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
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
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
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
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
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
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
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
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
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
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
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
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
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
neyther can the Lutherans or Caluinistes deny the same but only say that these things were moles or blemishes amoÌ„gst the aÌ„cient Fathers Goodly moles surely superstition Idolatry Impiety But if the doctors of former ages did not professe this religioÌ„ but for the most part reproue and disallow it then is it euident that the same is not ancient but new For no religion was euer accompted in the Church for true but that which the ancient Fathers doctors of the Church did hold and professe Wherof it euidently followeth that Lutheran religion is not Christs religion For that Christs religion is not new but ancient but Lutheran religion is new as we haue shewed and not ancient Christs religion hath alwayes florished in the world euer synce the Apostles tyme but Luthers religion hath not so done but began within these 100. yeares and before that tyme we haue shewed that it was not Againe if Luthers religion be truely Christs religion then is the visible company of men that imbrace the same the true Church of Christ Therfore Christs Church was not before Luther because the Lutheran Religion which doth make the true Church was not before Luther as we haue demonstrated For if yow say that Luthers religion was in the Apostles tymes and in some of the former ages then must yow proue that there were some men in those tymes who imbraced and professed his opinions Surely we easily proue the contrary for that it is euident that Masse for the quicke and dead Order of Ministers in the Church monasticall vowes and the like which are repugnant to the Lutheran religion were in vse in the Church in the Apostles tymes and the next succeeding Ages But let vs grant that Luthers religion was in the Apostles tymes and somwhat after yet at leastwise in the third and fourth age it began to fayle fall quite away Which thing the Lutheran Doctors themselues do also confesse as may be seene by that great Centurian worke setforth by them in the 2.3.4.5.6.7.8.9.10 Century or age and 4. Chapter of euery Century Therfore by this accompt the Church of Christ at least for 1300. years hath fallen away perished for that so long tyme at the least it is euident that Lutheran religion was not but the quite contrary to haue byn extant and florished As also by this accompt the true religion was extinguished for so many ages the Ghospell obscured Christes Church ouerthrowne vntil the Dutch Prophet Luther rose vp and dispersed that lamentable darknes through the light of the Ghospell to the world and reedified the ruines of the Church This do the Lutherans often insinuate in diuers townes of Germany when as they wryte vpon the forefronts of their houses in great Capitall letters these or the like words Such a yeare c. appeared the true light of Christs Ghospell to this Citty Superstition put downe c. But if the Church of Christ perished for so many ages how then is it true that she is built vpon a rocke and not rather vpon sand How then is it said that the (a) Math. 16. Gates of hell shall not preuaile againe her How is she the house of God the (b) 1. Tim. 3. Firmament and Pillar of truth How then is the (c) Daniel 2. Kingdome of Christ which is the Church stable firme euerlasting and neuer to be ruined Againe if yow say that Luthers Church religion was in all Ages from the Apostles tymes but yet in secret and hidden besides that such a fiction wanteth an Author to affirme it the same is voyd of all probability as we haue now shewed But be it so The Church of Christ caÌ„not be hidden let vs grant that it was hidden all that while but then was it not the Church of Christ for that she is a (d) Matth. 5. Citty placed vpon a mountayne which cannot be hidden She is the (e) Isa 2. mountayne of the house of God prepared in the top of mountaynes and placed aboue the hilles cleerly seene of all men to whome all Nations in the world haue recourse She is the Kingdome of Christ that reacheth from (f) Psal 71. sea to sea and from the riuer to the bounds of the earth She is that great (g) Dan. 2. mountayne that filleth the whole earth For that the Church of Christ must be conspicuous manifest to the world that by her excelleny and comlines by her manner and outward shew she as it were may intice Gentiles vnto her so as they that will become Christians may know whither to go to whome to haue recourse and from whome to receiue instruction Likewise her Doctrine and faith must needs be also manifest or els the same would be vnprofitable to the world nor could she conuert Gentiles So as in the greatest persecutions that euer were she neuer lay so hidden but that she might be knowne to all as out of the Ecclesiasticall historyes is euident wherby it came to passe that she had so many martyrs Againe if she had layn hidden for so many ages she had byn altogeather vnworthy of the Name of a Church For how may she be called the Church of Christ that dareth not publickely to professe the true Doctrine of Christ or that she should be so faint-harted fearfull of death as to hide herselfe in a darke cormer so many ages togeather and dare to come abroad into the light least she should be seene And last of all how can she be called the Church of Christ that for so many ages hath not only hidden herselfe and suppressed the true profession of faith but hath professed also a false faith to wit Papistry adored Idols and defiled herselfe with a thousand superstitions and sacriledges For that before Luther all Christians did carry themselues outwardly in all points as Catholikes or els straight would they haue byn apprehended and accused by the Inquisitors and Bishops and punished as heretâ—kes And therfore should the Church of Christ haue byn more miserable then the ruines of the Synagoge or the lewish Sect which alwayes in some place or other had their Synagoges and free profession of their Religion nor was euer constrayned at least generally to the worship of Idols She should I say haue byn more miserable then all hereticall sects and Conuenticles whatsoeuer For that there was neuer any Sect of any name which had not her temples her religious houses her Couuents her Bishops the forme and profession of her faith that so she might be knowne of all Wherby it is manifest that nothing can be more absurdly said then that the Church of Christ hath layen hid for so many ages and therfore I do conclude with this Dilemma That the Lutheran or Caluinian religion was eyther before their Authors to wit Luther and Caluin or it was not If it were not then is it altogeather new and therfore cannot be the religion of Christ which is ancieÌ„t If it were before the
Author then was it secret therfore cannot be the religiō of Christ which is a wayes apparent manifest And whatsoeuer in this discourse hath byn said and proued concerning Lutheran religion yow must vnderstand to haue byn said and proued also of Caluinisme and Anabaptisme for that the selfe same nouelty and reasons belong to all three but that for perspicuityes sake and not often to repeat with tediousnes all three names we haue only nominated one Therfore do I conclude with the words of S. Hierome Hier. Dial. contra Lucifer in fine who writeth thus That I way set thee downe briefly and playnely any opinion Thou must saith hee remayne in that Church which was founded by the Apostles and continueth vntil this very day And if by chance thou shouldest he are those that be called Christians to be named of some other and net of Iesus Christ to u it of the Marcionites Valentiniās Montanistes c. know thou certainly that that is not the Church of Christ but the Synagogue of Antichrist for that because they were institued afterward they do demonstrate themselnes to be those whome the Apostle foretould c. Nor let them flatter themselues if out of certaine places of Scripture they do seemete affirme that with they say for that the Diuell did also alleagde Scripture for his purpose and the force of Scripture doth not consist in reading but in vnderstanding So S. Hierome Nouelty therfore is a signe of heresy fortould by the Apostle denomination is a signe of nouelty and the vsurping of Scripture is common to the Diuell himselfe and all heresyes The II. Reason Taken from the defect of Succession ANOTHER reason why these religions are not to be allowed of is The want of succession for that they want an orderly and continuall Succession of Ministers in the Church from the Apostles which succession is necessary that any Religion or Church should be deemed Apostolicall for without the same it cannot be continued with the Apostolike So as the Ancient Fathers for the most part teach that they who say they haue the true Church of Christ with them must bring forth the succession of their Bishops and reduce the same vpwards to some one of the Apostles by an orderly continuation which if they cannot do it is an easy matter to conuince them that the true Church of Christ is not with them For so Optatus Mileuitanus in his second booke against Parmenian when he would conuince the Donatistes that they had not the true Church with them said Shew forth the origen or beginning of your sea yow that wildaime the Holy Church to your selues And Tertullian in his prescriptions againg heretiks saith Let heretikes shew forth the origen of their Churches let them recount the order of their Bishops succeeding from the beginning that he who was the first should haue some Apostle or Apostolike man for his Author and predecessour c. The same argument do the rest of the Fathers commonly vse as (a) lib 3. cap ◠Irenaeus (b) hoeresi 27. Epiphanius (c) cont Lucifer Hieronymus S. (d) cap. 4. cont Epist Fundam Augustine and others Now it is well knowne that neyther Lutherans Caluinistes nor Ana baptistes can with any the least colour do the same For to whome I pray you did Luther who for the most part was the Author and first parent of these new religions succeed Whose Chayre and authority did he occupy who before him was the prelate of the Luther an religion as also before Caluin and Zwinglius who was their predeceslour And if none can be assigned it is cleere that they want that succession which the Ancient Holy Fathers do require that any Church should be ioined with that of the Apostles Againe Want of Ordination they do not only want succession of Chayre and authority but euen the ordination of degrees descending from the Apostles For that there was alwayes requisite a double power in the Ministers of the Church both of them by an orderly continuation deriued from the Apostles as before we haue shewed in the 7. Consideration to wit Power of Order by which Sacrifice is offered and Sacraments are made to sanctify the faithfull and Power of Iurisdiction by which the authority of gouerning and feeding the Church with the word of God is giuen c. But these new religions can reduce neither of them to the Apostles Not the power of Iurisdiction because they want succession as before we haue said nor yet the Power of Ordinatiō or Order for who ordained Luther or Caluin a Bishop of their Church And if they say that order is not needfull they do contradict all antiquity and the perpetuall vse of the Church For neuer yet was there Bishop in the Church so as he had authority to exercise all Bishoply functions but that he was ordained by some other Bishop to whome by the Constitution of the Apostles themselues must be adioined two other bishops as is expressely commaunded in the first Canon of the Apostles fourth of the Nicene Councel as also insinuated by S. Paul writing to Timothy a Bishop 1. Tim. 4. and warning him thus Do not neglect the grace which is in thee which grace is giuen thee by prophesy with imposition of the hands of Priesthood that is to say of those Bishops who togeather with the Bishop that doth ordaine do lay their hands vpon him that is ordained as the Ancient Fathers do expound it By which it is cleere and euident that the Lutherans and Caluinists haue neither of these forsaid powers from the Apostles nor can they deriue the same from the Apostles and consequently in that they do not descend from them they haue not the true religion and Church with them For that the true Church according to both powers ought to be deriued and to haue continued with them from the Apostles as we haue shewed before seing that all power spirituall ought to be deriued from Christ through the Apostles and their successours by a continuall and orderly succession and communication to other ministers of the Church as the corporall life of man is deriued by certaine meanes through a continuall succession from our first parent Adam to the last For euen as in the old Testament there were no priests except those that descended from the Tribe of Leui thorough Aaron so in the new there are no priests or Bishops except those that descend in degree of Order and power of Iurisdiction from Christ the chiefe Priest through the Apostles and their successours And therfore as the Sinagogue could not be without priests descending by a continuall succession from Aaron so the Church of Christ cannot be without Priests or Bishops descending by the same continuall succession from the Apostles and their successours But the Congregation of Lutherans and Caluinistes had neuer any such ministers had neuer any Bishops-lawfully ordayned amongst them descending in power of Iurisdiction from the
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
same substance with his Father And in (f) Cont. Gentil refutat 10. another place Nomen dei c. The Name of God by excellency doth pertayne only to the Father and he is only properly the Creatour of heauen and earth Nay more the Sonne is subiect to the Father also according to his Diuinity Againe in the same place Impropriam duram c. That is an improper hard speach of the Nicene Creed God of God Light of Light And in his 2. Epistle to the Poloniam he affirmeth that Christ according also to his Diuine Nature is inferiour to the Father Behould then whither this nouelty is come at last These things being considered what wise man can euer be brought to belieue that these men were sent of God to reforme the Church For how should they repayre this ruined Church who so shamefully destroy their owne doctrine Who can be thought so simple and of so small wisdome and circumspection that he cannot auoyd so manifest contradictions in matters of so great moment Certainly whosoeuer is contrary to himselfe and what he now establisheth by and by destroyeth againe he without all doubt doth not speake from the spirit of God For if I build saith the Apostle the same things againe which I haue destroyed I make my selfe a preuaricatour ad Galat. 2. The spirit of God cannot be contrary to it selfe nor deny it selfe Wherunto is added that although they contradict themselues in many thinges and ouerthrowe their owne pleas yet notwithstanding they are so bold malepart that they dare affirme themselues to be certaine of their owne Doctrine and the same to be most true and the very Doctrine it selfe of Christ For so saith Luther Certus sum quòd c. Contra Regē Angliae I am certayne that I haue my Doctrine from heauē And I am most certaine that my Doctrine is not myne but of Christ and that my doctrine cannot be contrary to it selfe seing that it is the Doctrine of Christ And in another place he saith Se ita esse c. that hit Doctrine is so certaine that he will not haue it iudged of Contra Statum Ecclesiast or contradicted by any man no not of the Angels And that no man can be saued vnlesse he receyue and imbrace his doctrine In like manner Caluin was wont often to exclayme in his sermons that he was a Prophet and that be could not be deceyued vnlesse God had deceyued him c. as before in the 5. Reason we haue shewed By which it is manifest that these men did not only not speake out of the spirit of God when as they are so full of errors and contradictions but that they be impostors also deceyuers of the people For whosoeuer affirmeth his Doctrine wherin there be so many errors and contradictions to be of God is presumed not to deale sincerely but to speake against his conscience and to beguile the people seeing that it is euident that he that doth so can haue no in ward light frō God wherby to make him certaine of the verity of his doctrine or the testimony of God because God cannot witnesse or reueale Doctrines contrary or repugnant one to the other With what force then do they so bouldly affirme that their Doctrine is of God or the Doctrine of Christ therfore they do not deale vprightly in this affayre but would only deceyue the world Some perhaps may answere herunto and say that now and then they erred in the beginning when as they had not as yet fully the spirit of God but afterward they neither erred nor changed their opinions But this answere hath no colour of truth For whosoeuer haue byn sent immediatly from God to teach and instruct the people they had presently in the very beginning of their mission an infallible assistance and direction from God so as they could neuer erre the least iote in their Doctrine as it is manifest of the Prophets and Apostles Nay in that beginning they had most of all need of that direction because then euery thing is more narrowly sifted and looked into and their authority and mission is compared with other learned men and their Doctrine For if they had byn taken in any error or contradiction all their credit and authority had byn lost and they had worthily byn reiected as false impostors and deceyuers of the people And so if Caluin and Luther had byn sent from God to repayre and reedify the Church it had byn specially necessary that straight in their begining their Doctrine had byn solide and without all contradiction least they might haue byn reiected and contemned as deceyuers and that worthily Againe I demaund of them when and at what tyme did they at length receyue that fulnes or plenitude of spirit that they could not erre any longer How should this be manifest to the world that men might know when to belieue them and when not to wit not in the beginning but yet in the later end For if this were not knowne they might presume and that worthily that they would erre as wel after as they had done before And finally it is euident that in all their life they were variable changing correcting or contradicting themselues almost in euery booke and worke they set forth as before we haue shewed by that little we haue alleaged and may do much more out of the many places produced by Cochlaeus Coccius and others out of their owne words and wrytings For the further they went comonly the more bitter they were and what they spake but mildly in the beginning that they eyther exaggerated or changed it into some contradiction in the end The VII Reason Taken from the fraudes and deceipts which the Sectaries commonly vse THAT Religion is alwayes to be had in suspition whose Authors mantayners do vse guile deceyts and lyes to vphold and establish the same For that true Religion doth not need any such helps but false Religion which when she is destitute of true and solid reasons she must necessarily place all her hope in lyes But now the Authors and mantayners of Lutheranisme and Caluinisme do vse many fraud◠and lyes wherwith to propagate their religion Ergo they are worthily to be suspected That they vse deceyts it is manifest Heretiks impose false doctrine vpon Catholiks First for that they do falsely charge the Catholikes with many absurdityes wherby they may more easily impugne and defame their Religion as for example that the Papistes do worship images wood stocks stones euen as Ethnicks do adore their Idoles so as whatsoeuer they find in Scripture that is against the worshipping of Idols that they bring in against the veneration of Images In which case they deale not sincerely For they know wel inongh or may know if they will that in the Catholike Church Images of Saintes were neuer adored as Gods or with any worship that is due vnto God alone as Idols are adored by
IF any of these new Religions for example that of Caluin were christâ—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
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
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