great vessels of gold and silver; but also of wood and earth; and verily some are honoured, other some dishonoured: Let us endeavour that we may be a golden and silver vessel. 3. And the reason appeareth by that which hath been said, because that out of the Church no man can be saved. Ergo, he that voluntarily forsaketh the Church, can have no hope of salvation. 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 wolves; or like to those, who being out of the Ark, were swallowed up by the deluge, or flood of waters. The fifth Conclusion. THIS visible Church of Christ cannot be without Pastors, Doctors, Bishops, and other Ministers, that have a lawful calling and ordination. SO teacheth Cal. §. 11. where he saith. Now doth Satan with the same wickedness endeavour to destroy that ministry, which notwithstanding Christ hath ordained in his Church, that it being taken away, the edification thereof might perish. And c. 3. §. 4. Fear follow Pastors and Doctors whom the Church can never 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 company united to the Priest, and a flock adhering to their Pastor. 2. And the reason hereof is threefold. The first is, because the Church cannot be without faith. And faith cometh by hearing, Rom. 10. 14. How shall they invocate, in whom they have not believed? or how shall they believe him, whom they have not heard? And how shall they hear 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 whereof appertaineth to Bishops and Pastors. The third is, because in every Commonwealth there ought to be order: Some are to govern, & others to obey: therefore in like manner in the Church some aught to be sheep, others Pastors or Shepherds. Hear hence is that of the Acts 20. 28. Attend to yourselves, & to the whole flock, over which the Holy Ghost hath placed you Bishops, to govern the Church of God. And Eph. 4. 11. And he gave some Apostles, and some Prophets, and other some Evangelists, and others Pastors and Doctors, to the consummation of Saints, unto the work of the ministry, unto the edification of the body of Christ. Upon which words Beza Caluins' disciple writeth thus: Out of which words it is plain enough, that these two gifts (to wit, of being Pastors and Doctors) ought to be perpetual in the Church of God. The sixth Conclusion. THIS visible Church is so firmly founded upon Christ, that it cannot possibly fall away, or perish. 1. THIS Caluin cannot deny, because it followeth evidently out of his own principles. This I will show you by these arguments following. First, no man can be saved out of the visible Church, according to the third Conclusion granted by Caluin. But always there are some saved. Ergo, always there is a visible Church. Secondly, Christ conjoined to himself the visible Church, as a Spouse, with an indissoluble band, according to the first▪ Conclusion. Ergo, the Church can by no means be separated or pulled away from Christ. Thirdly It is an article of faith, that a visible Church be granted, according to the same Conclusion. But articles of faith are always true. Ergo, it is always▪ true, that a visible Church be granted. These are out Caluin himself. 2. Now followeth an argument out of the Scripture, especially out of that place Matth. 16. 18. Upon this rock will I build my Church, and the gates of Hell shall not prevail against her. Hear Christ promiseth two things. 1. that he will build his Church upon a rock. 2. that Hell gates shall never prevail 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 upon a rock; and he a fool, that buildeth on the sand. And he showeth the cause why: for that when some more violent tempest doth arise, that house which was built upon the sand, falleth down to the ground: but not that which was founded on a rock. Christ then would imitate the wise builder, & build his Church upon a rock, that by no force of winds or storms, it may be disturbed. 3. Hereby it appeareth, that such as teach, the Church of Christ to have fallen, or that it may fall, do great injury unto Christ. For thereupon it plainly followeth, that he built it not upon a rock, but on the sand, and therefore to have imitated the foolish, not the wise builders, yea to have been a fabler, in that he promised to build it upon a rock, and did not: and because he said, the gates of Hell should not prevail against it, and yet have prevailed. Neither may it be objected, that Christ spoke of the invisible Church. For he plainly speaketh there of the visible Church, as Beza upon that place confesseth, and others every where. 4. The same is confirmed by that, Psal. 47. 9 God hath sounded it for ever. Upon which place S. Augustine writeth thus. But perhaps that City (he speaketh of the Church) which hath held up the world, shall be some time overturned? God forbidden. God hath sounded it for ever. If therefore God hath sounded it for ever, why searest thou lest the sky should fall? And upon the 101. Psal. concione 2. disputing there against the Donatists, who said, that the whole visible Church was perished, and remained only in Africa, amongst certain just persons only, he thus saith: But that Church which was of all nations, is now no where, she hath utterly perished. This they say, who are not in her. Oh impudent voice! She is not, because thou art not in her▪ But beware, lest thou therefore be'st not: for the shall be, although thou be not. And afterwards he bringeth in the Church speaking thus: How long shall 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, even to the end of the world. The seventh Conclusion. THE Roman Church, for the first 500 years after Christ, was that visible and Catholic Church of Christ, whereof we have hitherto spoken. 1. THIS Conclusion may be understood two ways. 1. That the Roman Church, that is, only that Church which was at Rome, was Catholic and Universal. But this is false, & is as falsely imposed upon us by certain of our Adversaries. Secondly that the Roman Church, that is, all that whole multitude of the faithful, which did at that time adhere unto the Pope, was the Catholic and Universal 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 particular Churches of Christ, which then were dispersed over the face of the earth, did adhere to the Roman Church, or Bishop of Rome. 2. In this sense the ancient Fathers took the Roman Church, & the Catholic Church for one & the same: as S. Hierome cont. Rufinum Apol. 1. near the beginning; Ambros. de obitu Satyrifratris, & others. Yea, when they would recount, & unfold the Catalogue of such Bishops as had lawfully succeeded one another in the Catholic & Apostolic Church; they all ways spoke 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 themselves, 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 own particular Churches, but of the Roman Church only, to which as to their mother, the other particular Churches did adhere. 3. This may be confirmed two ways. First, because after the first 300. years flourished Pope Gregory, to whom as to their Head, the whole Christian world was conjoined, as appeareth by his Epistles which he sent to all Provinces, especially to the Bishops of the East, of Africa, Spain, France, and Italy▪ Secondly because after Pope Gregory's death, was celebrated the sixth General Council, which our Adversaries receive 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 Council, 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 unto them, Cent. 7● cap. 9 they all followed, as the Magdeburgians do record at large. 4. Thus have we found therefore, that for the first 500 years, the Catholic Church was that very company of faithful people, dispersed over the face of the earth, which did adhere, in doctrine of faith, to the Pope of Rome. Now we must see whether in the mean time, there be any thing in this matter changed, or altered. The eight Conclusion. THE Church of Rome hitherto hath never fallen from that state wherein she was the first 500 years: and therefore as she was the true Catholic and Apostolic Church then, so is she also now. 1. THIS Conclusion is proved two ways. First directly, in this wise. The Roman Church retaineth still the self same doctrine of faith, & succession of Bishops, which it had in the first 500 years. Ergo, it is not fallen from that state, wherein it then was. Secondly indirectly, in this manner. The visibe Church of Christ, and the lawful succession of Bishops, cannot fall on earth, as is already proved out of Caluin. Ergo it must needs be, that both now there is, and hitherto the visible Church of Christ hath been upon earth, with a law▪ full succession of Bishops, which in doctrine consenteth, or hath consented with the primitive Church, which was in the first 500 years. But no other Church, besides the Roman Church▪ either is now, or hath been hitherto, which either now hath, or hath had a lawful succession of Bishops, and now consenteth, or hath consented with the primitive Church, in doctrine of faith: Ergo the Roman Church now is, & always hath been 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 containeth in it two parts; the one touching the doctrine of faith, the other cocerning the succession of Bishops. Our adversaries grant, that the succession of Bishops remaineth yet in the Church of Rome, because they see they cannot deny it: but they deny the self same doctrine to remain, which was in the first 500 years. This is the thing therefore 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. Whatsoever the Roman Church now teacheth, concerning the principal mysteries of our Faith, to wit, of Christ's real Presence in the Eucharist, of the necessity of baptizing Infants, of the sacrifice of the Mass, of justification, of the necessity & merit of good works, touching invocation of saints, single life of Priests, fasting, satisfaction, and Traditions; this was taught heretofore by the primitive Church, which flourished in the first 500 years. Ergo, the Roman Church hath not fallen from the primitive Church in matters of faith. The Antecedent may be proved two ways. 1. By an induction, through each part or member. 2. By the concession or grant of Caluin himself. Both which I will perform in that which followeth. The explication of the later Argument. 4. THE later Argument hath divers parts; only two whereof have need of proof. One is, that there is no visible Church on earth at this time, besides the Roman, which can have a lawful succession of Bishops, or consent in doctrine of faith with the primitive Church, which was in the first 500 years. The other is, that neither for a 1000 years from Pope Gregory's time, until Martin Luther, was there any such Church besides the Church of Rome. 5. The former part I thus prove. 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 Mayor, the Caluinists (against whom I dispute) do willingly grant. The Minor I prove two ways. First, because the Caluinists Church, which is now extant, neither hath any lawful Priests, or Bishops; or if it have any, it cannot deduce their succession any further than Luther's time. Ergo it hath failed in the continued succession of Bishops. But the true Church ought to have a continued, and not an interrupted succession of Bishops: as we have before proved out of Caluin himself. Secondly, because the Caluinists Church consenteth not in doctrine of faith, with the primitive Church, which was in the first 500 years. This again I will show two ways. First by the grant of Galuin himself. For he plainly confesseth, that he dissenteth from the ancient Church in these points following. 1. Touching free-will. l. 2. Inst. c. 2. §. 4. 2. Concerning the cooperation of free-will with the grace of God. l. 2. c. 3. §. 7. 3. Touching justification. l. 3. c. 11. §. 15. Nec Augustini quide sententia recipieda est etc. Neither verily is the opinion of Augustine to be received etc. 4. Touching the person of the Mediator. l. 2. c. 14. §. 3. And here the error of the Aneients cannot be excused etc. 5. Touching Concupiscence. l. 3. c. 3. §. 10. Neque opus est multum investigando laborare, quid hic veteres senscrint. Neither need we labour much in searching out what the old writers have thought herein. 6. Concerning Satisfaction. l 2. c. 4. §. 38. But little do these things move me, which do every where occur in the books of the old Writers. 7. Concerning Prayer for the dead. l. 3. c. 5. §. 10. When the adversaries object unto me, that it hath been received by custom above 1300. years, to pray for the dead etc. [And a little after he saith that although they saw they should not have done so, yet they did so. But the very old Fathers themselves (saith Caluin) that prayed for the dead, did see, that herein they wanted both commandment of God, & lawful example. But who upon Caluins' words will believe, that these Blessed Saints of God, would do that which they yet saw was offensive unto God?] 8. Touching Merit. l. 3. c. 15. §. 2. The old writers of the Church (I confess) commonly used the word Merit etc. 9 Touching Traditions. l. 4. c. 12. §. 23. But this prohibition doth clearly show how pestiferous all traditions are. 10. Touching solemn Penance. l. 4. c. 12. §. 8. In which behalf the immeasurable austerity of the ancient Fathers cannot be excused. 11. Concerning Lent. l. 4. c. 12. §. 20. At that time the superstitious observation of Lent, was grown in use every where etc. 12. Touching laics baptizing in time of necessity. l. 4. c. 15. §. 20. And that it hath been for many ages past, yea, & in a manner, at the very beginning of the Church, received in use, that in peril of death Laics might baptise, I see not with how strong a reason it may be defended. 6. Thus have I showed you by Caluins own grant, that the Caluinists Church dissenteth in doctrine from the Primitive Church. Now I will declare the same by this brief induction. The Caluinists do teach, 1. THAT God is the author of sin. Caluin l. 1. Inst. c. 18. §. 3. And now I have showed plainly enough, that God is to be called the author of all those things which these Censurers will have to happen only 〈◊〉 his idle sufferance. & §. 4. Man, by God's just impulsion, doth that which is not lawful for him to do. And §. 1. Absolom defiling his Father's bed with incestuous adultery, committed detestable wickedness, yet doth God pronounce this to be his. And in the same place. Whatsoever men, or Satan himself do attempt; yet doth God hold the stern. And §. 2. Satan is said to blind the minds of the unsaithfull. But whence is this, but that the effectual working of error cometh from God himself? 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 upon them. 2. That God by his only will did predestinate men to eternal death, without any fault or theirs. Cal. l. 3. c. 21. §. 1. It is evident, that it is wrought by the will of God, that to some salvation is freely offered; And other some are debarred for coming to it. Et infra. I his (as many think) is a cumbersome question; because they think nothing to be less reasonable, then out of the common multitude of men some to be predestinated unto salvation, and other some to destruction. And §. 5. We call predestination that eternal decree of God, whereby he had it determined with himself, what he willed to become of every man. For all are not created to a like condition: but to some eternal life, to other some eternal damnation is preordained. Therefore, as to one of these two ends every man is ordained: so we say he is predestinate either to life, or to death. And Cap. 22. §. 7. But wheresoever this pleasure of God reigneth, there no works come to be considered. And. c. 23. §. 1. It is in no wise meet to assign 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 own deserving, are predestinate to eternal death. And §. 5. I say that they were created of the Lord, whom he without doubt foreknew were to go into destruction; and that it was so done, because he so willed. 3. That Christ's body is not in the Eucharist, but in heaven only. Caluin in his Consent with the Tigurines in the matter of the Sacrament. All local imagination of presence must be taken away; sor when the signs are here in this world, we see them with our eyes, we seel them with our hands. Christ, as he is man, is no other where to be sought for, then in heaven, nor otherwise then with the mind, and understanding of saith. Perverse therefore & impious superstition it is, to include him under the elements of this world. Wherefore such as in the solene words of the Supper, Hoc est corpus meum, Hic est sangius meus, do precisely urge the literal sense (as they say) let us reject them as preposterous interpreters. For we hold it to be without all controversy, that they are to be taken figuratively; and that the bread & wine are said to be that which they do signify. Neither ought this to seem either new or insolent, that the name of the thing figured, should by the figure called Metonymia be transferred unto the sign; seeing such like speeches do every where occur in Scriptures. Neither do we by so speaking, say any thing more, than what is extant amongst all the ancientest, & best approved writers of the Church. And yet again. Because the body of Christ is finite, & contained in heaven, as in a place: it must needs be so far distant from us, as Heaven is from Earth. 4. That Baptism is not necessary to Salvation for children of faithful parents, because that such children are sanctified from their mother's womb, & are heirs of eternal life, through that promise Gen. 17. 7. I will be thy God, and of thy seed after thee. Calu. in Antidote. Concil. Trident. sess. 6. cap. 5. But it hath pleased the Council to drive such Children away from the Kingdom of God, as are first taken out of this life, before they could be offered unto Baptism: as though it were said in vain, that such are borne holy that are borne of faithful parents? For unless the promise of life should already belong to them before; he should profane Baptism, whosoever should give it them. But if that God have adopted them unto his Kingdom; how great an injury is there done to the promise, as if it were not sufficient of itself unto their salvation? The contrary opinion (I confess) hath borne sway: but it is an unjust thing that God's truth should be overwhelmed with man's error, though of never so long continuance. The salvation of children is included in the promise, by which God testifieth to the faithful, that he will be a God to them, and to their seed. In this respect did he pronounce such to be borne unto him, as came from Abraham. Not from baptism therefore hath their salvation beginning, but that which was already founded in the word, is now sealed by Baptism. 5. That Original Sin is not taken away by Baptism, but still remaineth in us so long as we live. Cal l. 2. Inst. c. 1. §. 8. This perverseness never ceaseth in us. And. l. 4. c. 15. §. 10. Now it is clear, how false it is, that by baptism we are loosed, and delivered from Original sin. And in Antidoto Conc. Trid. sess. 5. Sin truly abideth in us: neither is it by Baptism extinguished. 6. That only faith doth justify, and is sufficient to Salvation▪ Cal. Inst. l. 3. c. 11. §. 18. We say that man is justified by saith only. And a little after. Doth not he perfectly enough give all things unto saith, that taketh all things from works? 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 know, that the trust of Salvation in no wise dependeth of keeping the commandments. For that sentence of Paul ever standeth, That the Gospel differeth from the Law in this, that it promiseth life, not under the condition of works▪ as it did, but through Faith. 7. That all the works of the Just, are defilings & mortal sins. Cal. l. Inst. 3. c. 12. §. 4. All the works of men are nothing else, but defilings & filthiness; & that which amongst the common sort is accounted righteousness, is before God mere iniquity. And c. 14. §. 9 Thus have we showed, that not so much as one good work cometh out of holy men, which if it be judged in itself, deserveth not the just reward of shame. And §. 11. Upon these 2. points we must firmly stand, that there was never yet any work of a godly man, which if it were examined by the severe judgement of God, was not damnable. Again. If any such work were showed (which is not possible for man,) yet being corrupted & defiled with sin, wherewith most certain it is that the doer of it is burdened & defiled it looseth grace. And c. 15. §. 3. Nothing cometh out of any man, how perfect soever 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 never so holy, was it ever yet kept, or can possibly be kept hereafter. Caluin l. 2. Inst. c. 7. §. 5. Whereas we said the keeping of the Law was impossible, that is in few words both to be expounded & proved. And in Antid. Conc. Trid. sess. 6. c. 12. It sufficeth me abundantly that there never was any yet, that satisfied the law of God: neither can there be any such found. Again. He denieth that the Prophets & patriarchs, & godly Kings, how soever they might be helped by the spirit of God, were not meet or able to bear the yoke of the Law: neither doth he doubtfully pronounce that the keeping of the Law was impossible. 9 That faith & holiness is proper to the elect, & that being once had, it cannot be lost any more. Cal. l. 3. c. 2. §. 11. Therefore as God doth regenerate only the elect with incorruptible seed for ever, so that the seed of life planted in their hearts may never perish: so sound doth he seat the grace of his adoption in them, that it may be stable & sure. And §. 11. This in the mean time is to be holden for truth, that how small & weak soever faith be in the elect; yet because it is a sure pledge unto them of the spirit of God, and a seal of their adoption, the print thereof can never be blotted out of their hearts. And. c. 24. §. 6. And neither is this now doubtful, that Christ when he prayeth for all the faithful, asketh the same thing for them, which he asked for Peter, that their saith may never fail: whereby we may gather that they are out of danger of falling away. 10. That indeed God calleth reprobates to the faith; but yet with the external voice only; not by internal 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 unto them, but to the end they may wax more deaf. He lighteth a light, but that they may be made the blinder. He proffers them doctrine, but that they may be more astonished thereby. He applieth a remedy unto them, but that they may not be healed. etc. These & the like do Caluinists teach. But the primitive Church in the first 500 years taught no such thing. Yea, it taught the contrary in all things, as shall appear by the Induction following. The Primitive Church taught, 1. THAT God was not author of sin. S. Chrysostome hom. 2 3. in Acta Apostolorun: Let no man say, God is to us author of evils. Again. Better it were to be buried six hundred times, than that God should hear of such things by us. Aug. l. 2. de peccat. meritis c. 17. Make not God the cause of any man's fault. Prosp. in responsione ad capitul. Gallor. c. 14. God is the author of good things, but not of evil things. Fulgent. l. 2. ad Monim. c. 19 Deus non est ultor, cuius est author. Therefore seeing he is revenger of Sins, he is not author of them. 2. That God did not predestinate any man unto death, but by reason of sin. Aug. l. 3. cont. juliannm. c. 18. God is good, & God is just; he can save men without good merits because he is good: but he cannot damn man without evil merits, because he is just. And ad articulos falso sibi impositos art. 2. That men are borne, it is a good turn; but it is the fault of the prevaricator, that they perish. Tertul. in libro de resurrectione carnis, Deus de suo optimus est, de nostro justus. Fulgentius l. 1. ad Monimun. c. 26. It is well known there can not be said to be God's wrath, but where man's iniquity is believed to have gone before. 3. That the Body and Blood of Christ is truly and really in the Eucharist, Hilarius. l 8. de Trinit. Concerning the verity of the flesh & blood there is left no place of doubt. Cyril. Hierosolymitan. Cateches. 4. When Christ himself so affirmeth, & saith of the bread, Hoc est corpus meum, who dare afterwards doubt thereof? And in the same place: Under the form of bread his body is given thee, & under the form of wine there is given his blood. & infra. Holding this for most certain that this bread, which we see, is not bread, though the taste judge it to be bread, but the body of Christ. Ambrose 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 receive the body of Christ? And this point remains yet, that we prove it etc. [Aug. serm. 28. de verbis Domini, Before the words of Christ, that which is offered is called bread, but when the words of Christ are uttered, it is no longer called bread, sed CORPVS appellatur.] 4. That Baptism for Infants is necessary to salvation. Aug. l. 3. de anima & cius origine c. 9 Believe not, say not, teach not, that children prevented by death, before they be baptised, can attain to the pardon of original sin, if thou wilt be a Catholic. And epist. 28. ad Hieronymum: Whosoever shall say, that even such children shall be quickened in Christ, as departed this life without participation of his Sacrament, this man verily condemneth the whole Church. Let all Caluinists listen unto this. 5. That original sin is taken away by Baptism. Aug. Conc. 1. in Psal. 115. That as the Egyptians were drowned in the sea, so are our sins droumed and extinct in baptism, the Prophet doth intimate more clearly than the light itself, saying: He will cast all our sins into the depth of the sea. Amb. l. 2. de Sacram. c. 4. Worthily is that water sweet, wherein our fault is swallowed up. Lactantius. l. 3. c. 26. By one lavare is all evil abolished. 6. That faith without works and the keeping of the commandments is not sufficient to salvation. Clemens Alexandrinui l. 5. stromatum. By grace we are saved, but yet not without good works. Nazra. orat. in sanctum lavacrum. Do good, because that faith without works is dead. Chrysost. homil. lib. 3. in joan. Doth it suffice unto eternal life to believe in the Son▪ No, it doth not, saith he. S. Hierome in cap. 26. Isaiae. Let a wall, & a forewall be set therein. The wall of good works, & the forewall of Faith. For it is not sufficient to have a wall of faith, unless that saith itself be strengthened by good works. Aug. in lib. de fide & operibus. Now let us see that which must be shaken out of all religious hearts, lest by an evil security they lose their salvation, if they shall think only saith to be sufficient for the obtaining of it etc. 7. That the works of the Just 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 give unto his faithful children the Kingdom of Heaven. Basil. orat. in initium Proverbiorum. All we that walk the way of the Gospel, are merchants; getting unto ourselves the possession of heaven, by the works of the commandments. 8. That the law of God is not impossible. Basil. in illud Attend tibi. It is a wicked thing to say that the Commandments are impossible. Chrysost. hom. 8. de poenitentia. Do not accuse our Lord; he commandeth not impossible things. S. Hier. l. 3. x Pelagianos. God hath commanded things that are possible: this no man doubteth. Aug. l. de natura & gratia, c. 43. God therefore commandeth not impossible things. 9 That faith, & holiness being once had, may yet be lost again: neither is it proper to the elect only. Aug. in lib. de corrept. & gratiac. 13. We must believe, that some of the Children of perdition, (having not received the gift of perseverance to the end) have begun to live in that faith, which worketh by charity, and do for some while live both faithfully and justly, and afterwards fall. 10. That God by his internal grace calleth all, even reprobates unto the faith, & as much as lieth in him seeketh their salvation. Ambr. serm. 8. in Psal. 118. The Sun of justice is risen unto all, comen unto all, suffered for all, and rose again for all. But if any believe not in Christ, he defraudeth himself of as general a benefit, as if a man having his windows shut, should bar forth the beams of the Sun, Chrysost. hom. 7. in leremiam▪ He enlighteneth every man, as much as in him lieth. But if any voluntarily (the eyes of their mind being closed) will not direct their eyesight unto the beams of this light, such persist not in darkness 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 Primitive Church another thing, in matters of saith, Caluin himself confesseth as much; & it manifestly appeareth by these few things, which we have alleged. Whereupon I conclude that which was to be proved, viz. that the Caluinists Church at this time is not the true Church of Christ, because that it disagreeth from the Primitive Church, which all men grant was the true Catholic, & Apostolic Church, Ergo the Roman Church is the Catholic Church. Hitherto have we spoken of the former part. The latter is, that for the space of a 1000 years from Pope Gregory until Mart. Luther, there was no visible Church but the Roman which had a lawful succession of Bishops, & consent with the primitive Church in doctrine of faith. This needs no proof, because the Caluinists can assign forth no such Church, besides the Roman. Or if they think that they can, I entreat them to show unto me, who were the Doctors of that Church? who were the Bishops & Pastors? who were the Martyrs? what Kings & Emperors adhered unto it? what heretikos were cast forth by it? What Universities were confirmed by it? what Churches it builded? To none of these can they answer any other thing but that they know not, or cannot tell. But I will urge them further. If there were any visible Church for these 1000 years, either it was known or unknown to men. If it were known, name then the Doctors & Bishops thereof. Name the Province, City, Castle, wherein it was? Who hath revealed this matter unto you? None of you lived in those days. And to them that lived then, it was unknown, you say. By what means then know you, that such a Church there was? Hear you are plunged, and stick fast. And still I tarry, until you give me an answer. Therefore once again I conclude, that there neither now is, nor hath been hitherto any visible Church, besides the Church of Rome, which hath agreed with the Primitive Church, in matters of faith, and had a lawful succession of Bishops. FINIS.