no small matter but euen such as all other things be they good or bad are nothing in comparison therof And this damnation or saluation dependeth of good or bad Religion If thy Religion be good it shall be easy for thee to obtaine saluation but if it be euill it is impossible for thee to be saued By euill or false Religion thou canst not please God Hebr. 11. consequently not obtayne pardon of thy sinnes not true Iustice nor yet by any meanes be made partaker of Christs redemption but remaynest in death and the wrath of God remayneth vpon thee For that all men without the redemption of Christ Rom. 3.4 and liuing againe in him do remayne in death of sinne are the sonnes of wrath but whosoeuer imbraceth not true Religion is made voyd of the Redemption and quickening of Christ wherefore of necessity he must remaine in death and be the sonne of wrath and fewell for eternall fire Furthermore true Religion is only one and not manifold for that there is but one verity one faith Ephes 4. one baptisme one God Lord of all wherof it followeth by consequence First that all Religion all Faith all Confessions of faith besides this only one are false hurtefull pestilent and brought in by the Diuell as author therof and the Father of lyes Secondly no man that hath not this onely Faith can possibly obtaine euerlasting faluation and all that shall be destitute therof although otherwise they liue neuer so well shall infallibly perish eternally 1. Cor. 13. For that which the Appostle saith of charity to wit If I should speake which the tongues of men Angells if I should know all mysteries if I should distrâ—bute all my goods to be meate for the poore if I should deliuer my body so that I burne and haue not châ—â—rity it doth profit me nothing may with better reasoÌ„ be spoken of true faith religion which is the vary foundatioÌ„ of charity and of all other christian vertues Thirdly it is a very grosse errour of certaine simple people that thinke it to be inough to their saluatioÌ„ if they belieue in Christ and that he dyed for their sinnes although they belieue not many other things for examples sake those which belong to Sacraments sacrifice of the Church and other such like pointes of faith for so should almost all Sects of beretikes be saued for that all except some few do imbrace Christ or els they should not be heretikes but Apostataes and belieue that he dyed for their sinnes And so by this meanes shal be saued the Montanistes Nonutiam the Donatistes and Sabellians the Arrians Macedonians Aerians Eutichians Monethelites and such like pestes of the Church Tit. 3. Wherefore then hath the Church in all ages vehemently opposed therselfe against heresies wherfore doth the Apostle command vs to aouyd an hereticall man after one or two reprehensions 2. Tim 2. Wherfore should we beware of their very speaches as a certaine infectious canker In vayne then are all these thinges spokeÌ„ and done if saluation may be obtayned togeather with heresy Then truly is that a meere forged tale against the consent of all Ages which S. Augustine reciteth in these wordes Constituamus aliquem c. Let vs imagine saith he a man to be chast continent not couetous not a seruer of Idols liberal to the poore no mans enemy not contentious Aug. l. 4. cont Donat cap. 8. patient quiet emulating or enuying no maÌ„ sober frugall c. but yet an hereticke let there be no doubt at all to any but that such a one for this only thing in that he is an heretike shal not possesse the kingdome of God For as that man as witnesseth S. Iac. 2. Iames who offendeth in one commandement is made guilty of all looseth his whole iustice although he keep the rest of the commandementâ— because he contemneth the lawmaker himselfe who made the whole law eueÌ„ so he that denieth obstanately but one article of faith though he retayne the rest iâ— made guilty of his whole Religion looseth all his Faith and Religion because he contemneth the Author therof For that the chiefe supreme Verity being one and the same hath reuealed all the articles of faith and doth propose the same to be beleeued of vs by the Church her spouse 1. Tim. 3. which is the pillar and firmament of truth He therfore that doth obstinately reiect but any one the least article of Faith not relying vpon the iudgment of the Church by that very act is he iudged to contemne the Author of the first principal Verity whose preacher interpreter instrument is the Church and by this meanes he looseth al his liuely faith which is necessary to saluation Neyther helpeth it any thing at al that he yet beleeueth some principall heads or articles of faith because he beleeueth them not with a liuely faith which coÌ„sisteth vpon only diuine authority proposed vnto vs by infallible means els he should belieue the rest also that are propounded to him by the same meanes but he belieueth them with a certaine humane faith that is to say because by his owne priuate iudgment or opinioÌ„ he so thinketh them to be belieued taking vnto himselfe authority to iudg and discerne what things are to be belieued and what are to be reiected so as the chief reason of his beliefe is his priuate iudgment and therfore all that faith and beliefe is humane and of no value For most certaine it is that as true Iustice doth extend it selfe to all the commandements so doth true faith in like maÌ„ner which is required to saluation extend it selfe to all those things that are reuealed vnto vs from God in such sort that we eyther expressoly belieue or be ready to belieue them all if they be accordingly proposed vnto vs. Wherby it is manifest how carefully we ought to endeauour to obtaine true faith and Religion seing that the same is the very foundation of all our saluation and without which most certaine damnation is to be expected Wherfore I haue thought good in this place to set downe certaine Considerations or Reasons manifest and perspicuous to euery one of ordinary capacity wherupon may be framed a certaine and infallible Deliberation concerning this busines of Religion I. CONSIDERATION Of the desyre of perfection wherunto Christian Religion leadeth THAT Religion is alwayes to be preferred that sauoureth of purity and holines of life That ChristiaÌ„ Religion leadeth to desyre of PerfectioÌ„ which draweth our myndes from earthly affections and styrreth vs vp to the loue of heauenly For that the chiefe end and scope of Religion is to sequester mens affections from these base and temporall things and to lift them vp to meditate loue and pursue celestiall and euerlasting Such is the only Catholike Religion and no other For she persuadeth to abstaine from pleasures of the flesh and alluiements of this life She teacheth to
faith eyther for guilt or payne what should let him to commit neuer so grâ—euous or emormous wickednes What should he feare Hell or Purgatory Neyther for by liuely faith alone no syn shal be imputed to any man although it be neuer so grieuous and filthy What then Shall he feare the Diuine wrath or the subtraction of heauenly Grace No for that God doth not impute the same vnto him and for the satisfaction that Christ made he cannot be offended with him Doth he feare temporall satisfaction or Confession Neyther For that these things are taken away as superstitions What then doth this man more feare then any Atheist Or how doth he not open as wyde a gate to all wickednes impurity as the Atheist What Atheisme teacheth the Scripture witnesseth when she fayth The foole said in hic hart Psal 13. there is no God they are corrupt and are made abhominable in all their endeauours There is not one that doth good there is not so much as one And this doth Atheisme teach for so much as it taketh away the feare of Diuine punishment wherby men are held as with a bridle from synning But these Religions do no lesse take a way the feare of heauenly reueng and chastisement when as they teach that nosyn shal be imputed eyther for offence or payne nor any man punished therfore Moreouer I say that by these Religions this wholsome feare of God is sooner taken a way then by Atheisme For few Atheists do certainly belieue that there is not any God at al but many doubt it and feare the contrary and so they be not without feare of punishment of him They take away all feare of God foure manner of wayes that may in many things represse them But these Religions do for certaine without all doubt teach that synnes are not imputed to the faithfull and this they commaund to be most firmely belieued and therfore they leaue no feare but do shake of all suspition imaginatioÌ„ of punishment whatsoeuer so as they giue a far greater scope to all wickednes then Atheisme doth Neyther do they this by one manner of way only but by a fourefold First For that they teach that through saith synnes are not imputed vnto vs be they neuey so many or neuer so heynow wherof we haue spoken inough before Secondly For that they say that all those who haue true faith are predestinated Calu. l. 3. c. 2. §. 6.7.11.12.15.16 38. and that they ought to belieue the same most assuredly And if all the followers of these Sectes be predestinated and that they are bound to belieue the same most firmely wherfore then should they be sollicitous eyther to liue well or to shun the workes of the flesh which the Apostle recounteth For neyther can they doubt of their saluation or that they shall go to hell because Gods predestination is potent and immutable and those who are so predestinated cannot possibly perish Neyther can they feare the paynes of Purgatory which they beleeue not nor yet can they feare punishments in this life when as synnes are not imputed to them by God Thirdly For that they take away the liberty of Freewill and do teach Luth. in Assert art 36. l. 1. cap. 16. §. 8. that all things happen by an ineuitable necessity and that a man caÌ„not make his works better or worse For if there be no liberty there is properly no sinne like as a lyon when he demoureth a man although he committeth euill yet sinneth not because he doth it not freely but by the vehement instigation of nature nor is it in his power to moderate this his instigation Noe man shall be then worthy of punishment because that which is done by force of necessity deserueth no punishment Wherefore there shal be no hell nor any punishment at all after this life For that it should be a great and intollerable cruelty to damne a man to euerlasting torments for those things which by no meanes he could auoid Wherfore then should they feare to follow their harts desire or do any thing that may please their appetite Fourthly For that they teach all mens workes Luth. supra Cal. l. 1. cap. 17. § 5. cap. 18. §. 1. as well good as bad to haue bin preordained of God from all eternity and to that end the wills of men are by him inclined incited forced and determined to performe the same For if God do worke in vs as well bad as good there is no reason why we should endeauour to auoid euill or feare the punishment therof For that God is not the reuenger of that wherof he is the Author nor can he punish that which he will haue done in vs and causeth vs to do For that this should be more then Tyrannicall cruelty from which God is knowne to be fare off and free Here by then it is as cleare as the funne that these Religions by these foure wayes now declared do take froÌ„ the minds of meÌ„ all feare of God do giue as large a scope to all wickednes as euer any Atheisme in the world and that the more perniciously because the are not exercised in the open view and shew of impiety but vnder the colour forsooth of diuine religion and honour to wit vnder the faire titles of only faith satiffaction of Christ liberty of the new Ghospell diuine prouidence and predestination Vnder these shaddows thus couertly hid is swallowed so much venome that it wholy poysoneth the mindes and maners of men Who then that hath but the least dramme of an vpright iudgment that will thinke such Religions to come from God III. CONSIDERATION Drawne froÌ„ the Sanctity of the followers of true Religion THAT Religion is to be preferred wherin very many men haue byn famous for sanctity of life For it cannot be that a naughty religion should lead a man to sanctity or that true sanctity should abide with a naughty religion But Catholike religion hath had very many in her Church in all ages who by common confession and wittnes of all the Christian world were most holy men Amongst whome to omit innumerable others were S. Antâ—ny the great S. Hilarion S. Gregory Thaumaturgus S. Nicolas Bishop of Myra S. Athanasius S. Gregory Nazianzen S. Basill S. Simeon Stelites S. Cipryan S. Hilary S. Martin S. Ambrose S. Hierome S. Augustine S. Benet S. Gregory the Great S. Vedastus S. AmaÌ„dus S. VVinock S. Bertin S. Romwald S. VVillebrord S. Boniface S. Bruno S. Bernard S. Romuald S. Nortbert S. Dominicke S. Francis S. Themas of Aquine S. Bonauenture S. Francis à Paula and many more in our age That all these men were followers of the Catholike religion there can be not doubt aswell for that they adhering to the Roman Church did professe the faith therof wonderfully propagated the same as also for that most of theÌ„ were Monkes vowed religiou men nay all monasticall institutions professions had their begining by
them That they were most holy men it is the common consent of all Christian people for so many ages past that liued in their daies Neither was there euer made any doubt therof And this the heretikes themselues do also confesse of diuers of them and specially of S. Bernard S. Dominick and S. Francis For it were a great impudency to deny or call into doubt that which the consent of the whole world auerreth If these men therfore were Saintes and Catholiks as all the world doth hold them to haue byn it followeth necessarily that the Catholike Roman religion which they held imbraced is the true religion and proceedeth from the Holy Ghost First for that it is impossible that a false religion should lead to true sanctity for that religioÌ„ is the foundatioÌ„ of sanctity That heauenly edifice caÌ„not be built vpoÌ„ vanities nor vpon pernicious sacrilegious falsities as is euery falsity in religion It cannot be that a false religion should withdraw the mind froÌ„ earthly things and so fixe it vpon heauenly that being kindled with diuine loue and feruor should force the same to vndergo so great labours paines for procuring the health of her neighbours soules Not. withstanding the reâ—igion which these men imbraced did performe in them al these things and consequently it cannot be that their religion was false Secondly for that without true religion Hebr. 11. it is impossible to please God But by the consent of all these men pleased God and were his great friends and familiars Therfore their religion was the true For how could they please God who is verity it selfe by a false religion Thirdly if their religion were not true then was it from the Diuell for that he is a liar from the begining and the Father of lyes who by his lying and deceytes doth euer seeke to corrupt the true religion thereby to destroy soules If it came from the Diuell how could it then lead them to sanctity and make them enemies to the Diuell 2. Cor. â— and friends to God For what society is there betwene light and darkenes and what agreement with Christ and Belial Fourthly It is altogeather incredible that God should permit men so innocent so contemning themselues and worldly affaires so studious of his diuine glory and ardent louers of him to be deceiued for so many ages in a matter of so great moment to witt in the busines of religion and foundation of all piety Who is he that will thinke so impiously of Gods diuine goodnes They pretermitted nothing on their behalfe whereby then might please God and aduance his glory taking vpon them the greatest paines labours for the obtaining therof and wholy implying and coÌ„secrating their liues vnto him How caÌ„ it be that his diuine goodnes that true Light which enlightemeth euery man that comes into this world should not reueale the truth and his light to so worthy seruants and louers of him but should leaue them sticking fast in their blind and pestiferous errors Then is that false which our Lord so ofteÌ„ repeating promised to wit Aske and it shal be giuen vnto you seeke and you shall find Matth 7. Luc. 11. knocke and it shal be opened vnto you For euery one that asketh receaueth and he that seeketh findeth and to him that knocketh it is opened For that S. Francis S. Dominick S. Bernard S. Benet and the like lightes and wonders of the world did all their life tyme aske seeke and knocke that they might obtaine of our Lord things necessary for their health to know and fullfill his will perfectâ—ly in all things and yet notwithstanding obtayned nothing heerin False also shall that be which our Sauiour saith If yow then being naught know how to giue good giâ—â—es to your children how much more will your Father from heauen giue a good spirit to them that aske for that these men did dayly and carnestly aske this spirit and yet obtayned it not For that a good spirit can neuer be without a good Religion I omit many other things which might be brought for confirmation heerof But if it be blasphemy to say that diuine promises be false then is it necessary to confesse that these men did receiue the true faith and Religion-Wherfore seing that they imbraced the Catholike Religion and were most addicted to the Roman Church detesting and hating all other faith and Religion that was contrary to this it cannot be doubted but that the Catholike and Roman is the only true and heauenly inspired Religion And all Religions besides are false and inuented by the Diuell Finally if their Religion were not the true but rather some of the Aduersaryes the true Religion then is it necessary to confesse all the forsaid men whome the whole world hath held for Saintes not to haue byn not only holy men and friends to God but to haue byn impious and enemyes to him and so damned and adiugded to euerlasting punishments For without true Religion it is impossible to please God Neyther can it be said that they were to be excused by ignorance for that ignorance doth not excuse except in certayne secondary cases which by reason of some positiue precept are necessary but in no case doth it excuse in any fundamentall and chiefehead For otherwise any man may obtayne saluation without any knowledg of God or Christ at al which is repugnant to al Scripture But if these men erred as some of our Aduersaryes do pretend that they did then erred they in the chiefe heads First because they acknowledged not a speciall faith wherby only we are iustified and made partaker of the redemption and iustice of Christ and sinne is not imputed vnto vs as the authors of other Religions do teach Therfore they remained in sinne being depriued of the participation of the Iustice of Christ consequently were childreÌ„ of Hell Secondly because according to their judgment they were out of the true Church of Christ out of which by consent of all there is no saluation did adhere to the whore of Babylon for so do they call the Roman Church and were the chiefe ministers instrumeÌ„ts of Antichrist Thirdly because they were Idolatours adoring a creature for their Creatour to wit bread and wyne insteed of Christin the Eucharist worshipping Saintes their Images c. These thinges may not be excused by any ignorance whatsoeuer And therfore all these were wicked men and adiudged to hell torments But how improbable and incredible are all these things and against the coÌ„mon consent of all Christian men that euer were And on the contrary side in other Religions there were neuer any of famous sanctity nor can they name so much as one For that their very first Authors were giuen to temporall commodities and were followers of pleasures hauing nothing singular in their liues aboue the common sort of people but rather giuen to greater vices and wickednes But of this point we shall speake more heereafter
disciple of his but he was in danger to haue byn strangled himself by that diuel Cochlaeus in actis Lutheri en 1523. as witnesseth Fredericus Staphilus who was present at the act And at another time he would haue raysed to life one that was drowned in the riuer of Alba but in vayne In like manner Caluin attempted to raise one to life who by his perswasioÌ„ feigned himselfe dead but with that successe that of aliue man he became dead indeed for that by the iust iudgment of God when as Caluin came to raise him he was found without life The whole story wherof with all particulers is at large recounted by M. Hierome Bolsecke in vita Caluini cap. 23. Wherfore seing neither true nor feigned miracles do succeed with them they endeauour to take quite away from the Catholike Church this most strong rocke and firmament of miracles which altogeather conuinceth the vnderstanding of man but with no shew of probability at all as we haue shewed As those therfore who pondering and weighing well the miracles of our Sauiour and his Apostles with a quiet and humble mynd setting aside all hatred other euill affections could not doubt but that their doctrine proceeded from God euen so now they that without hatred passioÌ„ of mynd consider well of the miracles that haue byn wrought in the Catholike Church by holy men in all ages both aliue and dead cannot doubt but that their Doctrine and Religion proceedeth from God and that the Church wherunto they adhere is the true Church of God V. CONSIDERATION From the Conuersion of Nations by the imbracers of Catholicke Religion THAT Religion is esteemed to be the true and consequently to be imbraced wherunto alwayes Nations haue byn conuerted For that our Lord hath often promised in Scripture this conuersion of Nations Psal 1. 21. Ose 1. matth marc Luc. vltimo to the true faith and worship of God which promise must be fulfilled But the Religion wherunto Nations in all ages haue byn and now in this our age also are conuerted is the Catholike and Roman Religion Ergo there can be no doubt but that this is the true Religion of Christ Now then that Religion wherunto these nations haue alwayes being and are conuerted is the Catholike and Roman Religion is most manifest by that which hath byn done aswell in this our age as in former before For that in this our age there haue byn infinite and dayly still are conuerted in the East Indies in Iapone and in the vast Kingdome of China besides in many Ilands of the Indian seas All these passe from their Gentility to the Catholike Religion are vnited to the Roman Church and this by Religious mens indeauours sent thither by authority from the Pope In the last or fourtenth Age one only S. Vincent surnamed Ferrerius of the order of S. Dominicke conuerted to the Catholike faith fiue and twenty thousand partly Iewes and partly Saracens as testifieth S. Antoninus a famous Writer of that age 3. p. Histor tit 23. cap. 8. § 4. In the 13. Age were conuerted very many to the Catholik faith in-the Kingdome of Tartary by two Friars of S. Dominickes order being sent thither from the Pope the Emperour of Tartary himselfe whome they cal the Great Cam desiring the same as wryteth Paulus Venetus whose help and endeauour the said Emperour vsed in effecting of this busines In the 12. Age the people of Nor why were conuerted vnto the RomaÌ„ Faith by * This Adrian was an Englishman and called Nicolas Break-speare before he was asluÌ„pted to the Apostolik Sea Adrian the fourth before he was Pope as writeth Platina in the life of Pope Alexander the fourth In the 11. Age were the Hungarians for the most part conuerted and Bishops ordayned and appointed there by the Pope of Rome at the request of their King StepheÌ„ after wards a Saint that was newly conuerted to the said Roman faith as wryte the Centuriators of Magdeburge Cent. 11. cap. 2. In the 10. Age were many prouinces conuerted to the Roman faith by the endeauours of Henry the first Emperour Adalbert and Methodius Archbishops of Bohemia and Morauia as testify the Centuriators aboue mentioned cent 10. cap. 2. In the 9. Age were the VVandalls Bulgarians Sclauonians Polonians with those of Denmarke and Morauia conuerted to the faith and vnited to the Roman Church Centur. 9. cap. 2. In the 8. Age was conuerted a great part of Germany to the Roman faith by S. Boniface sent thither for that purpose from Pope Gregory the second Cent. 8. cap. 2. In the 7. Age were conuerted those of Franconia or Franke-County by S. Kilian sent thither from the Pope of Rome also Cent. 7. cap. 2. In the 6. Age were the Englishmen conuerted to the Roman faith by Monkes sent thither for that purpose from S. Gregory the Great Cent. 6. cap. 2. Finally those of Brabant Flaunders Holland Frizeland VVestphalia France and other adioyning Nations by whome were they conuerted Were they not conuerted by disciples of the Roman Church to wit S. Seruatius S. Eloy S. Rumwold S. Amandus S. Vedastus S. Leuin S. Remigius S. VVillebrord S. Swibert S. VVulfrane and others who all were most addicted to the Roman Church By which it is manifest that all Nations which haue byn conuerted from Paganisme or Iudaisme to Christ for these thousand yeares last past were conuerted to the Catholike Roman faith and vnited and incorporated to the Roman Church This is also confirmed besides other tokens to haue byn the Roman faith and Religion by Priests by altars by worship of holy Reliques Images by pilgrimages by InuocatioÌ„ of Saintes by Monasteryes by Monkes by Obedience to the Pope and by very many other things proper to Catholike Religian which were in vse among all Nations after their Couuersion vntill of â—ake they were take away and abolished in some places by these new vpstart Religions What man is there that maturely considering these things can any way doubt but that Catholike Religion is the true For that in her he seeth fullfilled Gods diuine promise of the coÌ„uersion of Nations To her do fly so many people so many remote Nations so many most porent Kingdomes forsaking their Idolatry abandoning the impurity of life reiecting the multitude of wiues forgetting their barbarous sauage manners banishing all former liberty of life and as it were to become tame and tractable vnder the yoke of Christ sweetly to tast of the feare of God to comforme themselues to all modesty of life and last of al to be inflamed with the contempt of temporall things and loue of celestiall How is it possible that that Religion should be false and impious which doth worke such wonderfull mutation in the harts of barbarous people To conclude how can it possible be tâ—â—t the Diuine Frouidence should permital these Nations so many yeares to be deceyued when as they haue forsaken their Idolatry so hartily imbraced verity and
vnited themselues to the Church of Christ and now to force them as it were into other abhominable errors and new Idolatry and that by such who were accompted and accepted of all men for lawfull Ministers of the Church and were famous for sanctity of life wisdom miracles God for bid that euer we should so thinke of his Diuine goodnes and prouidence which he vseth for mans saluation Furthermore to Lutheranisme Caluinisme or Anabaptâ—sme there was neuer heard of any conuersion of Nations or Pagan Kingdomes but only a defection of some few who professing the name of Christ and weary of their ancient Religion and discipline did follow the liberty of their lust nouelty which is a manifest argument of heresy For that heresy is nothing els but a corruption of Catholike doctrine and a defection or falling away from ancient Christian Religion only retayning the name of a Christian â—â—esides the study of hereticall teachers is not to conuert Ethnicks but peruert Christians which Tertullian excellently describeth in his booke of Prescriptions Of administration of the word saith he what shall I say Seing that their busines is not to conuert Ethnicks but to peruert ours Christians They do take more glory to bring to ruine those that stand fast then to help those vp that are fallen because that this their endeauour comes not from their owne building but from the destruction of truth They digge vp ours to build vp theirs So as it commeth to passe that they worke the downfall of standing edifices more easily then the building of decayed ruines VI. CONSIDERATION From the Name Catholike from the thinge it selfe signed or marked with this Name FVRTHERMORE that Religion is to be esteemed for the true Religion which hath alwayes byn accompted called Catholike according to that of the Apostolicall creed Credo Sanctam Ecclesiam Catholicam I beleeue the holy Catholik Church But the Roman Church of all other Churches is only called the Catholick and her followers Catholikes Ergo only the Roman Religion is the true ReligioÌ„ of Christ That the Roman Church is and alwayes hath byn only called Catholick is manifest First by the very vse custome of so calling her receyued throughout the world so as oftentymes the heretikes themselues in their wrytings do call her Catholike and her followers Catholiks neyther did any Sect whatsoeuer deserue that name For neuer were the Marcionites Montanistes Donatists Pelagians Vigilantians Waldenses Lutherans Caluinists or Anabaptistes called Catholikes or their doctrine Catholike Only the Roman Church with the people adhering vnto her is called the Catholike and the Religion faith doctrine of this Church is called the Catholike Religion the Catholikefaith the Catholike doctrine and her followers Catholikes Secondly Catholike is extended to all Nations because Catholike is the same that Vniuersall most largely extending it selfe to all And such is the Roman Religion for that it being dilated and spread ouerall the world doth extend it selfe to all nations and Kingdomes For that there is no Kingdome nor Nation vnknowne to vs which eyther doth not or somtymes did or doth not now begin to imbrace this religioÌ„ Nay now adayes the professioÌ„ of this our religion is almost publike amongst all Nations to wit amongst those of Iaponia China India Persia Tartariae Turky Africa Brasile Peru Mexico c. For that in all these places are found Catholikes Churches Altars Images of Christ and of Saintes Masse is there celebrated our Sacraments are there administred holydayes and fasting dayes are there kept and finally the Roman religion is there publikely obserued Who can then doubt but that this is the true way of saluation to all which our Sauiour would haue taught preached and proposed to all nations which he would haue to increase and fructify in all Kingdomes in due tyme and season and which he doth stil conserue by some meanes or other in euery place ordayning that Catholikes be so dispersed throughout the whole world that by them Infidels may come to the knowledge of true Religion Moreouer this Catholike Religion doth extend it selfe to al tymes It extendeth it selfe to all tymes euen froÌ„ the Apostles For that there can be no age from that tyme assigned wherin this Religion did not florish In all ages hath Masse byn celebrated both for the liue and dead feastes solemnized fastes obserued Monasticall vowes made Saints worshipped their reliques honoured and such other like proper ensignes of our religion haue byn in vse and practice as is manifest out of the writers of all tymes On the contrary side No sect euer called Catholick let vs looke vpon all other sectes and we shall neuer find that any one of them was euer called Catholike nor their followers Catholikes as we haue said but that euery one tooke their names of their first Authors as the Simonians Valentinians Pelagians Lutherans No sect euer spread ouer the world Caluinists c. No sect was euer spread ouer the world When Catholike Religion began once to appeare in short tyme it was spread ouer the whole world and began to increase and fructify almost in all Kingdomes Rom. 1â— ColoÌ„ss 1. as S. Paul affirmeth But Lutheranisme Caluinisme and Anabaptisme now after 70. or 80. yeares are yet confined to certayne strayt corners do rather daily decay by eyther going into other sects or els returning to Catholike Religion then any way increase For that none of them hath continued from the Apostles tymes but all sprung vp and inuented within these 70. or 80. yeares last past and therfore neyther in regard of tyme place nor otherwise can they be called Catholike Againe I say that Catholike Religion is one and the selfe same euery where But these religions are exceeding different amongst themselues and disagreeing in their chiefe heads and members one damning another to the pit of hell of heresy how therfore can they be called Catholike VII CONSIDERATION From Succession FVRTHER MORE that Religion is to be accompted the true whose ministers do all descend from the Apostles and are eyther the Apostles successors or haue receiued their order and authority from their sucessours For by this reason it will appeare manifest that that Religion and Church which doth honour imbrace a religion so descended to be Apostolicall Ergo c. Now that all Ministers of the Catholike Religion whether we consider the power of their order or Iuris diction haue descended from the Apostles it is cleere For that all inferiour ministers especialy Priests Deacons Subdeacons receiue their order from Bishops Bishops also haue their order from other Bishops and these likewise againe from others and so futhermore vpwards to the Apostles who receiued this power immediatly from Christ As all men therfore according to their vitall and naturall power do by a long course of genealogy descend from our first Parent Adam so do all ministers of the Catholike Church according to their supernaturall power by a longe
and human traditions and so they appeale to the word of God expouÌ„ded by themselues in their owne sense But how improbable is it thinke yow that all these Ancients writing with so great consent of one the selfe same thing and in diuers places should erre And the consent of many about one thing especially when as there hath byn no consult or comunication had therof before is a very great signe of truth drawing vnto her and as it were binding togeather in one the myndes and iudgments of many enlightened from heauen For as it is the property of Verity because she is only one to gather togeather in one consent so is it the property of Falsity because she is manifold to dissipate and separate herselfe into diuers opinions and errors Wherby it cometh to passe that Hereticks writing of one matter in diuers places do neuer lightly agree but are deuided into very many opinions among themselues when as once they haue departed from the truth Moreouer there is not one opinion of Catholike Religion which can be shewed to haue byn brought in a new into the Church by any man which is a manifest signe that it alwayes remayned in the Church and came from the Apostles For if any new opinion should haue byn so brought in after the Apostles tyme against the Apostolicall doctrine it would easily be discouered in what tyme and age the same began In what place who was the Author and who they were that opposed thâ—mselues against such a nouelty seeing that no new opinion can be brought in without great stir and contradiction For if it be so that we can shew of euery least heresy in what time and place the same began who was the Author bringer in thereof who opposed themselues against it what tumults were raised therabout by what Pope and Councell the same was condemned If all this I say can be shewed of euery heresy how much more easy were it to shew the same of the principall and chiefe heads of our Religion if any innouation had beene made therein It is therefore manifest and cleere that this our Catholike Religion doth not only agree in succession of Ministers but is continued also conioyned in consanguinity as old Tertullian speaketh with the ancient and Apostolicke Tertul. l. de Praescript as now we haue sayd That the opinions of the new reformed Religions do not agree with the ancient our Aduersaryes themselues confesse when as concerning the former beads mentioned they reprehend taxe the Ancient Doctours of superstition affirming that thy cannot be excused from error as afterwards more largely we shall demonstrate Againe concerning the Controuersyes which now and then do rise vp in the Catholike Church the continual vse and practise of the same Church doth witnes that they are soone determined and ended Controuersies quickly decided in the Catholieke Church For that this Catholike Church hath an infallible Iudge of Controuersies to wit the Pope with a generall Councell by whome all controuersyes hitherto haue quickly beene decided all heresyes that haue risen in diuers ages beene condemned and put to flight by whom Catholike people haue byn preserued in one faith one Religion and doctrine throughout the world By this meanes was condemned the heresy of Arius by the Councell of Nice vnder Pope Siluester that of Macedonius by the first Councell of Constantinople vnder Pope Damasus of Nestorius by the Ephesine vnder Pope Celestine of Eutiches by Calcedon vnder Leo the first that of the Image-breakers by the second of Nice vnder Adrian the first and to omit others that of Berengarius concerning the Eucharist by the Synods of Rome and Versells in France vnder Leo the 9. by that of Towers vnder Victor the second and by two other againe of Rome vnder Pope Nicolas the 2. and Gregory the 7. And furthermore in all reason it is required that the cause weight of Religion being common to the whole Church should not be iudged of any priuate man with hath no eminency or dignity in the Church but of the vniuersall Pastour thereof togeather with other particuler assistants and Iudges to whome the gouernement of the Church is committed who do also represent the vniuersall Church it selfe as certaine heads vnited togeather And so likewise the controuersyes that arise in a Commonwealth about Lawes and priuiledges are to be decided of no other theÌ„ the King his Counsel and chiefe Nobility of the Kingdome who represent the whole Kingdome For looke to whome it belongeth to gouerne any Community or Common-wealth either in temporall or spirituall affaires to him it belongeth also to end contentions and determine all Controuersies concerning any Matter belonging to his gouernement taking away and putting to silence all contradiction arising therabout for the tyme to come And truly vnles the Church had such power and authority it would be a very imperfect and maimed Church and more miserable then any temporall Kingdome or politicke CoÌ„monwealth For that there should neuer be any end of contention concerning the principal heads of our fayth no decision of debates and contradictions whereby it would necessarily come to passe that the sayd Church should soone be turned and deuided into a thousand seuerall sects as we see it dayly fall out in the Heretikes conuenticles Herehence it followeth that all the chiefe heads and articles of our faith are certaine and determined â—either is there any iarring or variance therabout but rather aspeciall concord and vnion amongst all Nothing certaine out of Catholike Religion Wherby is deduced an another euident consequence that so soone as euer one falleth from Catholike Religion he hath no certainty wherevpon to rest or whither to turne himselfe or to whome he may safely commit the care of his saluation For let me aske this question In this so great variety of Religions which wouldest thou imbrace The Lutheran And why not the Caluinian or the Anabaptisticall why dost thou prefer the LutheraÌ„ before the rest do not the Caluinistes and Anabaptistes alleage Scripture for their part as fast as the Lutheran doth for his Againe if thou wilt needs be a Lutheran whether I pray thee wouldst thou be a soft or riged Lutheran to wit whether wouldest thou imbrace that pure religion which Luther the Dutch Prophet deliuered or rather that which Philip Melanchthon did polish and trim anew But this also is variable for that the Confession of Augusta hath oftentimes byn changed If thou wouldest be a Caluinist why not â—ather a Lutheran seing that Luther was the first Father that begat this light of the new Ghospell to the world Againe if thou wouldest needs be a Caluinist whether then Puritan or Protestant For so much as these two being the brood of Caluinisme do not a little differ among themselues as they that liue in England do well know I omit very many differences wherin to euery one of these sects are deuided and mangled as also the Anabaptistes No solide reason
is bound to what is impossible No Tyrant euer bound his subiects to impossibilityes and should God do it from whome so barbarous cruelty is most far wherfore for this very thing that the ten commaundements began to be impossible to be kept they ceased also to bind and therfore they appertaine nothing vnto vs. Further because Caluin teacheth that al our works be fowle staynes filth and synne before God but none caÌ„ be bound to commit sin therfore we are not bound euen to labour or oÌ„ce put our hand towards the fulfilling of the decalogue or of any part of it The same I might confirme by other reasons but these may serue the turne by which it is also manifest out of Caluins doctrine that the dealogue appertayneth nothing vnto vs. Secondly these two Religions make no difference of good and bad works before God but only before men For as the works that are said to be euil haue their manifest malice euen so to the good workes of the iust they attribute a secret malice in regard of the internal concupiscence by reason of which malice they will haue them to be mortal syns before God And if it be so wherfore should I rather attend to good works with the afflâ—cting punishing of nature with the wasting of goods then to bad that go accompanyed with great pleasures ofteÌ„tymes with profit and commodity also For sith both be bad before God wherfore should I not prefer those in which there is a temporall both pleasure and gaâ—ne before them which are not done without molestation trouble and losse Thirdly for that both Religions teach that a man is by speciall fayth alone iust before God without any good work of his part and that to him who hath this fayth no syn is imputed So teacheth Luther in very many places as hath been declared before Of which Doctrine he inferreth l. de libert Christ de capt babyâ— tib â— Instit c. 8. § 68. l. 3. c. 4. § 28. That incredulity alone is syn and that the incredulous and vnbeeleuing alone are to be damned and that he who retayneth his fayth cannot be damned at all The same teacheth Caluin when he sayth All syns be to vnbeleeuing mortall to the beleeuing all be veniall He calleth them venial because God imputeth them not vnto them but in what they are done pardoneth and forgiueth them And to is doctrine plainely followeth of this principle wherby they conclude that speciall fayth alone is the cause of iustification that is that a man is iust before God by this alone that he firmely beleeueth that Christ hath fully satisfied for his syns for that by this faith Christs satisfaction is applied vnto him and is made as it were his own so as by it be is reputed iust before God though he find no change of will at all within And therfore while this fayth continueth no syn can hurt him because he abideth in Christs iustice he firmely retâ—yneth it by fayth And if we ground our selues vpon this doctrine we haue no cause to feare the committing of any wickednes whatsoeuer For no punishment nor vengeance is for it to be feared at Gods hands sith God imputeth it not for a fault by occasion of Christs satisfaction communicated vnto vs by fayth And can Atheisme giue greater liberty to all manner of wickednes to all impurity of life Some Caluinist Ministers in England confesse it plainely inough who of that opinion of Caluin touching the iustification of fayth Refert ex Foxo Guil. Reginaldus l. 4. pag. 1020. among others do deduce and man tayne these conclusions 1. All those do erre who thinke that they are to be saued when they shall haue done many good works 2. It is nothing necessary for vs to lavour for the purchasing of life euerlasting by our good works sith we haue it euen now 3. This is one of the principall errors that beareth sway in the Christian world to thinke that good works profit any thing to Saluation 4. Our syns withdraw nothing from Gods glory for as much as all the burt of syn consisteth in the scandall of our neighbour 5. Christ hâ—th with his bloud redeemed and deliuered vs from all sâ—ns and lawes in so much as from this tyme forward no law bindeth vs in conscience Heere we are in expresse words freed from the decalogne and from all precepts of Sacraments 6. You owe nothing vnto God but fayth that you confesse Iesus Christ and beleeue that he is risenfroÌ„ death for so you shall be saued In all other things God leaueth you in your liberty to follow your own will For you may do all things without scruple of conscience for you cannot perish nor be damned whatsoeuer you shal outwardly do or leaue vndoÌ„e All this they deduce and that most rightly out of that foundation of Iustification by special fayth first laid by Luther and Caluin in whose writings also all these former grounds almost are expressely had Who now could wish or imagine greater liberty to all wickednes Adde hereunto what hath been said before in the second Consideration where we laid down three other manners by which this liberty is graunted I omit to speake of that window that Caluin hath opened when he taught l. 2. Inflit. c. 25. §. â—2 That the paine of the damned is nothing els then to feele God an aduersary and to be put in feare by him though that paine be represented vs by things corporall as by darknes weeping gnasshing of teeth the inextinguible fire c. By which words he plainely insinuateth that hell is nothing els but vaine terrors For if God inflicteth not any paine but only affrigteth the damned certainely vaine is that terrour and to be laughed at vaine be the paines of hell and nothing to be weighed or regarded at all The X. Reason That they renew old Heresies EVERY Religion is to be auoyded that contayneth heresyes formerly condemned by the Catholique Church which haue euer been held and reputed for heresyes But these new Religions contayne such heresyes yea they seeme to be nothing but a masse and heape of diuers heresyes in scueral ages taught by diuers arch heretiks in former tymes by the Catholike Church condemned therefore they are to be shuÌ„ned We are to proue our minor and therfore let vs consider the principall points of doctrine that these religions maintaine 1. Both as well Luther as Caluin teach that there is no liberty of will And Luther in his 36. article affirmeth that it is the principall soundation of his religion But this was long agoe the heresy of Simon (a) Caluin l. 1. Recognit Magus and Valentinus as testifieth S. Augustine haer 11. and of the (b) Aug. haer â—6 Hier. in prlog contra Pelag. Manichies and of (c) in â—ont Constant sess 8. VVicliffe c. 2. Both do teach that God is the instigatour or mouer to all wickednes and that all euylls be done
IF any of these new Religions for example that of Caluin were Christâ—true Religion besides other absurdities insinuated before this would further follow that all Catholikes which haue byn from the Apostles tymes vntill this present be damned and adiudged to paines cuerlasting for as much as according to a principall doctrine of the Caluinists they wanted iustifying faith and therefore iustice also before God whence it is that they continued in their syns and died in them For faith necessary to iustification as this religion holdeth is that whereby a man stedfastly beleeueth that himselfe is iust before God for Christs satisfaction which is to him by this faith applyed and imputed And certaine it is that this faith was vnknown to the world vntill Luthers tyme neyther doth he deny it but gloryeth rather that he notified and reuealed to the world the true manner of iustification obscured by antiquity The same is manifest by the writings of all the ancient Fathers both for that besids faith they require an inward chaung of the will and purpose of keeping the whole law and also for that they condemne that security of saluation and will haue a man to worke his saluation with feare and trembling and to be alwayes sollicitous and carefull and therefore they do all with one consent reiect that speciall Fayth by which a man certainly beleeueth himselfe to be iust as meere presumption For though we are to belâ—eue that Christ hath on his part most fully satisfied for vs yet it is not manifest vnto vs whether we haue done all that which is on our part necessary for the making of ourselues partakers of this satifaction and whether we haue not at one tyme or other lost our part in it Manifest therefore it is that all those of former tymes wanted this fayth and consequently they are all damâ—ed so many holy Fathers so many 〈◊〉 so many Virgins and Saints Irenaeus Iustine Gregory Thaumaturgus Nazianzen Basill Chrysostome Damascene Hilary Ambrose Hierome Augustine Martin Nicolas Antony Benedict Bernard Dominicke Francis Laurence Vincent Sebastian Catharine Cecily Agnes and infinite others who were admirable to the world eyther for their sanctity and miracles or for the glory of martyrdone Finally all that haue been before vs euen from the Apostles tyme till now be damned And to vse Tertullians words l. de praescript adueâ—sus haereticos In vaine hath the Gospell byn so many ages preached in vaine haue so many thousands been baptized in vaine haue so many works of saith been exercised so many vertues and so many gifts of grace to no purpose wrought so many priesthoods and so many offices admitted in vaine and to be short in vaine haue so many martyrdomes been crowned But how past beliefe absurd and blasphemous a matter is this How contrary and repugnant to the iudgement of the whole world and of all ages past Neither can it be sayd that their ignorance excused them because none can be saued without faith without the iustice of Christ without the participation of Christs satisfaction without the remission of sins as the Scripture especially of the new Testament euery where teacheth no ignorance can make or cause that any may be saued without them Wherefore there is no ouasion heere for they eyther be all damned or els Luthers and Caluins Religions be false and impious in their principall doctrine touching Iustification Loe heere 12. Reasons by which it is made plaine that these new Religions be to be shunned as false pernicious and now we come to our last Consideration X. CONSIDERATION and conclusion of this whole ConsultatioÌ„ LASTLY that Religion is to be imbraced during life that we would wish we had followed and held at the houre of our death and whereof we may be able to giue a iust accompt when we shall stand before the tribunall seat of Christ For touching what is to be done there cannot a better CoÌ„sultation be had then by the consideration of death and of the latter Iudgment namely that we make an election of that here which in the article of our death may make most to our profit and shunne that which may at that tyme procure or cause our certaine ruine perdition or at least hazard the same And such is the Catholike religion that we shal haue a will to preferre it when we come to dye is euident First by the example of very many who though they haue lyued as heretiks yet when they come to dye do desire to dy Catholikes for so to do they deeme it most for their security Secondly for that euery one then wisheth he had done many good works and that he had carefully taken heed of all sins to both whereof the Catholike Church hath effectuall iuducements and Lutheranisme and Caluinisme haue neither the one nor the other but rather bringeth in a contempt of good works and liberty of life Thirdly for that the Catholike Religion hath many remedies and preseruatiâ—es which are not in that dreadful passage to be coÌ„temned as repentance for heir sinns the absolution of Priests the Sacraments oâ— Extreme Vnction holy Eucharist which cause great comfort and confidence to the faithfull for by them Christs satisfaction is communicated vnto vs. But a naked faith is a very cold and weake help in that article For how may you in earnest perswade your selfe that Christ is propitious and mercifull vnto you that you are iust and to be by Christ saued who contemne the â—emedyes by him appointed and determine to dye out of the communion of the Catholike Church All lects of this tyme do brag of this fayth but all of them shall not be saued for as much as there is but one true religion of Christ out of which none can be saued as not only all Catholiks but Lutherans also Caluinists and Anabaptists do also teach And therfore your speciall fayth will not profit you any thing vnles you professe Christs true religion That also such as haue imbraced the Catholike fayth and perseuered in it shall easily be able to giue an accompt of that they haue done vnto the supreme Iudge and that not any daunger at all iâ— on that part to wards them is cleare For suppose that I stand before that dreadfull Tribunall and am asked wherfore I imbraced the Catholike or Papistical religion as they now tearme it and that I did not rather leauing it passe to that new religion created and reformed â—y Caluin I will with great security answere That I therfore held the Catholike sayth What a Catho like will answere at the day of â—udgment because it teacheth me to abstract my mind from â—errene things and to transferre it to the loue of câ—â—estiall It further â—eacheth me to maister and mortify my flesh and to crucify it with the nayles of the fâ—are of God to insist in good works to obay Superiors to attend to prayer and to cut off all liberty of synning Therefore I held the Catholike Religion because
in it I see very many admirable to the whole world for wisdome sanctimony miracles and the spirit of prophesy whome it is impossible to haue byn in a matter so important deceyued for that I see that God himselfe hath and doth in euery age giue testimony of it by many miâ—acles because I see Gods promises fulfilled in it as being dispersed and spread all the world ouer Vnto it haue the Gentils byn hitherto conuerted and still continually are In it there hath been in all ages exceâ—â—â—ing concord and consent of Doctors in the grounds of fayth In it hath byn and still is a perpetuall succession of the Chaire and a continuance in the ministers therof from the Aposties In it is a speedy decision of all conâ—rouersyes It hath for so many ages stood immoueable against all heresyes and persecutions of Tyrants neyther could the gates of hell any thing preuayle against it whiles all the contraryes be found in the new Religions And therefore I had no reason at all to reuolt from this religion or to make any doubt of it at all But to omit further to prosecute other things of this kind is it not inough for my security that I am sure that I haue followed that religion in which I see men of most holy life and most celebrated for miracles S. Malachy S. Bernard S. Dominicke S. Francis and alothers who were fyue hundred yeares synce by their heauenly conuersation wonderfull works an admiration to the world to haue lyued and died For most cleare it is that those celestiall soules so addicted and deuoted to God so deare and familyar to him could not possibly be deceyued in a matter of so great consequence And therefore in this cause of religion and fayth I securely follow such captaynes guides that haue gone before me But now tell me you who haue imbraced another religion what reckoning can you giue of that your deed when you shall in that dreadfull examen be asked about it You will perhaps answeâ—e the iudge What wil an Heretike answere I did therefore forsake the Catholike fayth because I thought it full of Idolatry superstitions and humane traditions because I thought that Antichrist did command and beare sway in it because I thought the Catholikes did rely vpon their owne meritts and not vpon the price of thy bloud But what if the Diuells bewitching you which now hath a possession of your mind should then be taken away you should plainely see your selfe deceyued what counsaile would you take for then there will not be any more tyme for pennance and repentance Will you peraduenture alleadge ignorance But that wil not excuse you because you might easily haue knowne the truth if you had vsed the diligence that you were bound to do in so important a matter Neyther euer wanted you iust reason of doubting which should haue moued you to seeke for resolution Wherefore as it shall not excuse the Iewes that they erred of ignorance because they might haue knowne the truth so shall it not excuse you For that you might without syn depart from the Catholike Church it was your part not only to thinke and vpon certaine light suspitions to conceyue but also most certainely to know and setting aside all affection to be most assured that there were those euills in the Catholike religion so as there might be left no further scruple in your mind nor any iust cause of doubting in the matter But you were so far from hauing such a certitude touching the Churches errors as you had not any probable reason to perswade you to the contrary For by what probability or pretence of truth could you be persuaded to thinke that that religion was obnoxious to Idolatry and to so great errors which you saw imbraced for so many ages of so many men renowned for their wisdome holynes of life Which you saw honoured with such so great and many miracles martyrdomes Which you saw spread all the world ouer In which there was an exceeding conspiration and concord of the Doctors a perpetuall succession and a most manifest and knowne continuance from the Apostles How can it possibly be that none of the Doctors nor no holy man did for so many ages togeather note and obserue this Idolatry these superstitions and errors Againe how could you perswade your selfe that that is Christs true religion that maketh God the author and mouer yea compeller to all wickednes that spoyleth men of the liberty of free will that taketh away the care of exercising of good works that openeth a most wide gate to al manner of wickednes as doth Atheisme that vnder shew of Christian liberty exempteth and freeth the subiects from the lawes and obedience to their Princes that reuiueth and bringeth many ancient and condemned heresyes to light againe the authors whereof be not recommended for any austerity conuersation or sanctimony of life nor celebrated for any miracles but meÌ„ giuen to the pleasures of the flesh couetous of things of the world ambitious foule spoken seditious infamous for Apostasy and sacrilegious Mariages giuen ouer to lust and withall wonderfully inconstant in doctrine Finally if any of these new vpstart Religions be true then there was not any religion of Christ for so many ages past Christs Kingdome was ruyned and ouerthrowne Gods promises touching the stability and continuance of his Church were made voide the gates of hell preuayled against it The Gospell was then for so many hundreds of yeares preached in vaine in vaine was it beleeued in vaine were so many conuerted from paganisme in vaine were Baptisme other Sacraments administred in vaine were fasts kept and mortifications of the flesh practised in vaine were martyrdomes endured and the bloud of so many thousands shed for the confession of Christs name Therefore all those of our religion who are gone before vs are perished so many thousands of martyrs Confessors so many soules consecrated to God celebrated for holynes miracles and the spirit of prophesy For all of them had not any part of true religion in them nor true iustice and all were giuen to Idolatry But if all this be false blasphemous and euen horrible to thinke how could it be that you could not think that those religions out of which so horrible things are manifestly deduced might be false or at least that you doubted not of theÌ„ And if you doubted wherefore laboured you not to vnderstaÌ„d the truth on which your whole soules good dependeth Our Lord admonished that we should carefully take heed of false Prophets who come vnto vs in sheepes cloathing and inwardly be rauening wolues Matth. 7. How did it not come at one tyme or other into your mind to thinke and to feare least Luther Caluin Menno and the like were of the number of them of whome our Lord premonished vs to beware For these men vnder a glorious shew of Gods word and of the pure Gospell presented themselues vnto the world
What things be required for the searching out of the truth and vertue But one thing there is that is most of all wont to hurt this sincere deliberation and that is a certaine anticipating and foregoing opinion that possesseth very many touching the Idolatry superstitions and abuses of the Catholike Church Wherefore let them in the first place for a time lay aside this their precipitate and fore-running iudgment and thinke that they may be deceiued in the matter For it seemeth a thing beyoud beliefe that most holy and most learned men such as the Church euer had very many did either not see this Idolatry if there were any or if they saw it did not onely not reiect it but also did with all diligence retaine and imbrace it This is a calumniation of old both of the Mahometans and of the Image-breakers And there neuer was yet any Sect of heretiks which did not with extreme rancour and malice oppugne and oppole it selfe against the Church and impose very sore and great errors and abuses vpoÌ„ her For such a pretence meete was it for them to vse that they might seeme to haue had iust cause of their reuolt and departure from the Church Secondly let them not cease to craue light from God whereby they may clearly vnderstand which is Christs true religion and true Church and let them yeald themselues ready to imbrace it For fayth is Gods gift Ioan. 6. None saith he can come vnto me vnles my Father shall draw him None can come to Christ by true fayth without light giuen him from the father of heauen and therefore let them labour to procure this illustration this light and this drawing by earnest and contynuall prayer let them say with the prophet Psal 12. Lighten mine eyes that I may neuer sleep in death least when I am to depart out of this life myne enemy may say Psal 42. I haue preuayled against him Put forth thy light and thy truth let them conduct and bring me vnto thine Holy mount Psal 1 42. and into thy tabernacles Make known vnto me the way where in I may walke because vnto thee haue I lifted vp my soule Deliuer me out of the hands of the enemies of my soules good O Lord to thee haue I fled for succour teach me to do thy will because thou art my God And the like To prayer let them ioyne almes and beneficence towards the poore and needy For how much these two auaile and profit towards the obtaining of light for the imbracing of the true religion is manifested by that example of Cornelius the Centurian Act 10. to whome it was said by an Angell Cornelius thy praiers and thine almes haue ascended to be remembred in the sight of God And now send to Ioppa and send for one Simon who is sirnamed Peter he shall tell thee what thou must doe Let them therefore propose this example vnto themselues and imitate it who in this busines of true religion haue a desire to be directed of God In the meane tyme let them with diligence and with an earnest desire of knowing the truth ponder and consider those things that be in this Consultation proposed and if they find therein any thing eyther doubtfull or not sufficiently vnderstood let them repaire to Catholike doctors who will with facility giue them such satisfaction in all matters as their mind may in conclusion find full repose and quiet in the light of true religion This is that which we desire and craue and with most humble petition and suite beseech at thy hands o true light light eternall and the light both of men and Angells For notwithstanding they haue been seduced misled and carried away by the guile and deceipt of the deuill and haue reuolted from thee and thy Church and haue made war against thee and it yet they be thy creatures formed to thine Image and likenes redeemed and ransomed with the price of thy bloud made and called to the inheritance of heauen and to be consorts in thy kingdom Let not so noble a worke of thine perish which cost thee so dearely which will yeald thee eternall praises if it once know the truth and which will to thy glory shine for all eternity Dissperse and dirue away the foule darkenes that hath now possession of their mind Disolue vndoe the deuills bewitchings of them whereby the eyes of their mind be blinded their fancy and imagination peruerted Put into them a true and sensible apprehension and feare of that inextinguible and euerlasting fire prepared for all those who haue not communication with the true religion Inspiâ—e them with a burning loue and desire of vnderstanding the truth of procuring their owne saluation Present vnto them the light of thy mercies that they may know thy fold and haue a true vnderstanding of the fold wherin they formerly were that it was not thine but the diuells in which all such as contynue as sheepe be reserued not to life but to vtter perdition to be food for the fire meate for death Death shall feede vpon them Psal 4â— Reduce and bring them backe againe into thy fold that in it they may refresh theÌ„selues with the healthful refectioÌ„ of thy doctrine and by thy wonderfull Sacraments may receyue cure of the old wounds that Sathan had formerly giueÌ„ them and increase in thy spirit in the spirit of humility and feare of our Lord in the spirit of meeknes and charity and may receyue forces and strength to life euerlasting wherin made together with vs after the instant of this life companions of thy glory and blisse they may praise thee An admonition to Catholikes and glorifie thee for euer and euer And now am I in the second place briefly to admonish Catholiks that they duly ponder with themselues how exceding great a benefit this is of true religion which hath by diuine fauour hapned to them before infinite others who are debarerd of it and how much by occasion of ye they be obliged and bound to the Diuine maiesty This is the gift priuiledg but of a few if we consider the infinite number of such as go astray or stand in doubt and therefore for this respect the more is it to be esteemed Let them thinke that in humane things nothing is to be compared with it not pleasures nor honors nor millions of gold and syluer no not Scepters Kingdomes or Empires The margarite perle of true religion doth exceed all these by infinite degrees and he that is possessed of it though he want other things and is most poore of al tertene things is most truly rich as beeing a cittizen with the Saints the sonne of God an heyre of a Kingdome and coheire with Christ yet so as he must haue a will to lyue conformably thereunto He that wanteth it is thrice miserable indeed though he otherwise abound in all the goods of this life and hath them at his will This is
the most certaine and only way to life euerlasting and none there is who strayeth out of it that is not most assured to runne into euerlasting perdition It is a Doctrine of Atheisme that euery one may be saued in his owne religion But as there is one God one Christ one truth one certitude one iustice so there is one fayth and one religion and one Church or Congregation of God and Christ out of which there can be no Saluation Let them take heede that they spoyle not themselues of so great a good eyther out of a curiosity of reading or hearing or by an improuident and vncircumspect conuersation with heretiks or out of a desire of pleasing and contenting some or for feare of some hurt in temporall life also or out of an hope of commodity and gaine or for desire of honors or for any other cause What profiteth it a man if he gayne the whole world and suffer the detryment of his soule or what exchaunge shall a man giue for his soule But he that sustayneth hurt in his religion cannot but hurt his soule withall and therefore let him not be afraid to expose all for the retayning of it the loosing and forgoing whereof is the losse of life euerlasting withall Vnhappy be those soules and vnworthy a Christian name that make but a little reckouing of the ouerthrow of the Catholike religion so they may themselues enioy temporall peace for the gathering and keeping of the poore things and trifles of this life This madnes and light estceme of so great a good will cost them deare when this short time moment of life shall be once past and they shall vpon the suddaine be brought to that eternity that neuer endeth Many seducers haue come into the world many do vnder a sheeps skyn and vnder a faire flattering shew of Gods word hide and conceale their woluish fury to the vtter ruine of Christs sheep Our Lord admonished vs more theÌ„ once to take heed of them the Apostles inculcated no lesse as did the holy Fathers also He Eccl. 13. Eccl. 3. that shall touch pitch shall be defiled of it he that loueth daÌ„ger shal perish therein The times were neuer more trecherous to mans saluation then now they be the deuill was neuer more frequent in bewitching and deceiuing men were neuer more easily caried away with the spirit of incoÌ„stancy the operatioÌ„ working of errour neuer of more force finally mens minds neuer more fouly blinded then now all these do worthily seize vpoÌ„ their minds who do make a light esteeme of that noble and great gift of the Catholike and Orthodoxe Religion prefer their temporall and externall goods before it Wherefore let them who make a reckoning of their owne saluation conserue this beauenly gemme and keep it with all diligence for that of it proceedeth life And because it is a supernaturall gift which can neyther be obtayned nor kept and held without Gods help whiles so many and so great daungers and enemyes beset vs on all sides they mustimplore and craue help at Gods hands incessantly to that end both for themselues their children and their family and seeke to appease God by almes and other offices of piety For good is prayer with fasting almes Tob. 12. and better then to lay vp treasures of gold Let them lead a life correspondent to their religion let them quench their thirst of terrene things with the expectation of the celestiall and euerlasting goods euer mindâ—ull of that saying of the Apostle 1. Timoth. 6. They that will become rich fall into temptation and into the snares of the Diuell many vnprofitable and hurtfull desires which drowne a man into destruction and perdition For the roote of all euill is desire which some coueting haue strared from the fayth and thrust themselues into many sorrowes With these helps they may walke on in safety amidst the daungers of these tymes conserue and maintayne vnstayned the gift of the true and only Religion and by it with facility and case purchase life euerlasting to which God of his infinite mercy bring vs all Amen FINIS AN APPENDIX TO THE FORMER CONSVLTATION WHETHER Euery One may be saued in his owne Fayth and Religion WRITTEN By the same Leonard Lessius of the Society of IESVS Permissu Superiorum M.DC.XVIII THE PREFACE WEe haue before in the Preface of our Consultation set downe and briefely confuted a certaine grosse error which holdeth it inough for our saluatioÌ„ to belieue in Christ and that he died for our sinnes But because it is much spread and hath sunke deeply into the minds of many I was requested to treate of the matter more at large and therefore now I will deuide it into two seuerall Questions bringing arguments for eyther part The first Question shal be VVhether it be sufficient for saluation to belieue in God and do no man iniury which is as much to say as Whether euery man may be saued in his owne Faith which he professeth if therin he endeauour to liue honestly The second Question VVhether it be sufficieÌ„t to saluatioÌ„ to belieue in Christ that he dyed for our sinnes although we belieue not many other articles of faith THE I. QVESTION CONCERNING the first Question many in these tymes do hold are of opinion that euery man may be saued in his owne religion The ground of ouâ— Aduersaries opinions their principall reasoÌ„ wherwith they are moued to this is because it seemeth vnto them incredible that al Iewes and Turkes many of whom do deuoutly worship God and deale iustly with their neyghbours should perish for all eternity only because they haue not belieued in Christ especially since for want of this beliefe they seeme not to deserue much blame they being from their infancy trayned vp in a religion different from Christianity For why say they should God who would all men to be saued so strayten the way vnto heauen why should those miserable souls who according to their capacity do their best to please him do wrong to no man and do lead a iust and honest life be condemned to eternall payne for the ignorance of that thing wherein they were neuer sufficiently instructed The I. Reason But this opinion of theirs The same refuâ—ed by foure Reasons although in naturall reason it may seeme to carry some colour of truth and equity yet considering those thinges which are reuealed vnto vs in holy Scriptures it is a meere Paradox For if euery Turke and Iew may be saued in their beliefe then iuvaine haue the Apostles and holy Fathers so much laboured in preaching planting of the Christian faith In vaine so many Martyres by all manner kind of torments haue shed their bloud and spent their life in the confession therof For they might haue abstayned from this doctrine profession without any preiudice to their saluation and haue rested contented with the Iewes in the profession and
A CONSVLTATION WHAT FAITH AND RELIGâ—â—â— is best to be imbraced WRITTEN IN LATIN By the R. Father Leonard Lessius Professour in Diuinity of the Society of IESVS AND Translated into English by W. I. IHS Permissu Superiorum M.DC.XVIII TO THE RIGHT HONORABLE THE LORD MAIOR TO THE RIGHT WORSHIPFVLL THE ALDERMEN AND TO THE RIGHT WORTHY CITTIZENS OF LONDON The Translatour wisheth all Health and Happines Temporall and Eternall RIGHT HONORABLE RIGHT WORSHIPFVLL AND RIGHT WORTHY I Was pâ—rswaded to present you with this Treatise traÌ„slated by 〈◊〉 into our mother tongue that hath appeared far better 〈◊〉 in â—â—owâ—yde it was first inuested only through the loue and respect I beare to your so we deserming persons whose speciall endeauors amidst your other sorâ—ous imployments in that famous Citty should be and I hope is the attayning of such a traffike that may more redound to the profit of your Soules then your temporall Estates since you know well that a sure and solid foundation of true Religion worketh Eternall Saluation and the contrary eternall woe and misery though otherwise one were neuer so fortunate in all worldly prosperity The worke it selfe is but of some few houres reading and the Author I hope will not be distastfull vnto yow in respect of his person though otherwise of a different Profession habit And though I doubt not but that many of your haue already seene other learned Bookes of like subiect yet because this affoardeth so great variety of forcible Motiues both singularly chosen and most aptly expressed to settle mens Consciences in so waighty an affayre as this is I haue therfore thought good to present it to your View though in a more humble and far lesse polished stile then so profitable a subiect deserueth And heerunto I was the more encouraged by vnderstanding the great fruite and profit which many haue all ready and do dayly reape by a diligent perusall of this Booke in other languages hoping for no lesse in our owne then it hath produced in the Latin French and Dutch especially in men so zealous in that Profession which hath by in these later tymes preached vnto you Which zeale of yours would no doubâ— be more feruent if Gods Grace by other mothâ—es proposed should open your eyes to see the cleernes of the Catholike Verity Neither should it offend you that your Consciences hauing byn setled these 60. yeares last past in the Faith that was then proposed vnto you now a new reuiew of matters belonging to Religion should be offered For synce the Scripture doth premonish vs that Heresies must of necessity be and false Teachers would come to disturbe the peace and vnity of the Church of which sort as is apparent by her contrary doctrines this our vnfortunate Age hath byn most fertile it is doublesse no disgrace or signe of leuity or inconstancy by a diligent and iudicious examen to try which of all these diuers spirits is of God and which is that Catholike Church so often commended vnto vs in the Scriptures as nothing more plainely and seriously In which important search the Reading of this little but golden Treatise will by Gods grace affoard such light to discerne Truth from Falshood and such meanes to find out the true gate of Catholike faith which only leadeth to saluation as may satisfy the most Iudicious especially if they reade with that humblenes of spirit as they ought to do who desyre to know the Truth In reading therfore consider attentiuely euery Passage ponder the waight and substance of ech Reason not posting the same ouer as many do transpotted with curiosity to read all new Bookes that come forth and I doubt not you will receaue aboundant satisfaction Read then most worthy Cittizens the ensuing Consultation with an indifferent and vnpartiall eye that you may enrich your soules with the treasure of true knowledg doctrine which leadeth to eternall Life and Happines Wherof I humbly beseech his diuine Maiesty to make you partakers to whom I haue heerewith dedicated both my selfe and seruice to remayne Your seruant euer in Christ Iesus W. I. This 30 of Septemb. 1618. THE TABLE OF THE CONTENTS of the ensuing Consultation THE Preface pag. 1. The I. Consideration Of the desire of Perfection wherunto Christian Religion leadeth pag. 8. The II. Consideration That Christian Religion excludeth liberty of sinning pag. 11. The III. Consideration Drawne froÌ„ the Sanctity of the followers of true Religion pag. 2â— The IIII. Consideration From the miracles wrought by the imbracers of Catholike Religion pag. 36. The V. Consideration From the Conuersion of Nations by the imbracers of Catholike Religion pag. 48. The VI. Consideration From the Name Catholike and from the thing it selfe signed or marked with this Name pag. 55. The VII Consideration From Succession pag. 59. The VIII Consideration From the consent of the ancient Fathers and Doctours of the Church and from the decision of controuersies without which there is no sodality or fellowship pag. 65. The IX Consideration From diuers causes and reasons for which these new doctrines are to be suspected and shunned pag. 74. The I. Reason Deduced from Nouelty pag. 75. The II. Reason Taken from the defect of Succession pag. 87. The III. Reason From the defect of their Mission pag. 9â— The IIII. Reason From the want of Miracles pag. 106. The V. Reason From the conditions of their liues and manners pag. 116. The VI. Reason from their errors and inconstancy in Doctrine pag. 125. The VII Reason Taken from the fraudes and deceipts which the Sectaryes commonly vse pag. 135. The VIII Reason Drawne from the ouerthrow of good Workes pag. 153. The IX Reason Deduced from the liberty of life which they yield vnto pag. 158. The X. Reason That they renew old Heresies pag. 166. The XI Reason From want of a Rule of Fayth pag. 171. The XII Reason Drawne from Absurdity pag. 181. The X. Consideration And conclusion of this Consultation pag. 189. An Appendix of the Author Whether euery one may be saued in his owne Fayth and Religion pag. 214. A CONSVLTATION WHAT FAITH AND RELIGION IS TO be imbraced GREAT is the variety of Religion in this our age and great is the contention about the truth therof Many in this point do continually wauer nor can they determine any certainty passing from one Religion to another as it were from house to house for trialls sake thereby to find tranquility of mind Others through an inconsiderate boldnes do imbrace any Religion which by chance they light vpon without either examining or vnder standing the same who when they are demanded why they preferre that Religion before others they haue no other answere but that it seemes better to them or els which commonly all do oragge of because they follow the very pure word of God This busines notwithstanding is most worthy of great deliberation and discussion seeing that heerin consisteth the very center of our saluation Euerlasting saluation or damnation is
contemneriches and honours and when at any time we do enioy them Only Catholike Religion teacâ—â—â— perfection of life to renounce them for the loue of Christ She counselleth fasting haire-cloath lying on the ground and other bodily afflictions wherwith the flesh is tamed and subdued to the spirit Hence commeth it to passe that there are so many in the Catholike Church who conteÌ„ning riches honors and pleasures which they either enioyed or might haue done haue forsaken the world giuing themselues wholy to austerity of life and contemplation of heauently thinges Amongst whome may are Noble men and Noble mens sonnes and daughters many gentlemen many rich men many excellent wittes many most eloquent and famous for all kind of learning This is that most worthy enfigne of diuine spirit true religion For that this religion can be no other then celestiall which thus by violence draweth mans nature froÌ„ these base earthly things wherunto it cleaueth and raiseth it vp to contemplate heauenly which van quisheth the desires of temporall things and ingrafteth the loue of eternall and to conclude which worketh such wonderfull changes in men But the tree is knowne by the fruite Now other religions of pocially Lutheran Caluinian and â—nabaptisticall of which we meane chiefly to treate and do frame this our Consultation do performe no such thing Other Religions take away desire of perfection and good workes For that they are so far from teaching austerity of life or contempt of wordly delight as they call fasting a humane tradition wherby God is honoured in vayne Abstinence from flesh they call superstition monasticall vowes they say are wicked vaine and not to be kept chastity they teach to be impossible lib. de vita coniugali all must marry and imploy their time in wyuing which as Luther saith is as necessary as to eate drinke sleep c. Out of which doctrine it followeth that none of those who follow any of these new Religions do either came their flesh by abstinence keep chastity or abstaine from marriage and fleshly pleasures or exercise pouerty for for the loue of Christ by forsaking their riches but do al imbrace a loose vulgar worldly life agreable to the inclination of the flesh and corruption of nature No man in this religion can once find in his hart to imitate an Angelicall life heere in this world as many holy men haue done before and many do at this present in the Catholike Church no man goeth about to shake of the carkes and cares of this life breaking in pieces the bands of the world that being free and discharged therof he may follow Christ our Lord imitating his most holy life and representing him in his mortall flesh for what soeuer is aboue the common and popular manner of liuing these new Religions do not allow Who then seeth not that in these there is no Christian religion For although Christ considering mans infirmity doth not commaund pouerty chastity single life contempt of ones selfe and the like yet notwithstanding doth he counsell vs and inuite vs therto with great reward giuing vs an example therof in himselfe to imitate the same So as by this his example and inuitement infinite numbers of all orders ages sexes nations and conditions being stirred vp haue attayned vnto this high sanctity and haue bin therfore admired of al the world But contrari wise these now Religions altogeather disallow the desire or study of perfection as inpossible or superstitious Neither do they alone hinder this most excellent sanctity but therwith al seeke to suppresse all other endeauours desires of good workes â—uth art 31. 36. deliber châ—â—â—tiana Calu. l. 3 Inst cap. 12. §. 4. cap. 14. §. 9. Luth in assert art 1. Calu l. 4. Inst cap. 11. §. 13. 14. cap 19. §. 2.4 7. For that they teach That man offeÌ„deth in all his works though this synne be not imputed to those that belieue Then they teach That man by any good workes whatsoeuer meriteth nothing with God is neuer the more grateful vnto him neuer the more iust nor shall haue neuer the more reward for his workes whether they be more or lesse or any at all but that only faith is esteemed and crowned with God c. This doctrine being theÌ„ once set abroach what man trow you wil be stirred vp or moued to good workes prayer almes abstinence or help of his neighbours For if in all these workes there be sinne and neither merit nor reward nor profit what should mooue meÌ„ to performe them Who will bestow his labour goods in vaine without any profit but with hindrance to himselfe So as these new religions as yow see quite take a way all good workes from men and leaue them only faith which they esteeme in place and volue of al. It is not theÌ„ credible that Christ by so many sweats and labours by such his manifold doctrine and heauenâ—â— admonitions by his bloud crosse and passion would leaue vnto vs or be the Author of so barren a Religion Neither do we any way obscure the merits of Christ by attributing the force of meriting euerlasting life by our workes as our aduersaries obiect An obiection refuted but rather do we illustrate and extoll the same For we assigne the merits of Christ to be so forcible and vniuersall that he did not only merit Eternall Saluation therby for vs but also gaue vs force and strengh to merit for our selues As for example that man should not iniure the Omnipotency of God The force of Christ merits but rather extoll it that should say that the said Omnipotency doth not only worke and produce all things but also giueth force to things created to worke and produce the like For there is nothing that doth more declare the excellency and perfection of the cause then if the cause doth not only worke or cooperate it selfe but giueth also force and strength to others to do the same Therefore wheÌ„ as we say Christ did not oÌ„ly merit for vs but gaue vs also force to merit for our selues we do far more extoll the force of his merittes then they who teach that he alone did merit all left vs no strength to cooperate to his merits Nay rather those men do greatly iniure Christ because they take away this force and efficacy from him like vnto certaine Philosophers who taught that things created had no force in theÌ„selues to cooperate but that the only increated power of God did al and therby iniured his Omnipotency as if he could not giue force to things created to worke cooperate with God For as he should iniure Christ that should attribute to man any force or strength to merit that is not deriued from the merits of Christ so also should he iniure God that should attribute any force or power to things created that is not deriued froÌ„ the omnipotency of God Furthermore as the operations of things
the palsey in a moment quicken dry and benummed members and the like which do exceed all force of nature Neyther could any Magitian euer do the same by any help or art of the Diuell and yet notwithstanding very many and innumerable such like did our Saintes worke and that by only touching or a few prayers or the signe of the Crosse and sometymes also by a commaund only Thirdly because those miracles that be wrought by the Diuell do eyther continue but for a small eyme as being decoyts and delusions only of the eyes such as nagitians are wont to do or if they do continue they are wrought by naturall causes so do not exceed their naturall force and power Besides such false miracles are for the most part not only vnprofitable to men but hurtfull also and wicked as for example to make fire descend from heauen to make statua ' speake and the like which Antichrist his false prophets shall do in the last dayes as out of the Apocalyps is gathered Apoc. 13. neyther do these false miracles profit any to the amendment of life But the miracles of Saintes haue a perpetuall and solid operation and are very profitable to men styrring them vp to the feare of God and the amendment of their liues Fourthly New miracles were neuer approued in the Catholike Church without great and diligent examination therof before made for that the witnesses are examined and that for the most part vnder their Oaths the fact it selfe iâ— narrowly looked into whether it may be wrought by the force of Nature or power of the Diuell all circumstances are considered by what meanes order what occasion what tyme place to what end before whome and vpon whome the miracle is wrought And oftentymes there want not those who would willingly exaggerate the matter or els make it doubtfull and suspected if they could and therfore they leaue nothing vntryed or discussed So as it is impossible that the deceyt if any be can longly hidden besides it doth belong to the diuine prouidence of God not to permit men to be so miserably deluded especially after so great diligence vsed to search out the truth of the matter Fifthly Yf the miracles of the Catholick Church be wrought by the Diuell to retayne men in their false Religion why doth he not the like then in other Religions to wit among the Turkes Arians Anabaptistes Libertines and the like Why doth he leaue to worke miracles amongst these and maketh famous only Catholike Religion therewith Is it for that perhaps she is more grateful or pleasing vnto him then all the rest but he ought not to neglect others also from whome he receyueth so large and ample increase he is delighted with variety of false worship that he may accomodate himselfe to the inclinations and affections of all men Therfore seing that only Catholike Religion hath myracles and false Religion hath none it is an euident token that the miracles of the Catholike Church are not wrought by the Diuell Finally what colour of reason can there be to say that these miracles should be feigned or wrought by the Diuell Is it because they could not be otherwise done But God is omnipotent and he hath wrought many the like by his Apostles as out of Scripture is manifest Or is it because they be repugnant to Scripture But our Lord hath plainly promised this grace of working miracles and curing when he said Ioan. 14. Verily verily I say vnto you be that belieueth in me the workes that I do he also shall do and greater then these shall he do because I go to my Father and whatsoeuer you shall aske in my name that will I do that the Father may be glorified in the sonne By which wordes he insinuateth that the grace of working miracles should alwaies remaine in the Church and that not the Apostles alone but many Apostolicall holy men also should from time to time worke miracles so as we see this promise of our Lord fulfilled when Holy men do miracles Or is it then because there is no witnes of these miracles But besides the witnes of most faithfull wryters we haue the testimony and consent of the people we haue in many of them the testimonies of Bishops or Magistrates after most diligent examination made of the thing it selfe and deposition of sworne witnesses Besides that very many of these miracles haue bin publikely done in the presence of many people there are no ancient histories extant besides those that are conteined in holy scripture that haue so many and worthy witnesses for their truth as these of miracles haue To these may be adioyned the great miracles that are done in euery age yea almost euery yeare in diuers places by Saintes now raigning with Christ but specially by the most Blessed Virgin which in those places where they are wrought are manifest to all men and may be seene and felt of all and which are also confirmed by the publicke testimonyes of sworne wittnesses after diligent discussion and examination made But say our aduersaries Caluin Praef. in Instit True miracles do confirme the Ghospel Marc. vltimo But these do ouerthrow the Ghospell and set vp Idolatry to wit worship of reliques and Images inuocation of Saintes Masse and the like and therfore they be wrought by the Diuell But this is a plaine sophisme which is called Petitio Principij for that that is heere taken as granted for true which should be first proued and wherof the whole controuersy dependeth For it is supposed for certaine and vndoubted that Catholike religion is false and therupon is consequently gathered that the miracles wherby it is confirmed are false and meere illusions of the Diuell In this very manner did the Scribes Pharisies suppose the doctrine of Christ to be false and contradictory to that of Moyses and therehence gathered that his miracles were false and that he himselfe cast out Diuells in Beelzebub the chiefe of Diueils Matth. 22. So also did the Pagans calumniare the miracles of auncient Martyrs saying they were done by magical artes and the same did the Arians Eunomians Vigilantians of the miracles of Catholikes as wittnesseth Victor Vticensis lib. 2. de persecut VVandal and S. Ambrose serm de â—S Geruasio Protas Hierom. contr Vigilant But we on the contrary side by the euident truth of miracles which may be cleerly knowne seene perceaued of al men do gather the verity of Catholik religion wherof the controuersy now is For that we neuer yet read of miracles wrought in confirmation of false doctrine such as many Saintes haue done in confirmation of true We neuer read that dead were raised to life by heretikes the blind made to see the lame straightened the palsy euered Diuells cast out of men Such miracles as these were neuer wrought by Luther Caluin or any of their followers Indeed Luther sometime did attempt to cast out a Diuell from a feminine
succession of ordination and sanctification descend from Christ our Lord who is the second Adam And there is no minister in the Church but can deduce the power wherwith the coÌ„secrateth sacrificeth absolueth from synnes administreth other Sacraments and sanctifieth Christian people from Christ himselfe as the first head and Author therof So as also all those workes which by this power he effecteth are attributed to Christ as to the first and chiefe Author who instituted this said power and doth inuisibly protect and assist the same man being only but the instrument wherby all these thinges are done as S. Augustine other Fathers do excellently declare Tract in Ioan. Chrysost bom 60 Ambros l. 4. desacram cap. 4. 5. In like maner all the power of Iuridiction of Ministers in the Catholike Church by which they gouerne Christian people preach the word of God and exercise all other Pastorall offices doth descend from Christ and may be perspicuously reduced to him For that Pastors haue their Iurisdiction from Bishops Bishops from the Pope and the Pope himselfe for that he is the successour of S. Peter in the same Chayre and gouernement of the Catholike Church doth necessarily also suceed in the same Iurisdiction which was giuen immediatly by God to S. Peter and in him to all his lawfull successours And those also in the Church who haue not power ordinary but only delegated to witt no proper Iurisdiction of their owne do receiue the same from their Pastours Bishops or the Pope So as there is no minister in the Catholike Church no preacher or teacher of the word of God that cannot eleerly demonstrate his mission and shew the same to be deriued from Christ And truely except they could so do they were by no meanes to be heard or regarded but had in suspition for wolues when as they entred not into the sheepfold through the dore but crept in secretly some other way This argument alwaies did the ancient Fathers greatly esteeme and alleage Irenaeus l. 3 c 3. Tertul de praescrip August epist 165. Optatus l. 2. contr Parmen cap. 4. for the conuincing of all heresies For therby is shewed the continuall succession of our Religion throughout all Ages vp to the Apostles times I am held in this Church saith S. (a) cap. 4. contra Eâ—ist Fundam Augustine by the Succession of Priests Bishops that haue come downe eueÌ„ froÌ„ the Sea of Peter the Apostle to whoÌ„ the care of feeding our Lords flocke was coÌ„mitted to the present Bishop of Rome Anastasius that holdeth the sea at this day And the very same hath S. Hierome in his dialogue against the Luciferian Heretikes which by and by we shall haue occasion to recite Now none of the ministers of the reformed religion can shew this And as for the power of order wherby to administer Sacraments and sanctify the people truly they cannot reduce it to the Apostles and Christ as we haue done for that they haue vtterly taken all such power away Neither is there any Bishop or Priest among them except perhaps some Apostata from the Catholik ReligioÌ„ whose degree ordignity amongst theÌ„ is now no more of value wheras not withstanding the Church of Christ hath alwaies had these degrees and byn gouerned therby Neither haue they any power of Iurisdiction wherby to preach the word of God administer Baptisme gouerne the people with diuine reuerence in spirituall affayres of their soules For I would demaund of whome Luther and Caluin receiued this power of Iurisdiction By whome was cyther of them sent to preach the new Ghospell and reforme the people That they were not sent by the ordinary Pastors of the Church it is euident therfore they came of themselues being sent by none But what can be a more certaine signe that they are not to be heard but rather to be fled from For how shall they preach saith the Apostle vnlesse they be sent Rom. 10. Ioan. 10. He that entreth not saith S. Iohn by the dore into the sheepfold but clymbeth vp another way he is a theese and robber but he that entreth by the dore is the Pastour of the â—heepe Now whosoeuer without ordinary and lawfull authority do exercise the office of a Pastour they enter not in by the dore But perhaps they will say that they were sent immediatly by Christ of him receaued authority to reforme the Church Whether sectaries be sent of Christ or no. But that is not inough so to say for that all Archeretikes do say the same of themselues Wherfore it behooueth them to bring forth shew their euidence wherby to witnesse it and so to conuince vs that they were sent of Christ as the Apostles did confirme their mission with many and great miracles otherwise we ought not to accept of their reformation Nay we are rather bound to reiect them as false impostors Againe how is it possible for them to be sent of Christ when as they teach so diuers and disagreeing opinions among themselues For if Luther were sent of Christ then can not Caluin be also sent of him who in many points impugneth Luthers doctrine and damneth it to the pit of hell as impious and hereticall And contrariwise if Caluin were sent of Christ then could not Luther be sent of him also for that God is not contray to himselfe neither do the spirits of his true Prophets impugne or contradict one another Other things I omit which might be alleaged to the same purpose VIII CONSIDERATION From the consent of the ancient Fathers and Doctors of the Church and from the decision of controuersies without which there is no sodality or followship THAT Religion is thought to be of Christ and to be preferred before al other in which the whole and full consent of Doctors of euery age Nation about the principall heads of our faith hath concurred and wherin there hath byn an easy determination of all Controuersyes from which if once thou chance to decline or fall thou hast no certainty left which way to betake thy selfe But such is only Catholike Religion and therfore the true religion of Christ And first of all concerning the consent of Doctors about the chiefe heads of our religion it is manifest out of their wrythings For what ancient Doctors soeuer eyther in Greece Asia Aegipt Asricke Spaine Italy France Germany or England that haue written of the mysteries of our religion they do all agree about the liberty of Freewill about merit of good workes sacrifice of the Masse for the quicke and the dead Monasticall vowes fastes inuocation of Saints and the like which are by these newfangled Religions reiected and reproued Caluin l. 2. c. 2.3.14 16. l. 3. c. 4. 5. l. 4. c. 22. Centurtatores cent 2.3.4.5 c. 4. and cannot be denied by the Lutherans Caluinistes themselues only they say that these things were blemishes of the ancient Doctors inclining as it were to superstition
therfore can be giuen why thou shouldest imbrace or prefer any one of all these religions before another for that euery one of them do both brag and boast that the word of God makes for theÌ„ that they haue the spirit of God that the sense of Scriptures is perspicious for their doctrine and what soeuer is contrary herto is false and manifestly repugnant to holy Writte Nor haue they any other proofe for all this theÌ„ that it is euident to him that hath the spirit And seing then that euery one of these Sectaries do alleage the selfe same reason for their doctrine and do build vpon the selfe same foundation it followeth therfore necessarily that thou must either imbrace all these religions or els none of them But Catholike religion doth far otherwise proue their opinions and doctrine to wit out of Holy Scripture expounded according to the common sense vnderstanding of the Ancient Fathers and by the doctours of all ages by the sanctity miracles and prophetical spirit of all such as haue imbraced this religion as also by the constancy and vniformity of doctrine in all ages by the purity of life wherunto she leadeth and lastly by the conuersion of Nations and who haue bin conuerted vnto this doctrine IX CONSIDERATION From diuers Causes and Reasons for which these new doctrines are to be suspected and shunned ALL other Religions but the Catholike and namely the Lutheran Caluinian and Anabaptisticall of which principally we treat in this place are worthily to be suspected and as hereticall sects are to be shunned for many reasons which heere I meane briefly to ponder and recount The I. Reason Deduced from Nouetty ALL Nouelty and as S. Gregory Nazianzen calleth it new Inuention in euery Common wealth but specially in matters of religion is to be shunned ChristiaÌ„ Religion is a thing most ancient solid vnchangeable and durable to the worlds end it being the forme vigour and as it were the very life of Christs Church For as flesh by life is quickened in a liuing man euen so is the Assembly of men in Christs Church by religion which otherwise of it selfe is only flesh formed into a spirituall Kingdome And againe as the Church kingdome of Christ is a thing most ancient and indeleble Against which Church the gates of hell shall not preuaâ—le Matt. 16. vlt. and to whome Christ promâ—sed his assistance to the worlds end Euen so is religion vpon which the Church kingdom of Christ doth stand firme stedfast Nouelty therfore is repugnant to the religion of Christ Now that these religions are new it is manifest First for that we can nominate and bring forth their first Authors tyme place and maner how they were brought first in and who they were that opposed themselues against them what great styrres and troubles also were raised euery where about them and lastly how and by whome they where condemned as noueltyes and heresies And what can be a more manifest signe of nouelty then this In like maner all other heresies that haue byn brought in against the Apostolike doctrine of Christ are conuinced of nouclty for that we can shew what tyme euery one of them began in what place who was the Author who were the opposers therof and lastly by whome they were condemned of nouelty Secondly before the yeare of our Lord 1517. Lutheranisme was neuer heard of in the world nor likewise Caluinisme nor Anabaptisme which are the daughters of Lutheranisme For that it is manifest out of Authors that when Luther first began to peepe out his head there was no other religion known to be exercised in the world besides the Iewish Mahometan and Pagan but the Catholike and that of the Hussites Thirdly if yow say that any of these Religions for examples sake the Lutheran alwayes was but yet lay hid then I aske in what place the same lay hid in what kingdome or towne and who were the patrons defenders therof Againe how know yow that this religion was before when as the same cannot be knowne but by some authors who do not so much as insinuate any such thing but the quite contrary Furthermore wheras in euery age and place there haue byn Inquisitours of hereticall noueltyes by what meanes then could this religion ly hid for so many ages that it should neuer be discouered or that neuer any one of the followers or teachers therof should fall into their hands and be punished Surely neuer any hereticall Sect could yet ly hid so cunningly but that she should often haue byn deprehended and publikely called into examination and question Moreouer if before Luther that Religion had byn in the world how chance that the followers therof who had hitherto layn hidden did not then come publikely forth when Luther began to preach and acknowledge him for the Doctour of their faith League-maker of their religion How hapned it then that they came not abroad in publicke and imbraced him as their fellow and Patrone who had now at last set at liberty this their Religion so long before layn hidden and oppressed in secret corners But no such appeared that were euer followers of that Religion before but that as many as ioyned themselues with Luther De Missa Angulari lib. 2. cont Zuingl did professe Catholike religion before as Luther himselfe was also Catholike before and a Friar who for 15. yeares togeather had daily and denoutly said masse as himselfe confesseth By all which it is more cleere then the sunne that Luthers Religion is altogether new and was not knowne vnto the world before his tyme nor that there was any company of men no not perhaps so much as any one particular person before Luther who professed the same Religion that is to say held all and euery of the same heads of beliefe or the same body of doctrine which Luther did And although Luther tooke some of his opinions from the old heretikes notwithstanding Lutheranisme is not therfore the same Religion with that of the old heretikes but only in part for that a Religion is the imbracing and comprehending of al the heads of beliefe which are ordayned and determined to belong to faith but none before Luther did euer teach this imbracing of opinions The same is likewise conuinced by another reason for that it is manifest that the Ancient Fathers and doctors of all ages were not of Luthers religion seing they teach Frewil necessity of good workes Merit of life euerlasting and possibility of the Diuine Law They do also allow of the Inuocation of Saints worship and honour of holy reliques Images sacrifice of masse for the quicke and dead Order of ministers in the Church monasticall vowes Euangelicall Counsells the fast of Lent and the like all which things the Lutheran Religion doth reiect as superstitions impious and iniurious to God Now that the ancient Fathers did professe and allow all these things before rehearsed is most manifest out of their owne wrytings
religion hath shined with the greatest glory of miracles of wisdome and of sanctity of her followers throughout all former ages and doth at this day also shine it is needfull therfore of greater and more euident miracles now wherby lawfully put her out of possession and reiect her as also there is more need of greater knowledg sanctity and publike fame in the followers of these new religions now then euer was in the old And lastly if the religion of the old Testament amongst the Iewes was to be changed and that they were to passe from a shaddow to the truth or from a type or patterne to the true sampler it selfe although our Lord might most clerly haue conuinced and shewed out of the Scriptures that this mutation and change was to be made and that himselfe was sent of God for the same purpose he thought good notwithstanding to cōfirme the same with very māy most wonderfull miracles that there might be left vnto them no occasion of doubt or turning backe how greatmiracles then shall we thinke to be needfull now for the changing of religion in the new Testament when as the Scriptures do cleerly denounce that there thalbe no more changes made but that God wil be present with her for her assistance to the worlds end and that the gates of hell shall not preuaile against her For what wisdome were it for any man to belieue so great a thing so new and paradoxicall so much against Scripture and iudgment of all the ancientt Fathers without extraordinary great miracles Nay what miracles can there be great inough to make a man at least probably to belieue so strang a thing Heerhence it is manifest that we haue great cause to require of them such miracles and that they deale perfidiously with vs when as they would haue vs to giue them credit in matters of so great importance without miracles and vnlesse we do belieue all vpon their bare word they presently raise vp grieuous presecutions against vs. But they will say Whether do they proue ther doctrine out of the Scriptures We proue our opinions and doctrine out of the Scripture Be it so but yet according to your owne sense and iudgment and not according to the consent of the Ancient Holy Fathers and the receaued Doctors of the Church who liued before these our controuersies so could not be any way partial therin Againe their arguments like vnto spiders webbs are very easily dissolued by Catholike Doctors besides that there are so many new Reformers sprong vp within these 80. or 90. yeares so many repayrers of the decayed Church so māy reniuers of the extinct Religion who also be most contrary one to anothers and what one buildeth vp another pulleth downe yet notwithstanding do they all confirme their opinions out of the Scriptures all do rest vpon her testimony alone all do make Scripture the only foundation of their building and therfore the proofe of all is to be admitted or of none And lastly seing that nothing is to be belieued vnlesse Scripture say it Where I pray yow doth it say that you or he or such a one was sent of God for the reforming and restoring of the decayed Church and Religion They will say Whether it be a miracle to haue many followers perhaps that they want not miracles for that it is a very great miracle that in so short tyme so many haue imbraced this new Ghospell And this perhaps might haue some colour if their religion were more austere and strict vnto the flesh then is the Catholike But seing that this their new Doctrine doth banish all austerity and sharpnes of the Catholike Religion and giue all liberty to the flesh what miracle is it if many follow and imbrace the same what meruayle is it if weighty things fal to the ground when as their props be takē away or that riuers run into the sea their dāmes stops remoued our corrupt nature doth most of all incline to liberty which it findeth in these new religions and therfore we do the soner imbrace and follow them not because we being persuaded by the force of reason do belieue that they are more holy but because we find in them that which we sought for and that which without feare we might enioy vnder the colour of religion and piety Moreouer this miracle may aswel be brought on the behalfe of all the Sectes of all these new Reformers as of one for that many haue ioyned themselues not only to the Caluinists but also to the Lutherans and Anabaptistes and therfore they must be all holy and come from God as their Author But God cannot deny himselfe nor destroy that which he hath established and therfore cannot be Author of so contrary religions the one damning the other to the pit of hell The V. Reason From the Conditions of their Liues and Manners THE fifth reason is because that these Religions were brought in by men of bad life and such as were noted of infamy pride enuy and notorious detraction giuing shew of nothing lesse then an Apostolicall Spirit For as for Luther we know that he was somtymes a professed Monke and Priest thet by bound with a double vow of continency We know also that leauing his Monastery and casting of his habit and profession be returned to a secular life againe where ioyning himselfe to a professed Nunne whome he enticed out of her Cloister he liued dayly in her company by which fact in the iudgment of all the world he committed a twofold synne of Sacriledge and did alway reiterate the same as often as he abused her body What manner of life can be more scandalous then this Moreouer we know that he was so exceedingly giuen to good cheere and lust that he was dayly occupied in banquetting and drunkennesse (a) lib de vita coniugali affirming that a woman was more necessary then to eat drinke or sleep that it was (b) Serm. de matrimonio lawfull to vse the maid if the wife refused to do her duty The life of Caluin is written by Hieronymus Bolsecus Iulius Brigerus and others being full of most notorious wickednes to wit false accusations of others murthers robberyes filthy and lewd behauiour all which things haue byn obiected against him by diuers wryters wherunto I could yet neuer see any answere Of Luthers infamy it is manifest to all the whole world that wheras he being a professed Monke and a Priest he ioyned himselfe to a professed Nunne which fact by the iudgment of all learned Doctors purchaseth infamy For if by the Emperours lawes that man be infamous who is taken in adultery L. Palam S. Quiin adulterio ff de ritu nuptiarum how much more is he infamous that hath twice contracted sacrilegious mariage and dayly vseth sacrilegious copulation For that it is a far more filthy thing to be an Adulterer of Christ then an Adulterer of the wife or husband The infamy of
bee effected by the onely forces of nature Lib. 3. c. 16. § 2. sequent c. 19.6.2.4 7. but all other also vnder what specious title soeuer bee excluded by the iustice of fayth And the same he teacheth in many other places If then there bee no merit at all in good works if they make vs nothing the more accepted to God nor wee for them shall receiue any reward in heauen wherefore should we weary our selues in exercising them Wherefore should wee spend our goods in workes of mercy towards the relieuing of the poore why should wee insist and spend houres in prayer wherfore should wee fast or punish our bodyes It is a folly for vs to weary our selues out in them to be sollicitous about the exercising of them if no fruit returne vnto vs by them Who seeth not that by this doctrine all desire and care of good works is extinguished and cleane taken away Secondly for that both these Religions teach that all our good workes do not onely merit no good at all before God but further then this bee also syns and that indeed of themselues mortall though for their fayth they bee not imputed to the beleeuers And Luther in many places teacheth no lesse As when he sayth (a) In resolut contra Eckium in assert art 31. The iust sinneth in euery good work Againe (b) In assert art 32. a good worke done in the best maÌ„ner is according to gods mercy a veniall sinne but according to his iudgment a mortal sin In another place (c) In assert art 29. Our best works whereby wee labour to procure of God grace help comfort is to bee reputed vnto vs for sin as the Prophet sayth Psal 108. And his prayer be vnto him to sin The same he inculcateth in maÌ„y other places Caluin deliuereth the same doctrine For this he saith Lib. 3. Instit c. 12. §. 4. All the workes of men if they bee censured as they deserue bee nothing but foule staines and filth Neyther can any work proceed from holy men that deserueth not the iust reward of reproach The same he teacheth c. 14. els where Lib. 3. c. 14. § 9. If all our good workes bee truly sins foule staines and filth that merit Gods ire who seeth not that it is much better to abstaine from them then to do them For by forbearing them we sin not but by doing them we sin and much better it is not to sin then to sin We must therfore abstaine from giuing of almes and from doing other works of mercy yea we must cease to pray because all these as they are done of vs bee sins And how may all study and desire of good workes be better ouerthrowne then by teaching that they do not onely make vs nothing the more iust or better before God but that they bee further silth foule staynes and syns indeed Neither maketh it to the purpose that they so ofteÌ„ say that God requireth good works for a testimony of faith Whether good works be required as the signe of faith or as signs of faith sith they affirme it least they may seeme to the people to take away al good works cleare But this their pretense is vaine For how doth God require them if they be syns which vnles he of his mercy should not impute theÌ„ he should punish with euerlasting paine how doth he for a testimony of faith require those things that do rather giue a testimony of want of fayth For those who bee follicitous about the doing of good workes do ther by testifie that faith sufficeth not For if faith were inough as they will haue it and good workes auaile nothing at all how bee good workes a signe of faith Therfore the study of good works is not a signe of that speciall faith wherof they speake and whereunto they ascribe all but of the Catholike faith whereby wee beleeue that faith is not inough but that workes bee further required that bee meritorious of euerlasting life with which faith they haue nothing to do at all but reiect it wholy By what hath been sayd most euident it is that by those Religions all study and care of good workes is taken away and banished quite The IX Reason Deduced from the liberty of life which they yeald vnto THOSE Religions cannot possibly bee thought to haue been instituted by Christ that do vtterly spoile mens minds of the feare of God and do open a most wide gate to all wickednes and to all maÌ„ner of impurity of life For holy writ doth euery where inculcate vnto vs the feare of God neyther it there any thing that is more often repeated more recomended vnto vs syth therof especially dependeth all goodnes honesty of life But the Religion of Luther and Galuin both do quite thrust out of mens minds the feare of God and yeald a liberty to all manner of wickednes as far as doth Atheisme therfore neither the one nor the other can pretend Christ to bee the Author of their Religion That they do this and that by foure different and diuers wayes hath beene by vs most plainely set downe declared in the second consideration before now I will in few words againe manifest proue the same by these reasons following First for that the Lutherans Religion teacheth that the decalogue or ten Commandments appertaine not to the faythful as neither the ceremoniall and iudicial lawes also For thus he sayth in his sermon of Moyses By the Text it euidently appeareth that the ten precepts also do nothing concerne vs for as much as our Lord brought not vs but the lewes only out of Aegypt Moyses is not held in the new testament for if I should obserue him in one article I should be bound to the obseruation of the whole Law The same be teacheth in many wordes c. 4. Epist ad Galat. in c. 20. Exodi If the ten Commandments bind vs no more then the cerimoniall laws as he expresly teacheth c. 4. ad Galat. therefore as I am not bound to keep the cerimoniall law for example to circumcise the flesh to eate the Paschall â—ambe to obserue the Sabboaths c. so neither the morall law or the ten Commandments If I be dispensed from obseruation of the ten Commandements what may it not be lawfull for me to do I may then in outward shew adore Idols contemne parents make no reckoning of Magistrats commit murthers adulteryes robberyes giue false testimouies and such like that be prohibited and forbidden by the decalogue euen as I may do those thinges that haue repugnance with the cerimoniall law And though Caluin doth not in expresse maÌ„ner delyuer the same Doctrine couching the coÌ„mandements yet vnderhand he sufficiently infiâ—uateth it Lib. 2. Instit cap. 7. §. 5. First when he teacheth That it is impossible also for holy men to keep Gods law For if it be impossible it bindeth not at all sith none
as sent of God for the sauing of the sheep and in the meane tyme they destroyed the sheep with the poysoned foode of their doctrine By their fruits sayth our Lord you â—hall know them And what fruite is this Seditions warres the spoyling and ouerthrowing of Churches and Monasteryes the ruining of Cittyes the abolishing of ancient piety and deuotion the giuing scope to all enormityes and wickednes We know by testimony of the Apostle that many heresyes shall rise in the latter tymes and that many false Prophets and seducers shall by the instigation of Sathan shew themselues Wherefore as often as any new doctrine that opposeth it self against the Church putteth the head forth we must at least suspect it together with the Author therof Wherefore I desire beseech all The conclusion of the whole worke that be out of the Catholike Church by the goodnes of God whereby we be created and by Christs bloud wherwith we are redeemed by the euerlasting inheritance which we expect in heauen and by that torrent and full measure of Diuine pleasure wherwith they shall be there made druÌ„ke who shall perseuere in truth and iustice to the end that they would apprehend and conceyue of this busynes throughly and attentiuely consider whether they stand vpon a solid and sound foundation whether they are likely to be secure touching their religion at their houre of death and when they shall stand before the Tribunall of Christ in that instant of tyme when an eternall and immutable sentence is to be receyued Let them examine this our Consultation which we haue written to that end Let them not rest vntill they shall haue duly discussed all and gotten the plaine euidency in a busynes so greatly importing them Let then thinke how great a punishment attendeth on them if the religion that they hold be heresy themselues be heretiks And that it is heresy and a most pestilent one indeed all Catholike Doctors all Vniuersityes and all the Christian world excepting those who follow it the number of whome compared with others is very little their learning very meane do hold for vndoubted and most certaine in so much as an infinite number there be who be ready to dye and to expose the euerlasting saluation of their soules for confession therof And in very deed Heresy is a most grieuous syn First How great a syn Heresy is because it is the cause that a man preferreth his owne iudgment before that of all the Fathers of all the Doctors of the Church of all Councells and of all the Bishops of the whole world For he contemneth them all as men destitute and deuoid of Gods spirit which he arrogateth to himselfe alone and to others his like and therein a wonder it is how great pride there is Secondly he censureth Christs Spouse which is the Church to haue coÌ„mitted adultery with Sathan to be the child of perdition Thirdly he chargeth it with the cryme of Idolatry and with diuers superstitions Fourthly he casteth forth many blasphemies against the holy Eucharist and Gods Saints Fiftly he handleth al holy sacred things after a most vnworthy manner Sixthly he calleth Christs Vicar on earth Antichrist calumniateth and reproacheth him a thousand wayes without any colour of truth at all The same doth he with al degrees orders of the Church To be short euery Heretike hath a good will to ouerthrow the whole Church and to extinguish al Catholike religion Thus you see that the heresy of our age contayneth extreme pride many foule blasphemyes How grieuous punishment heresie deserueth many calumnies slaunders and most iniurious proceedings many sacriledges and an extreme deadly hatred against Christs Church For all these euills and many more be intrinsecally in heresy and it habitually inclineth vnto them dayly doth euen actually moue and dryue vnto them So do all Doctors of the Catholike Church hold of Heresy and the thing is more then plaine of it selfe as experience teacheth And therefore Heresy consorted with these her Impes and ofspring is a greater syn then be an infinite number of sinnes of Catholikes And now according to what we haue said let them I beseech you dayly weigh and consider how great will be the punishment of this sinne ad Gal. 5. Col. â— 1. Cor. 6. 1. Tim. 1. c. For if but for one sinne of theft or of fornication vnles a man here help himselfe by the antidote of pennance he is to endure fire euerlasting as the Scripture teacheth what and how great paine and punishment is he to expect for the sinne of heresy which exceedeth a thousand thefts and a thousand fornications If the paine that our fire naturally inflicteth should be a thousand tymes more hoate and schorching then now it is and one were cast into it how sore incomprehensible and insufferable a paine would it be Let none flatter himselfe that there shall not be in that placee the paine of fire but onely I know not what terrors of God incensed with anger as Caluin feigneth But this assertion of his is ouer plainely repugnant to Scripture Math. 25. Marc. 9. Psal 10. Psal 20. A pocal 20. for as much as it sayth Goe yee into fire euerlasting Againe Their worme dyeth not and the fire is not quenched Againe He shall vpon sinners raine snares fire and brimstome and the spirit of tempests shall be the part of their cup. Thou shall put them as a fornace of fire in the time of thine anger Our Lord in his anger shall trouble them and fire shall deuour them The false Prophet was throwne into a poole of fire and of brimstone The same is the opinion of all the ancient doctors besides wherefore we must hold for certaine that there shal be a true fire there more intensiue and more scorching then our fire here wherein all heretiks shall burne and shall be tormented both day and night for all eternity as long as there shall be an hell as long as heauen shall stand and as long as God shall liue who dyeth not And the smoke of their torments shall ascend in the sight of our Lord for euer and euer These words be most faythfull and true Then shall they accurse them who deceiued them and their maisters by whome they were drawn and brought into that misery They shall accurse the deuill who blinded their eyes that they saw not the truth and vnder a pretence of piety diuersely bewitched them They shall also accurse themselues for giuing eare vnto them for so foolishly imbracing a new doctrine without diligently examining it before and for hauing been so blind negligent and slouthfull in discussion of a matter that so neerely concerned them Wherefore to the end they may not cast themselues headlong into this gulfe and sea of miseries let them with all care study and diligence examine this whole busines of religion and there about vse the counsaile and aduise of men of greatest wisdom learning
things truly had byn done in vayne foolishly and wrongfully if in these sects eternall saluation might haue byn obteined the which seing no wise man can say we must of necessity confesse that those heresies are the plagues of soules that saluation can by no meanes consist with them The 2. Reason Secondly because it condemneth all antiquity of error who hath alwayes iudged that an heretike cannot be saued and therfore it hath opposed 〈◊〉 selfe so vehemently against them and hath alwayes very diligently confuted them The 3. Reason Thirdly because it condemneth the Apostle himselfe who in his third to Titus commandeth vs in this sort Tit. 3. Eschew an heretike after one or two admonitions knowing certaynly that he which is such a one is ouerthrown and sinneth being condemned by his owne proper iudgment Why doth he command him to be esehewed if his error be not a hindrance to saluation why doth he say that he is ouerthrowne condemned 2 Tim. 2. In like manner in his 2. Tim 2. Their speach sayth he creepeth as a canker Euen as therefore the canker is a disease which killeth a mans body vnlesse it be cut away so is an Heretike vnto a company of Christians and Catholikes But some peraduenture will obiect and say that none is to be accounted an heretike but he which reiecteth Christ or denyeth some thing belonging vnto the Creed But this is absurdly vnwisely spoken for so he should not be an heretike who should take away both the old and new Testament and should say that those things are eyther feygnâ—d or written by the spirit only of a man and as the writings of prophane authors subiect to many errors he were not an heretike who should deny hell or the eternity of the paynes therof or should affirme that all the diuells should once besaued seing that there is no mention made of these things in the Apostles Creed he should not be an heretike who should forbid marriage and who should fay that marriages were ordeyned by the Diuell who also should affirme that som kind of flesh is of it owne nature vncleane all whome notwithstanding the Apostle iudgeth to be heretikes 1. Tim. 4. He were not an heretike who should say that there are two persons in Christ whom notwithstanding S. Iohn calleth an heretike and Antichrist Epist. 1. c. 4. He were not an heretike who should deny Baptisme and all other Sacraments And finally none of those of whome we haue spoken before were to be accounted Heretikes the which is contrary to all antiquity and all the Doctors who haue liued in these ten or twelue ages The 4. Reason Fourthly this opinion doth make all the foresayd heresyes and sects equall with the Catholike faith and Religion affirming that we may aswell be saued in them as in it The Catholike Religion therfore shall be no better then Arianisme Pelagianisme Nestorianisme Eurichianisme and other false Religions the whith both in it selfe is most absurd and nothing els but to induce a new Atheisme For to affirme all Religions to be good and that it little importeth the worke of our Saluation what Religion we professe is to make no account of any Religion for if there be any Religion it cannot be but one as there is but one Truth one Iustice one Faith one happines one Lord and God and one Man Iesus Christ mediator of God and man The 5. Reason Fifthly it is a skornefull thing to say that it is sufficient for euery one to belieue the Creed according to their owne sense and vnderstanding therof seing there is but one only truth the which if we do not attayne we belieue that which is false but a false faith auayleth nothing to saluation It is therfore all one whether thou belieuest the Creed after such a manner or after no manner at all one therfore may be saued albeit he doth not absolutely belieue many articles The same also may be said of the holy Scriptures For if it be sufficient to belieue the holy Scriptures vnderstood in their owne sense seing that this sense may often tymes be erroneous it will also suffice albeit thou doest not belieue them at all for a false faith can be no more needfull to saluation then no faith at all that is to say whereby one doth absolutely belieue nothing at all Yf thou doest say that the Creed must be belieued in a true sense then thou condemnest all the Sects of this tyme whereof there is none which belieueth all the articles of the Creed in the same sense with Catholikes or which doth not differ one from another in the explication of the Creed Wherfore seing that there is but oÌ„ly one Truth it necessarily followeth that all Religions sauing one doe erre from the truth therefore are not sufficient to saluation But it is euident The disagrement of fectaries in the sense of the Creed that they differ much in the vnderstanding of the Creed for that Article And in Iesus Christ his only Sonne the Arians Tritheitans and many Caluinistes affirming the Sonne lesser then the Father doe other wise explicate then the Lutherans and Catholikes do who hold God the Sonne to be equall and consubstantiall with his Father The article of Christs descending into hell the Caluinists do otherwise vnderstand who do thinke that Christ suffered there the torments of the damned soules and that he doubted of his saluation and that he was affrayd least he should be wholy consumed by euerlasting death otherwise Catholikes and Lutherans hold who say that such aÌ„ exposition is not the sense of that Article but a blasphemy of Caluin The article of Christs ascending into heauen is otherwise vnderstood by the Lutherans and Vbiquitarists who hold Christes body to be present euery where and in all places as his diuinity is preseÌ„t euery where otherwise the Caluinists and Catholiks hold who do not doubt to affirme but that by this exposition the whole Creed is ouerthrowne and that Christes Incarnation Natiuity Passion death ascending to heauen and his comming to Iudgmente is therby quite taken away The article of iudging the quicke and the dead the Catholikes do otherwise expound who hold that God shall so iudge vs that he will reward our good workes with heauen and punish our euill deeds with hell otherwise the Caluinists and Lutherans who deny all reward to good workes and that God only in his diuine iudgement will principally esteeme reward a speciall fayth only The aricle of the Holy Ghost the Catholikes and Lutherans do otherwise vnderstand then the Arians and many Caluinists The article of the Church the Lutherans and Caluinists do vnderstand of the inuisible congregation of those which are predestinate the Catholikes do vnderstand it of the visible company of Catholiks wherein many are predestinate many are reprobate The article of Communion of Saynts the Lutherans and Caluinists do so extenuate that they take away almost all the communion holden by Catholiks The article of
the last dayes there shall some depart from their saith attending to the spirits of error and doctrines of the diuell For euery heresy is the doctrine of the Diuell And S. Iohn saith 1. Ioan. 4. Do not belieue euery spirit but try their spirits whether they be of God or not For many false Prophets are gone out into the world This therefore is the spirit which beareth rule in the harts of heretiks whose testimony operation they feele inwardly engrafted in their harts and yet they thinke it to be the worke of the holy Ghost who so blindeth their mind and fansies that they iudge light to be darknesse and darknesse light that they think the most cleare truth of the Catholike faith to be an error and most filthy errors to be the cleare truth And truly if they were not wholy blinded bewitched they might easily perceiue that spirit whome they feele inwardly not to be the spirit of God or at the least they might begin to doubt therof seing that all sects among whome there is so great dissention variety of opinions do all equally feele boast of and follow that testimony of this spirit and rely vpon it in the confirmation of their most contrary opinions but this hapneth by the iust iudgment of God for as the Iewes who would not receiue Christ were permitted to be blinded by the diuell as it is manifest by the Apost 2. ad Thes 2. so heretiks because they haue forsaken the Catholik fayth the which is no lesse a fault then that of the Iewes are deliuered vnto him that he may as it were bewitch their minds and driue them into all kind of error But if any will attentiuely consider he shall easily preceyue a more potent operation of the diuell and bewitching of mindes in our Heretiks The diuell doth sooner bewitch Heretiks then Iewes then eyther in Iewes or Mahometans and that for two reasons First because the Iews agree in the same faith neither is there any variety of sects among them among the Mahomets there are only two sects and there is no great difference betwixt thē But among heretiks of these tymes there are many sects some arising by the increase of new opinions who condemne one another of heresy and all these are risen within the space of 90. yeares the which is a manifest signe that the diuell meruailously possesseth inwardly the hartes of these men troubling their fansies peruerting their imaginations and iudgments that they cannot remayne or be quiet any where Secondly because the common sort of people among the Iewes and Turkes do not rely vpon their owne iudgment or vpon the testimony and instinct of the priuate spirit but vpon the iudgment of their doctors or which is all one vpon their owne Scripture as it is interpreted vnto them by the doctors of their Religion they haue therfore the rule of their faith and ground of their beliefe conformable as it were to reason that is to say the common consent of their predecessors or the Scripture explicated vnto them by the consent of the doctors of their Religion But most of the heretikes of these tymes do not respect their Superiors and Apostles from whom they first receiued this new Ghospell but they forsake them as men subiect to error and they rely wholy vpon their owne iudgment or vpon the testimony of the priuat spirit or which is al one vpon the Scripture only vnderstood after the sense of their owne iudgment priuate spirit the which is an euident sign that Sathan doth so effectually worke in them bewitch their myndes that not only euery one feygneth vnto himselfe new heresies and opinions but also that he placeth the foundation of his beliefe rule of faith in himself in his owne inward sense and iudgement for euery one thinketh himself to be taught by our Lord and indued with the Magistery of the spirit albeit they be women yong girles therfore to be free from error but al the holy Fathers to haue byn men subiect to error The same they iudge of their Apostles and Ministers But what greater bewitching or deceiuing of people can there be then this Hence it commeth to passe that they haue no certaine and established opinions amongst them neither can they set downe or frame any body of doctrine and religion but they must wander vp and downe in vncertaintyes as the priuate spirit leadeth them neyther can there any disputation be made with them cōcerning their opinions seing that they do not defend any one opinion they being by reason of the ignorance of their predecessors altogeather vnlearned But of this spirit of folly madnesse we haue written more at large in our Consultation in the 9. Consideration the 11. Reason By these it is manifestly concluded that all the ground and foundation of faith wherupon the sects of our tymes relye is false and vncertaine and therfore their faith which relyeth theron is vnprofitable and auayleth nothing to saluation The 8. Reason Eightly if euery one who doth acknowledge Christ may be saued in his owne faith Why is there so great disagreement among religions Why do they excommunicate condemne one another of heresy Why do the Lutherans refuse to acknowledg the Caluinists for their brethren and in their publike sermons and books do call them wicked blasphemous persons Why do the chiefe of the Caluinists among whome Theodore Beza the Father of them all as it were their Pope next after Caluin handle the Lutherans in like manner why do the Anabaptists call those only of their owne sect to be the faithfull Christians and account all others as Infidels Wherby it is euident that this new opinion of doctrine is not only cōtrary to Catholike religion but to all other sects also who haue in them any zeale of piety and religion and to be banished as Atheisme only The 9. Reason Ninthly that any man be saued it sufficeth not to keepe only one two or three commandements but it is necessary to keep all according to those words of Christ Matth. 19. Matth 19. If thou wilt enter into life keep the commandements As if any be an adulterer or thiefe albeit he keep the other commandments he may not be saued as the holy Scripture often teacheth In like manner therfore it is not sufficient to saluation to beleeue two three or foure articles but it is necessary to belieue all those things which God hath reuealed and set downe to vs in his Church to be belieued for faith is no lesse necessary to saluation then obediēce of the commādments of the law of God neither should faith be lesse perfect then the obedience and keeping of the law of God As therfore obedience must extend it selfe to all the commandments so must faith extend it selfe to all things which are reuealed the which may be confirmed by the words of S. Iames in the 2. Iac. 2. Chap. VVhosoeuer hath kept the whole
created are referred vnto God as the Author of all because he gaue them force and togeather concurreth with them as the vniuersall efficient cause euen so are all the meritts of iust men referred vnto Christ as Author of them all because he gaue them force and power therto and togeather concurreth with them as the vniuersall meritorious cause I omit many other things which might be brought to this purpose II. CONSIDERATION That Christian Religion excludeth liberty of sinning THAT Religion is also to be preferred as most gratefull to God which alloweth no liberty of sinning but by all meanes excludeth it For as the Religion which is of God ought to stir vp and incite mens mindes to the study of good workes and perfection of Christian life euen so ought it also to feare them from synning keep them in the feare of God and as much as in it lieth hinder all synnes and offences Such then is the Catholike Religion For many wayes doth she remoue al liberty of sinning First by the Sacrament of Pennance For that it greatly feareth very many from synning seing they know that all their synnes must be discouered one by one in Confession and Pennance done accordingly and if any thing be stoine or any losse or domage done the same must be restored and satisfaction made Moreouer in this Sacrament is required sorrow for their syns and purpose to amend their life wherunto is also conferred grace and aide to performe the same and last of all heerin are giuen wholsome admonitions to liue well and vprightly Wherby we see that this Sacrament doth greatly restrayneliberty of synning Secondly by the doctrine of Satisfaction Purgatory For it teacheth that after the syn and eternall payne is forgiuen in Confession there remayneth for the most part an obligation of some great temporall payne which vnlesse we redeeme in this life by the exercise of good workes to wit by prayer almes abstinence and the like we shall pay it in the next life with the cruel torments of Purgatory For that with God no euill shall remayne vnreuenged Thirdly for that it teacheth that one only mortall sinne vnlesse it be washed away in this life by Pennance is inough to euerlasting Damnation neyther shall faith any thing profit to the forgiuenes of synnes without true pennance Fourthly for that it many wayes striketh into man the feare of God proposing vnto him diuers of his iudgmeÌ„ts when as he wil neuer haue him secure of his saluatioÌ„ but alwayes to watch pray to be sober to be alwayes intent to do good workes least at any time he be eyther ouercome by tentation or supplaÌ„ted through the fraud of the Diuell or fall by some in consideration or els not prepared suddainly surprized with vnexpected death And hence it is that in good Catholikes who endeauour to liue according to their Religion we dayly see a wonderfull care and sollicitude in auoyding of synne if through humane frailty they shall at any tyme commit any offence they straight waies wash it away with Confession and amendment of their liues Now other Religions do performe no such thing at all but shaking of all feare of God open the wyde gate to all liberty of synne and licentiousnes First because they take away the Sacrament of Confession wherby men as we haue said are greatly hindred from synning Heretiks take away all feare of God and admit all liberty of synning For that they say it is an humane inuention a torment of mens Consciences and a meere superstition It is a wonderfull thing that any superstition or inuention of mens brayne should haue such force to the amendement of our life quietting of our Consciences This force also haue the Lutherans themselues being taught by experience sometymes witnessed For as Sotus relateth who was present that when the Emperour Charles the fifth was in Germany In 4. d. 18. q. 1. art 1. there was sent vnto him an embassage from the famous Citty of Norimberge by which the Senate demaunded that the Emperour by his Imperiall power would command auricular Confession to be practised for that they said they had found by experience that their CoÌ„monwelth after CoÌ„fession had byn taken away to abouÌ„d with diuers crimes against Iustice and other vertues which were vnknowne vnto them before This embassage saith Sotus caused great laughter For if by Diuine law men were not bound to reueale their secret synnes to any neyther could the Priest as they thought absolue them how could they be compelled therunto by any humane precept without fruites of remission of their synnes Secondly they do not only take away Confession Luth. art 6. Calu. l. â— Inst cap. 19. §. 17. Calu. l. 3. cap. 4. §. â—8 Luth. in assert art 5. 6. Luth. ep ad VValdenses de Euchar. Calu. l. 3. cap. 5. 6. Luth. supra in assert a. 5. Calu. supra d. l. 3. c. 4. 〈…〉 but also the vertue of pennance in that they deny Contrition or sorrow for synnes past to be necessary For as Luther saith Contrition maketh a greater synner and Caluin saith That S. Hierome who affirming pennance to be the second table after shipwracke it being impious doctrine cannot be excused Thirdly because they deny the necessity of satisfaction and say that that redoundeth to the iniury of the satisfaction of Christ as who should say if our satisfaction be of any value that of Christ is insufficient Fourthly because they deny Purgatory and all temporall punishment of soules after this life Fifthly because they deny any obligation of temporall paynes to remayre after the guilt of synne is remitted For that togeather there 〈…〉 paynes and punishments are forgiuen Sixtly because they teach that only faith is sufficient to the remission of all guilt and payne Luth. in assert art 2. Calu. l 3. cap. 11. §. 13. 14. Luth de libertate Christiana Calu. l. 3. cap. 4. §. 28. l. 2. cap. 8. §. 58. nor any thing els to be required Seauenthly because they teach that no sin shal be imputed vnto him that hath a liuely faith And for this reason Luther said that the Commandements did no more belong to vs then the cerimonies of the old law but that all obligation therof was taken away at once by Christ to wit because the violating therof is no lesse imputed to the faithfull then the violating of the cerimoniall law That al these things are thus taught by them is manifest by the places here cited in the margent and euery man that is but meanâ—ly conuersant in these Sectes doth know it to be true These things standing thus it is euident that al feare of God is vtterly taken away froÌ„ the hartes of men the raynes of liberty are loosed to all kind of syn Nay there is as much or rather more liberty giuen by these Religions as by Atheisme For if there be no syn imputed to a man that hath that forementioned speciall or liuely
Nor doth it any way preiudice our cause that among Catholikes there be many who do not only 〈◊〉 liue well holily but do defile their body and mind also with diuers wickednes An obiection of the Aduersary answered For that they do not these things with leaue and approbation of their religion but against the expresse prohibition therof and against the threats of punishment and promise of rewards which their Religion doth propose vnto them and doth seâ—ke by all meanes to hinder them Therfore this wickedâ—es of life is not any way to be imputed to their religion nor doth it argue the imperfection thereof For whereas there be three things wherby to reuoke men from coÌ„mitting euill and to incite them to do good to wit feare of punishment hope of Reward and the excellency it selfe of the good worke wroght the Catholik Religion doth most highly coÌ„mend propose and inculcare the same to her followers omitting nothing wherby to stir them vp to auoyd sinne and follow vertuâ— And if perchance some of them do not aspire or attayne heerto that is not to be imputed to Catholike Religion but to the liberty of their owne free will which striueth against all these former incitements But if the said Catholike Religion should take away all feare of punishment and hope of reward esteeming all her good workes to be stayned and defiled with synne then might the wicked life of men and their neglect of good workes be worthily imputed and laid vnto her charge For euen as he that should take away a proppe from a house that were ready to fall should be the cause of the fall of that house So he that should take away the feare of God and of future punishments wherby men are kept in awe from falling into the pit of synne should be the cause of these ruines and miseries And in like manner he that should take away that which is wont to incite men to the study of good workes should be the cause of their neglect and contempt of the same Wherby it is manifest that euill life and neglect of good workes which is found in some Catholikes is not to be imputed to their ReligioÌ„ but to the liberty only of their freewill Wheras the same notwithstanding amongst Lutherans Caluinistes and other followers of new Religions is properly imputed and laid vpon their Religion which taketh quite a way all meanes that are wont to hinder euill and incite men to do good adhering only to the liberty of their freewill for as much as it hath chosen such a Religion of purpose IIII. CONSIDERATION From the Miracles wrought by the Imbracers of Catholike Religion THAT Religion in which very many miracles haue byn wrought throughout all ages is to be preferred before those which be destitute of miracles For that miracles are as it were cortaine diuine seales and Testimonies wherby Religion is confirmed And wheras in Religion there be many things that being aboue nature and humane vnderstanding cannot be comprehended or vnderstood by naturall reasons some supernaturall arguments are therfore needfull wherby mans vnderstanding may be conuinced And these be miracles But only Catholike Religion doth shine with true miracles and therfore is iâ— the true Religion and to be preferred before all other Religions as hauing testimony therof only from God That in this Catholike Religion very many miracles haue byn wrought in all ages euen from the Apostles tymes and are wrought at this day also it is very eâ—ident and knowne to all Christian people being made manifest vnto them out of the histories and Chronicles of diuers Kingdomes and out of the liues and actes of diuers Saintes But these miracles say our Aduersaries were not true Caluin Praef in Institut as partly feigned and partly wrought by the Diuell But in this there is no shew of probability it being against the iudgment of the whole world and of all ages for that all Nations haue now for so many hundred yeares held them for true miracles without any doubt at all Who did euer doubt of the miracles of S. Gregory Thaumaturgus S. Antony the Great S. Hilarion S. Martin S. Nicolas S. Benet S. Malachias S. Bernard S. Dominick S. Francis of Assisium S. Francis of Paulâ— B. Father Xauerius to omit infinite others Moreouer that miracles in the Catholike Church are not feigned That miracles in the Catholike Church are not feigned may be conuinced by many reasons First for that they are written and recorded by most graue and learned Authors The miracles of S. Gregory who therfore is surnamed Thâ—umaturgus to wit for the multitude and greatnes of his miracles are written by S. Gregory Nissen in his life and by S. Basil lib. de Spiritu sancto cap. 39. The miracles of S. Antony by S. Athanasius and S. Hierome The miracles of S. Martin by Seuerus Sulpitius Of S. Nicolas by diuer's Greeke wryters of S. Benet by S. Gregory the Great and others of S. Malachy by S. Bernard of S Bernard by diuers most graue Authors of that age of S. Francis by S. Bonauenture of S. Dominicke by those who receyued it from men of very great credit The miracles of S. Francis de Paula are recounted in the bull of his Canonization The miracles of B. Father Xauerius after most diligent inquisition made and wittnesses deposed were approued by the publick tostimony of the Viceroy of India Who then will â—hinke that these men excelling in sanctity learning authority would to the destruction of their soules to the euerlasting infamy of their names feygne these miracles therby to beguile the world For that a lye in those things which belong to Religion is a most pernicious and grieuous synne Againe yf these miracles were feigned they might easily haue byn conuinced and refuted of vanity by men of those ages amongst whome they were said to haue byn wrought But neuer yet did any man reiect theÌ„ except he were a Pagan a Iew or an Heretike Moreouer very many of these miracles haue byn confirmed by publike testimony of Bishops or Magistrates who with mature diligence and deliberatioÌ„ examined the causes therof Finally to say that they were feigned is to take away all credit of historyes and to ouerthrow all knowledge of former tymes for that it may be aswell said of all things anciently done that they were feigned when as they cannot otherwise be proued then by the writings and testimony of Authors In like manner that these miracles were not wrought by the help of the Diuell is manifest many wayes First because they were done by most holy men and such as were most intrinsecall with God For who will thinke that S. Francis S. Dominick S. Bernard S. Benet S. Martin and their like had any familiar conuersation with the Diuell Secondly because these miracles did far surpasse the Diuels power for that the Diuell cannot giue sight to the blind cure the lame raise vp the dead suddainly streng then sicke of
6. of Isay where the Seraphim do cry in the same manner Holy Holy Holy Lord God of Sabaoth all the earth is full of thy Glory out of with place these verses were taken and put into the Hymne of Te Deum is designed the excecation of the Iewes as is gathered out of that which followeth in the same place For that God is there prouoked in such sore that he reuengeth with condigne punishment so great wickednes impiety shewing by the beauty of his sanctity how greatly all kind of synne doth displease him And in like manner shall the Seraphim thunder out reuenge towards the end of the world Apoc. 4. And last of all if we wryte these Names according to the Hebrew by M. and not by N to wit CherubIM SeraphIM as they are truly to be written then will there arise out of that verse Three thousaÌ„d fiue hundred and 17. yeares which being ended notwithstanding shall the Cherubims Seraphims cry Holy Holy Holy but yet this voyce shall not be a reioycing or exultation for the increase of Luthers Ghospel but rather an approuing or approbation of the iust punishment wherwith he and his followers shal be tormented for all eternity The IIII. Reason From the want of Miracles THESE new Religions togeather with their authors are to be suspected Miracles necessary because they were brought in without any miracles which miracles were very necessary and that for many reasons First that they might shew they were not falsifiers but true Pastours sent from God and therby conuince that the Church ought to receiue them For wheras it is manifest out of Scripture that many false prophets were to come into the world in these last dayes Matth. 24. Marc. 13 1. Tim. 4. who should bragge that they were sent from God of whoÌ„ our Sauiour did warne vs to beware 2. Tim. â— 2. Pet. 3. Matth. 7. 24. therfore no new teacher is to be admitted but rather to be suspected that caÌ„not giue a ful testimony of his doctrine which full testimony can not any way be giuen but by diuine heauenly signes as are for example Miracles fortelling of things to come reuealing of mysteries and the like which things for so much as they do exceed the force of humane power it is mnnifest that they are from God and are as it were Patents and witnesses signed and confirmed by God wherby this diuine mission is approued Heerhence it is that so many as euer haue byn sent of God immediately to teach or instruct the people haue come endued from him with miracles or other supernaturall signes wherby their Mission hath byn made manifest to the people For so did Moyses when he was to bring the children of Israel out of Egypt and to giue them a Law come with a mighty power of miracles and wrought very many either himselfe or God by him as often as he appeared vnto him in a visible shape So did all the Prophets confirme their mission eyther with miracles or with reuelation of mysteries The same also the Lord of Prophets himselfe who although he might haue cleerly conuinced out of Scripture that he was the true Messias and that by the testimony also of S. Iohn Baptist yet notwithstanding presently in the begining of his preaching he shewed by many miracles that he was sent from God the Father for the saluation of men in so much as he said vnto the Pharisies who for hate and malice belieued him not that if they would not belieue him for his owne sake yet at leastwise being conuinced which the greatnes of his miracles they should belieue him In like manner did all the Apostles confirme their mission with miracles amongst the Iewes and gentles as also did the first preachers and Apostles of diuers nations who brought them from Paganisme to our faith religion Wherfore let these new Prophets brag neuer so much that they be sent immediatly from God except they confirme the same with miracles and supernaturall signes as all those who were sent indeed inmediatly from God haue done they be not any way to be heard or regarded Nor doth that argument any thing auayle against vs that S. Iohn Baptist wrought no miracles because God did many supernaturall things about him which wel witnessed his mission Besides the austerity and sanctity of his life was no small miracle so as no man can doubt but that he was sent of God Secondly Miracles were very necessary to haue proued that they were not only sent as correctors of manners but also as reformers and correctors of the whole religion to build vp a new the Church that was fallen to raise to life the kingdoÌ„e of Christ that was dead to make all things new againe What great miracles had there needed to haue byn to haue conuinced the world to beleeue these meruailous and wonderfull things and to haue receiued the workers therof for such For although they had raised a thousand dead men and had cuÌ„red an hundred thousand lame blind and diseased yet had it scarse byn inough to haue giuen credit to so great an innouation First because the Apostle saith Gal. 1. Although we or an Angell from heauen do euangelize vnto yow any other doctrine then that which we haue euangelized vnto yow let him he accursed And repeating the same againe for greater confirmation he addeth As we haue said before so now I say againe If any do euangelize vnto yow besides that which you haue receiued let him be accursed And if we should not belieue an Angell that should preach any least thing against the receaued saith doctrine of the Church what great need of miracles should there be to giue credit to any man that should preach so great matters as these to wit that the Church of Christ is 〈◊〉 ruinated full of Idolatry her saith extinct al her children in the state of domination that the principall heads of religion are to be reformed that â—â—ut her or Caluin were sent froth God to make this reformation Should it not be 〈◊〉 thinke yow that all the miracles of the Apostles yea of Christ himselfe should be renewed againe in such a reformer Secondly for so much as the Catholike religion which now florisheth hath byn in possession for more then a thousand yeares which our aduersaries do also confesse in such sort that the same is accompted throughout the whole world for the true religion and those that depart from her are held for heretickes therfore without very great and most euident signes it be manifest that this possession was wicked and vniust it cannot now be thrust out and owerthrowne Againe these signes must be so perspicuous for the conuincement of mans vnderstanding that there be left no place of doubt or tergiuersation for els their be not bouÌ„d to belieue but rather still to adhere to this so long possession and no wayes to forsake their religion Moreouer seing that the Catholike
to the Lutherans only or to the Anabaptists How vaine and friuolous is it that euery sect should challeng this spirit as proper only to her followers and haue no other proofe thereof then that the same is manifest to him that hath the spirit and he to whome it is not manifest hath it not And is not this now to walke round in a circle running to the beginning and reuoluing euery controuâ—â—sy to that which is most obscure and knowne to no man els For now should I know that you haue this spirit When did euer the Doctors of the Church proue their assertions on this fashion Euery proofe ought to be made by that which is most manifest to the Aduersary so as it may be therby the more easily graunted by him but this proofe of theirs whereon all their opinions are fouÌ„ded doth proceed from that which is most obscure and only relyeth vpon the iudgement of a priuate man who is both a party and an accuser in the cause For you cannot proue vnto me that you haue this spirit but only by your owne testimony which you giue of your selfe Ioan. 8. But he which giueâ—â— testimony of himselfe his testimony is not true to wit it is not to be accoumpted true vnlesse it be witnessed other wayes But they to wit the Caluinists cannot proue themselues to haue this priuate spirit by other wayes but would haue vs to beleeue them on their bare word and asseueration because they say that they are certaine thereof Therefore there is no reason why we should beleeue them but great reason father to the contrary not to belieue them at all For that the spirit of God cannot be contrary to himselfe but these men are most contrary to themselues Ergo they are not gouerned by the spirit of God To this now I adde and it belongeth to no small deceit and guilefull machination of their that seeing these men haue forsaken the ancient fayth which hath florished for so many ages and imbraced now a new and vpstart Religion when Catholike Princes according to the receaued custome from the tymes of Constantine the Emperour do go about to compell them to returne to their ancient Religion which once they professed and forsake their new then they complaine grieuously and accuse them of tyrany calling them enemies of the Ghospell and stir vp the whole world in hatred against them as though they offered violence to their consciences against their eternall saluation and withal vnder pretence of this their liberty they raise vp tumults and seditions against them But when they haue once gotten the vpper hand God so permitting the same for our sinnes they will not graunt any liberty to Catholikes but stir vp most sharp persecution against them and force them with diuers torments and losse of goods to forsake the old Religion and imbrace their new which they neuer learned neuer heard of in former tyms to which they haue no obligation which is confirmed with no sound arguments and which by my most graue weighty reasons they see condemned of the Catholike Church throughout all Christendome Is this then to deale vprightly and with a sincere mind equal right Is it not rather a kind of lionish society whose right consisteth in strength and power of armes and which doth make and repeale lawes for it owne interest And what greater tyranny can be vsed ouer mens consciences then this In the Catholike Church none are forced to imbrace her fayth but those that sometymes haue professed it and now forsaken it and this neither vntill it be fully proued that they haue so done and cannot deny it But these our new Maisters do force and constraine men to imbrace their Noueltyes who neuer before professed the same and this also before they can conuince them of errour In which point they do also against their owne doctrine For that they teach that man hath no free-will but that he doth all things by the decree and impulsion of God whereto he cannot resist and that God doth infuse his fayth only to the elect By what right then do they force Catholikes to imbrace their fayth which is not in their owne power to do And againe seeing that their whole forme of fayth is reduced to the testimony of euery ones priuate spirit they do most wickedly in compelling Catholiks to beleiue not only against the testimony of their priuate spirit but also against the publike testimony of the spirit of the vniuersal Church For it is most certaine out of the holy Writ that the Church is gouerned by the spirit of God and therefore cannot erre which notwithstanding is not any way certaine in priuate men The VIII Reason Drawn from the ouerthrow of good Workes THAT religion that taketh away all affection and loue of good works is not to be attributed vnto Christ who euery where recomendeth good workes the obseruatioÌ„ of Gods comandments but the Religion both of Luther Calum taketh away all care of good workes therefore neither of them is to bee deemed Christs Religion And that these two religions take away the study and care of good workes is manifest First for that the one and the other teacheth that a man by all his good works is made no whit the more iust before God meriteth no euerlasting reward shall haue neyther lesse nor more reward in heauen whe her he do few good workes or many or none at all For as much as say they sole faith is esteemed of with God and that in fayth alone is all iustice contained For so affirmeth Luther in these words De decem praecept c. 1. I would not giue an halfe penny for S. Peters merits for helping of me because it is not in him to helpe himselfe but whatsoeuer he hath he hath it of God by faith in Christ Where he plainely teacheth that S. Peter was not the iuster or receiued the more good in heauen for his good workes but that his faith alone was crowned And els where So you see how rich a Christian man or he that is baptized is De captiu Babil c. de Baptismo who though he would neuer so fayne cannot debarre himselfe of his saluation by neuer so great sinnes vnles he will not beleeue For no sinne can damne him but his vnbeleâ—uing alone all other sins if his sayth returne or stand stable vpon gods promise be in an instant absorpt by the same fayth Againe in another place De votis monast Good workes cannot be â—aught vnles you preiudice and hurt saith sith saith and good workes bee in matter of iustification most contrary whence it is that the Doctrine of workes is necessarily the doctrine of the diuell and a reuolt from the saith The same is the opinion of Caluin Lib. 3. c. 13. as appeareth in his Institutions where he sayth That iustice of fayth can in no sort haue any association with the iustice of workes and that not onely the workes that
by vertue and power of Gods decree And this againe was in tymes past an heresy of Simon (d) VinceÌ„t Lirin Magus and of (e) Eusebius l. 5. c. 20. Florinus 3. Both teach that good works be not necessary to saluation and that fayth is ynough But this was an heresy of the same Simon (f) Iren. l. 1. c. 20â— Magus and of (g) Aug. haer 54. the Eunomians about the yeare of Christ 360. 4. Both also teach that syns though neuer so many and great do not hurt him who hath fayth for that the malice of them is not imputed to him who beleeueth And this was also in tymes past an heresy of the (h) Aug. haer 54. Eunomians and of Basilides and Carpocrates as witnesseth Irenaeus l. 1. c. 23. 24. 5. Caluin denyeth the reall presence of Christs body in the Eucharist But this was againe an heresy of Berengarius about the yeare of our Lord 1051. Where it is to be noted first though some priuately before Berengarius doubted of that matter and moued the question about it yet none was so hardy as to professe it in publike as testifieth Hugh of Langres and Adelman of Bressia in their epistles to Berengarius and Paschasius in his booke of the words of the Institution of this Sacrament In so much as this was the constant and vniforme doctrine of the Church not opposed against by any arch-heretike vntill the tyme of Berengarius Secondly that Berengarius his opinion was whiles he yetlyued condemned in fiue Councells and that Berengarius himselfe thrise abiured his opinion and in conclusion died very penitent in the Catholike fayth He being dead the same heresy lay buried vp welneere two hundred yeares vntill the tyme of the Lollards who brought it to light againe as is gathered out of Trithemius in his Chronicle about the yeare 1315. After this againe VVicliffe held the same as appeareth by his third article After his death againe there was a deep silence of that matter for the space of an hundred yeares vntill Swinglius renewed it and Caluin and some others after him Whereby it euidently appeareth that this opinion was euer in the Church held for a manifest heresy therfore eyther the Church hath euer erred in a principall article of fayth and so consequently it was neuer Christs Church or that opinion which abrogateth and disclaymeth from the Reall presence of Christs body is an heresy indeed 6. Both take away all traditions and would haue all things to be comprehended in Scriptures alone The same was the heresy of the Arians as is recorded by S. Augustine also of Nestorius l. 1. contra Maxim c. 2. vlt. Dioscorus and Eutiches as is declared in the seauenth Synod Act. 1. 7. Both deny the Sacraments of Penance and of Confirmation The Nouatians taught the same opinion long ago as witnesse S. Cyprian l. 4. epist 2. l. 3. baer fabularum and S. Theodoret 8. Both teach that the Church consisteth of good alone and that the Church in former tymes visible perished notwithstanding for many ages that in this tyme it only remayneth in their congregations The very like was the heresy of the Donatists as testifieth S. Augustine l. de vnit Eccl. c. 12. 9. Both of them teach that prayer is not to be made for the dead that 〈◊〉 fast of Lent or any other stable fasts be not to be keep but euery one is then to fast when it shall to him seeme good The Aerians taught the very same in former ages if we beleeue Epiphamus haer 75. and S. Augustine l. dehaer c. 33. 10. Both deny the veneration of holy Reliques of Christs and Saints Images and call it Idolatry Vigilantius did no lesse many ages past as witnesseth S. Hierome The same did the Image breakers as testify Zoneras Cedrenus and Nicephorus touching them who made war against Images By these it is more then manifest that the chiefest opinions whereof Lutheranisme and Caluinisme consist be ancient heresyes long since condemned by the Church and that the same were alwayes held in the Church for heresyes The same may we easily exemplify and declare touching the rest Vide Bellar de notis Eccl. c. 9. Coccius de signis Eccl. l. 8. art 3. Wherehence it followeth that these Religions be nothing but the very sincke of heresyes of old longe ago put to silence and now in these latter dayes brought to light againe The XI Reason From the want of a Rule of Faith THESE new Religions haue no certaine rule of Faith to follow therfore they are not to be receyued For the principall heads of Religion must be determined certaine and withall immutable And that they haue not any certaine rule of beliefe whereby it may be resolued what is necessary to be beleeued and what not is euident First for that they admit neyther the traditions of the Church nor the authority of generall Councells nor the iudgment of the ancient Doctors of the Church and of those who flourished and liued before these our Controuersies Luther reiecteth all traditions in c. l. 4. c. 8. §. 6.7 8 in Antid ad 4. fesâ— Conc. Trident 1. ad Galatas as doth Caluin also l. 4. Instit and they teach that nothing is to be beleeued nothing to be receyued an holy Scripture Luther so contemneth Generall Councells which haue hitherto had most great authority in Gods Church for they be as it were the Parlaments of Princes In art 115 sequentib Peers in Christs Kingdome as he will haue the definitions therof subiect to the iudgment and censure of euery priuate person And he further sayth that it is a mad thing that the Councells will conclude what is to be beleeued And in the same place he teacheth that what is to be beleeued what not is to be left to the iudgment of euery spirituall man Caluin insinuateth no lesse l. 1. c. 7. § 1.2 4. when he sayth that it is not for the Church to iudge what books be Canonicall but that appertayneth to the inward spirit alone Finally as touching the Fathers Luther careth not for a thousand Augustines l. contra Regem Augiae a thousand Cyprians Caluin also in very many places contemneth them and affirmeth that they erred Wherefore none of all these is vnto them a rule of fayth But say they The Scripture it selfe is vnto vs a rule of fayth it caÌ„not erre But it is an easy matter â—o shew that this rule serueth not the turne First because we by this rule cannot iudge of the Scripture it selfe and so the rule it selfe will remayne vnto vs vncertain which yet should haue the greatest certitude of all For by the Scripture it cannot come to be knowne for certaine that such a book is truly Scripture is not Apocripall nor composed by some deceiptfull person that this or that sentence is not peruerted northrust in Finally that nothing is added or taken
acknowledging of one God I add further Then in vayne was Christ made man in vayne did he worke so many Miracles that so he might be acknowledged and belieued to be the Mossias Sauiour of the world in vaine was he crucified and dyed For none of all these thinges was necessary to mans saluation it being sufficient to send preachers about the world to perswade men the beliefe of one God After this manner reasoneth the Apostle Gal. 2. If iustice be by the Law then in vayne saith he is Christ dead which is as much to say if Iustice can be obtayned by the knowledg of one God and obseruation of the Law in vayne was Christ crucifyed because then the death of Christ had not byn necessary for our saluation The 2. Reason Besides Rom. 3. Apoc. â— 7. Act. 4. hence it must necessarily follow that the whole Scripture is false since that it telleth vs how Christ is our Sauiour Mediatour and Redeemer and propoundeth him vnto vs as a Propitiatour by â—aith in his bloud by whose Sacrifice â—e are reconciled vnto God by his bloud our sinnes are washed away and with whose faith we are iustified Nâ—â—ther is there any other name vnder hâ—â—â—en giuen vnto men in which they â—â—ght to be saued Thus speaketh the 〈◊〉 Scripture and all this must needes be friuolous and false if euery man may be saued in his owne Religion But some may perhaps obiect that Christ is indeed our Redeemer and that all our good commeth from him yet his faith notwithstanding is not absolutely necessary For it is sufficient that we belieue that all our good commeth and proceedeth from the bountifull goodnesse of God vnto vs neyther is it needful for vs to know by what meanes it is bestowed vpon vs. But this not only repugneth to the holy Scripture but also it is against the reason of the holy Scripture because the sayd holy Scripture doth euidently teach vs that Christs redemption is not applied vnto vs but by fayth and therfore all such as are destitute of the fayth of Christ are voyd of their iustification and remayning still guiltie of sinne are the children of wrath and in danger of eternall damnation It repugneth to reason Why Christian saith is necessary to saluation because to the end that we may become partakers of any great and vnaccustomed benefit all reason requireth that we acknowledge the benefit and our be â—â—â—â—ctor and that we honour him as it be cometh vs with all thankes-giuing for â—oth the condition of the benefit and of our benefactor doth require of vs this gratefulnesse of mind Seing therfore that the benefit of our redemption is so great and vnaccustomed and he who bestowed it vpon vs so great and famous as also the meanes wherby he bestowed it vpon vs so strange and meruaylous it is requisit we should acknowledge all these things least we should liue and dye vngratefull toward so great a benefactor and least insteed of blessing thanking him after the manner of the Iewes we curse and blaspheme him It is therfore an absurd thing to esteme those who do not beleeue in Christ to be partakers of eternall saluation prepared for vs by Christ The which also by this may be confirmed because none can be saued who doth not know God and the benefit of his creation for otherwise all Idolators might be saued neither therfore can he be saued who doth not know the benefit of his redemption because the benefit of our redemption is farre greater and more admirable and doth more appertayne to the Glory of God and of Christ our Redeemer and requireth also of vs greater honour seruice and thankes giuing Neyther is it sufficient for vs to know in generall that all good thinges come vnto vs from God for this is not sufficient for the honor and gratitude which is dew vnto him but we must also know what and how great the benefit is as also by what manner way and meanes he bestowed it vpon vs that is to say that he hath deliuered vs from sinne and euerlasting death and that he hath opened vnto vs the way to eternall life that after a most admirable manner to wit by ioyning our nature vnto his by suffering therein death for vs. For this especially commendeth his charity mercy and iustice this also exacteth at our hands all duery prayse and thankes-giuing these therefore are most necessarily to be knowne to saluation The 3. Reason If euery one may be saued in his owne fayth then therfore that fayth is sufficient to saluation which is not a gift of God but an humane perswasion The ground of faith among â—e Iewes Turkes is false conceyued by our private iudgement relying vpon humane authority built vpon a deceitfull foundation For the Turkes although they belieue one Goâ— to be the Creatour of heauen and earth and to be the rewarder of both good and euill workes their faith notwithstanding is not of the holy Ghost but of their owne priuate iudgment or rather of the Diuel for they do not belieue so because God hath reuealed it vnto men by any true Prophet but because Mahomet whome they thinke to be the Prophet of God his instrument to teach mortall men hath so set it down in his Alcoran Albeit therfore that which they belieue be true yet because the ground of their beliefe and the whole reason therof is fâ—lse and pestilent to wit that Mahomet is a Prophet of God the faith it selfe whereby they belieue is deceytfull and the foundation therof whereupon it is grounded is hurtfull to saluation necessarily inclining and forcing the mind to cast it selfe into all the pâ—stiferous errours of that sect How therfore caÌ„ that faith be called sufficient for them vnto saluation or that they can be saued by that faith How can that which is vncertayne deceitfull pestiferous be made the foundatioÌ„ of our instice before God or of eternall saluation In like manner albeit the Iewes do belieue the same or rather more thinges agreable vnto truth yet the faith wherby they do belieue them is deceytfull and voyde of the spirit of God For the whole reason or cause of their beliefe is because the Rabbyns and Doctors of their Synagogue do so interpret the holy Scriptures vnto them For they are the rule of their beliefe or which is all one the holy Scripture as it is subiect to their interpretation But this whole reason of their beliefe is deceytfull and no lesse hurtful and dangerous then that of the Turkes for it is no lesse hurtefull to belieue that their Rabbyns interpreting the holy Scriptures are indued with the spirit of God then to belieue that Mahomet is the Prophet of God neither are they drawne into lesser absurdityes by the force of that principle How therfore can that faith be the foundation or ground of saluation The 4. Reason Finally this opinion maketh no difference betwixt Turcisme Iudaisme and Christianisme
but in some few indifferent matters and nothing necessary vnto saluation in so much that it is all one in what religion thou liuest seing that thou maist indifferently in all of them obtayne thy saluation the which is nothingels but to open the way to Alcoran and to make Mahomet equall with Christ or rather manifestly to bring in Atheisme For to approue euery Religion is to take away all Religion and to thinke none necessary seing that the true Religion can be but one The fundamentall reason wherupon this opinion especially relieth is of no moment For first if it be not incredable that God for the space of some thousands of yeares hath left the whole word in Idolatry excepting only the Iewish nation being but a little portion or corner of the whole world and to haue permitted it to be vtterly ouerthrowne albeit there were so many rare wits among them so many diligent worshippers of God and all humane iustice and honesty it should not also seeme incredible if we say that now also he suffereth the Turkes and Iewes to perish Secondly the Turkes and Iewes are lesse to be excused now in that they do not belieue in Christ then the Heathens were in times past in not acknowledging one God to be the Creator of heauen and earth The reason is because when almost the whole world was in Idolatry the feruent heat of the common custome carried all by force away with it neyther was there any reason offered vnto priuate meÌ„ why they should greatly doubt of their religion neyther if there had byn doubt obiected vnto them could they find out any easy way to know the truth But now after that the fayth and Religion of Christ is diuâ—lged throughout the whole world and that Christians are euery where extant it cannot be but that many occasions are offered vnto the Turkes and Iewes of doubting of their Religion They are bound therfore to discusse and conferre the matter with the ChristiaÌ„s dwelling night vnto them the which if they do not but auert their minds froÌ„ these kind of thoughts by reason of the hatred they beare vnto Christian Religion or vpon some other cause they make themselues vnexcusable before God for the busines of our Religion saluatioÌ„ is of so great weyght and importance that it ought to be preferred before all other things when there is any iust reason of doubting offered it must with all diligence be examined albeit we should for that purpose be forced to go into farre countries for our resolution Lastly if there be any who haue hard nothing of Christian Religion or which do thinke that there is nothing wherby they may be iustly moued to any further inquisition those men shall not be damned for the sin of Infidelity that is to say because they haue not belieued in Christ but for some other things which they haue done agaynst the law of nature the which by help of God they might haue eschewed for God hath not left them so destitute of his prouidence and help but that they may auoid those synnes which they do commit if they would as they may ought to cooperate with Gods holy inspirations and take comfort and pleasure therin None therfore can impute his damnation vnto God albeit the way be straite to saluation but vnto himselfe to his owne negligence I say and wickednesse wherby he hath neglected Gods holy inspirations and coÌ„temned his profitable admonitions and willingly and wittingly against his owne conscience hath throwne himselfe headlong into sinne it being his vtter ouerthrow THE II. QVESTION THE other Question is whether it be sufficient to saluation to belieue in Christ and that he dyed for our sinnes albeit we will not belieue many other things Many especially of the coÌ„mon sort of people The opinion of the vulgar people do esteeme it sufficient so that those thinges be belieued which are set downe in the Apostles Creed of God and Christ other things they account indifferent and euery one may belieue what with a good faith he pleaseth but they will haue the Apostles Creed belieued of euery one in that sense which seemeth best vnto any of them They conclude therfore that any which confesseth Christ may be saued in his owne faith whether he be a Papist or a Lutheran or a Caluinist or an Anabaptist or of any other sect for all these haue the same head which is Christ Coloss 2. 1. Cor. 3. all do rely vpon the same Foundation which is Christ Iesus they cannot therfore be deceyued of their saluation albeit they disagree in all other thinges Herupon some noble men who do vse these new religions to the establishment and increase of their power and dominions doe labour very much to make one Church of the Lutherans and Caluinists and they goe about to perswade vs that there is no difference amongst them but in some small points indifferent matters But this opinion doth include in it many inconueniences The 1. Reason First because it saueth almost all the auncient Heretikes The same refuted by ten Reasons for most of them do confesse Christ and belieue the Creed in their ownesense The Arians therfore might be saued in their herefy who denyed God the Sonne to be consubstantiall with his Father The Macedonians who made the holy Ghost lesser then God the Sonne The Nestorians who affirmed there were two persons in Christ The Eutichians who held that the flesh of Christ was conuerted into his diuinity The Apollinaristes who said that the diuine Word was vnited in Christ as a reasonable soule vnited to the body The Monothelites who affirmed that there was one only will and operation in Christ The Pelagians who denied originall sinne and taught that a man by his naturall forces might deserue the grace of God and his saluation The Donatists who affirmed that the Church of God was euery where perished but only in Donatus his company The Nouatians who denyed pennance to those that had denyed their fayth The Montanists who thought Montanus to be the holy Ghost All these according to this opinion euery one in his owne fayth and heresy may be saued because they haue belieued in Christ did hold the Apostles Creed no lesse to be belieued then now adayes the Lutherans and Caluinists do But what can be sayd more absurd or more like a paradox in the Church of God For if eternall saluation may be obtayned by this kind of fayth why haue there byn holden sâ—â—any Councells against those heresies the Bishops throughout the whole world being assembled togeather with so great labour and charges why haue those heresies byn so often condemned by excommunication why haue the holy Fathers so much laboured in the extirpation threof why haue Catholikes so much detested the conuersation and company of those heretikes why would some of them rather chose to suffer banishment death and all kind of tormâ—â—ts then to subscribe vnto any of these heresies All these
remission of Synns they explicate of not imputation only not acknowledging any inward renouation by inherent iustice and the infused gifts of God after which manner the Catholikes do hold that sinnes are forgiuen By these it is manifest how great a difference there is in the vnderstanding of the Creed Seing therfore that there is but only one truth and this in our Consultation we haue shewed to be among Catholikes it necessarily followeth â—â— one God Creator of all thinges because his Alcoran doth teach him so which he thinketh to be written by the spirits of God his faith albeit he belieue that which is true relyeth vpon a false and deceytfull reason by the force whereof he is moued to belieue many false and blasphemous thinges as that there are not three Persons in the B. Trinity and that Christ is not God and that Christ is inferiour to Mahomet and that Circumcision the like are still to be kept That faith therfore by reason of the foundation is both deceitfull and hurtfull the same hapneth vnto alheretikes the which being supposed I vrge the argument in this manner That faith which relieth vpon a false foundation albeit it belieueth somethings which are true cannot be sufficient to saluation but the faith of all the sects of this tyme relieth vpon a false foundation it cannot be therefore sufficient for saluation The first proposition is manifest in it selfe for how can that which is deceitfull vncertayne be the â—oundation of our eternall 〈…〉 How can the true Religion whereâ—â— we please God be grounded in a false deceitfull faith Truly it is no lesse repugnant to reason then if thou shouldest say that truth is grounded vpon lyes wisdome vpon error and vertue vpon folly The second proposition The faith of all sectaries dependeth vpon a false ground to wit that all Sects are grounded vpon a false and deceitful foundation I proue in this manner for eyther they belieue their opinions for the authority of their Apostles Luther Caluin Melancthon Zwinglius c. whom they iudge to be endewed with the spirit of God or because euery one of them in their owne priuate iudgement do beleeue those things to be coÌ„teyned in holy Scripture or lastly because their owne priuate spirit doth inwardly testify vnto them that those things are true or that this is the meaning of holy Scripture for whatsoeuer the sects of these tymes do belieue they are moued thereunto by one of these three reasons and they appoint one of them to be the foundation or reason of their beliefe but these foundations and reasons be altogeather false and deceitfull As for the first reason to wit the authority of Luther Caluin and the rest who first inuented these new Religions that it is deceitfull is many fest because we see by experience that both they might and haue byn often deceyued for they haue reuoked many things corrected many things and in many things haue they contradicted themselues as hath byn declared in our Consultation of Religion in the 9. Consideration and the sixt Reason Hence it commeth to passe that few now adayes will rely vpon their authority because they say they were men and therefore subiect to error wherfore their followers also do leaue them at their owne pleasure when they thinke they haue found any thing fitter for their purpose their authority therfore is deceitfull vncertayne euen by the iudgement of their owne schollers and followers Neyther is the other to wit the priuate iudgment whereby they expound the holy Scripture lesse deceitful for many false thinges by that priuate iudgement seeme to be true and many things which before seemed true are afterward iudged false From hence ariseth so great variety and inconstancy in many of them concerning matters of faith because indeed mans iudgement is weake especially in the mysteries of our fayth and the vnderstanding of holy Scripture the which far exceedeth the reach of mans wisdome and reason Many do answere that they do not rely vpon their iudgment in matters of faith but vpon the holy Scriptures which cannot erre Whether all sectaries do rely vpon the Scripture wherin how miserably they are deceiued by this appeareth because almost all the sects do say that they rely vpoÌ„ holy Scripture wheras notwithstanding they differ among themselues in most of the matters one teaching contrary vnto another the which could by no meanes come to passe if they did not rest vpon their owne iudgments but vpon the lawfull and common vnderstanding of the holy Scripture for the holy Scripture is no where contrary vnto it selfe neyther doth it any where disagree from it selfe that therefore they so greatly iarre disagree among themselues is caused by that they make a sense to the holy Scripture according to their owne priuate iudgment the which is diuersly framed by them according to the diuersity of iudgments and vnderstanding among them they rely therfore vpon the holy Scripture not as it is interpreted by the Catholike Church the holy Fathers but as they in their priuate iudgment do interprete it for the vertue and force of the holy Scripture doth not only consist in the bare words but in the sense and meaning therof but the priuate iudgment inuenteth this sense and ioyneth it to the words of the Scripture as lyfe vnto the body the whole reason of their fayth therefore is their priuate iudgmeÌ„t the which how deceitfull oftentymes it is may easily be declared by the disagreement of so many sects For it is all one whether thou saist that thou reliest vpon Scripture as it is interpreted by thy proper iudgment or that thou reliest vpon thy owne iudgment precisely in it selfe Finally the third reason whereupon many now adayes do rely is most deceitfull and skornfull of all a manifest signe wherof is that among the Anabaptists who aboue all others are guyded by the instinct of the spirit there is the greatest variety of sects and disagrement of faith the which could not be but that the spirit whereupon they rely and by whome they are gouerned is deceitfull and variable The same also is to be seene among Caluinists and Lutherans and amongst their sects and diuers factions for their owne opinion is certayne and euident vnto euery one of them by the testimony of their owne priuate iudgment the which inwardly teacheth euery one of them and affoardeth the testimony of truth vnto euery one of them whereby it is manifest that this spirit is not the holy Ghost the spirit of truth who cannot teach contraryes or be opposite vnto it selfe but it is a wicked spirit the spirit of error who is a lyar from the begining and the father of lyes who worketh in the children of incredulity of whome the Apostle saith Because they haue not receiued the charity of truth 2. Thess 6. he will therefore send them the operation of error that they may belieue in lyes And in another place 2. Tim. 4. In
law but offendeth in one he is made guilty of all for he who said thou shall not commit adultery said also thou shall not kill as if he should say he is made guilty of all and shal be punished as a breaker of the whole law because he hath despised the law maker who is the author of the whole law In like manner therfore he which shall deny one article although he belieue all the rest is made guilty of violating his whole faith and Religion because he contemneth God who is the first Truth who no lesse reuealed this then the other he conteÌ„neth the Catholike Church the spouse of Christ who is the pillar strength of Truth wherby he hath no lesse determined we should belieue this then the other And this is the reason why he is no lesse an heretike who with pertinacy denieth one point of faith theÌ„ he which denieth a hundred because in that he denieth one he contemneth God who is the first truth and did reueale it he contemneth the authority of the Church the which did propose it vnto vs he maketh the Church subiect to error and a liar wherby he is made also vncertaine of all the rest and looseth all his diuine faith for the ground of his diuine faith being takeÌ„ away his whole faith must needs perish and consequently there remaineth only an opinion or humane fayth subiect to error wherby he belieueth all the rest The 10. Reason Tenthly and lastly this opinion is very dangerous in the practise therof for it maketh a man that he careth not what religion he hold what he belieueth or not belieueth he doth not therfore seeke after the truth and he doth as easily and with as great security lay hold on false as true things yet all men not only Catholike but euen the more principal sects those which are learned wise men do absolut'y affirme that none can be saued without the true faith and religion and whosoeuer are depriued therof shall perish for euer The followers therfore of this opinion are condemned of all and they only promise vnto themselues saluation without any author testimony or reason for it relying and trusting only in their owne vain imagination of their foolish braine let then therefore heare out of S. Fulgentius what antiquity hath alwaies holden and what the Catholike Church hath taught in all ages Thus therfore he writeth setting downe the rules of our common saith in his booke de fide ad Petruin Diaconum Cap. 38. Belieue assuredly saith he and doubt nothing at all that not only all Pagans but also all Iewes Heretikes and Schismatikes who shall dy out of the Catholike Church shall go into euerlasting fire which is prepared for the diuell and his Angells And in the 39. Cap. Belieue assuredly and doubt nothing that euery heretik or Schismatik christned in the name of the Father of the Son and of the holy Ghost if he be not within the number of those which are of the Catholik Church what almes soeuer he hath made albeit he shall shed his bloud for the name of Christ can by no meanes be saued for neither baptisme nor large and charitable almes nor death it selfe suffered for Christes sake will auaile that maÌ„ who 〈…〉 vnity of the Catholik Church as long as this hereticall or schismaticall wickednes whâ—th leadeth to perdition shall continue in him This hath always byn the faith of the Catholike Church and the most certayne and vndoubted doctrine of the holy Fathers the which I would to God al those who remaine out of the Church of God would attentiuely and diligently consider they would truly and easily preceiue in how dangerous a state they continue Thou O Christ the light of the world shyne vnto their mindes and lighten their hartes Amen FINIS