IF any of these new Religions for example that of Caluin were Christâ—true Religion besides other absurdities insinuated before this would further follow that all Catholikes which haue byn from the Apostles tymes vntill this present be damned and adiudged to paines cuerlasting for as much as according to a principall doctrine of the Caluinists they wanted iustifying faith and therefore iustice also before God whence it is that they continued in their syns and died in them For faith necessary to iustification as this religion holdeth is that whereby a man stedfastly beleeueth that himselfe is iust before God for Christs satisfaction which is to him by this faith applyed and imputed And certaine it is that this faith was vnknown to the world vntill Luthers tyme neyther doth he deny it but gloryeth rather that he notified and reuealed to the world the true manner of iustification obscured by antiquity The same is manifest by the writings of all the ancient Fathers both for that besids faith they require an inward chaung of the will and purpose of keeping the whole law and also for that they condemne that security of saluation and will haue a man to worke his saluation with feare and trembling and to be alwayes sollicitous and carefull and therefore they do all with one consent reiect that speciall Fayth by which a man certainly beleeueth himselfe to be iust as meere presumption For though we are to belâ—eue that Christ hath on his part most fully satisfied for vs yet it is not manifest vnto vs whether we haue done all that which is on our part necessary for the making of ourselues partakers of this satifaction and whether we haue not at one tyme or other lost our part in it Manifest therefore it is that all those of former tymes wanted this fayth and consequently they are all damâ—ed so many holy Fathers so many 〈◊〉 so many Virgins and Saints Irenaeus Iustine Gregory Thaumaturgus Nazianzen Basill Chrysostome Damascene Hilary Ambrose Hierome Augustine Martin Nicolas Antony Benedict Bernard Dominicke Francis Laurence Vincent Sebastian Catharine Cecily Agnes and infinite others who were admirable to the world eyther for their sanctity and miracles or for the glory of martyrdone Finally all that haue been before vs euen from the Apostles tyme till now be damned And to vse Tertullians words l. de praescript adueâ—sus haereticos In vaine hath the Gospell byn so many ages preached in vaine haue so many thousands been baptized in vaine haue so many works of saith been exercised so many vertues and so many gifts of grace to no purpose wrought so many priesthoods and so many offices admitted in vaine and to be short in vaine haue so many martyrdomes been crowned But how past beliefe absurd and blasphemous a matter is this How contrary and repugnant to the iudgement of the whole world and of all ages past Neither can it be sayd that their ignorance excused them because none can be saued without faith without the iustice of Christ without the participation of Christs satisfaction without the remission of sins as the Scripture especially of the new Testament euery where teacheth no ignorance can make or cause that any may be saued without them Wherefore there is no ouasion heere for they eyther be all damned or els Luthers and Caluins Religions be false and impious in their principall doctrine touching Iustification Loe heere 12. Reasons by which it is made plaine that these new Religions be to be shunned as false pernicious and now we come to our last Consideration X. CONSIDERATION and conclusion of this whole ConsultatioÌ„ LASTLY that Religion is to be imbraced during life that we would wish we had followed and held at the houre of our death and whereof we may be able to giue a iust accompt when we shall stand before the tribunall seat of Christ For touching what is to be done there cannot a better CoÌ„sultation be had then by the consideration of death and of the latter Iudgment namely that we make an election of that here which in the article of our death may make most to our profit and shunne that which may at that tyme procure or cause our certaine ruine perdition or at least hazard the same And such is the Catholike religion that we shal haue a will to preferre it when we come to dye is euident First by the example of very many who though they haue lyued as heretiks yet when they come to dye do desire to dy Catholikes for so to do they deeme it most for their security Secondly for that euery one then wisheth he had done many good works and that he had carefully taken heed of all sins to both whereof the Catholike Church hath effectuall iuducements and Lutheranisme and Caluinisme haue neither the one nor the other but rather bringeth in a contempt of good works and liberty of life Thirdly for that the Catholike Religion hath many remedies and preseruatiâ—es which are not in that dreadful passage to be coÌ„temned as repentance for heir sinns the absolution of Priests the Sacraments oâ— Extreme Vnction holy Eucharist which cause great comfort and confidence to the faithfull for by them Christs satisfaction is communicated vnto vs. But a naked faith is a very cold and weake help in that article For how may you in earnest perswade your selfe that Christ is propitious and mercifull vnto you that you are iust and to be by Christ saued who contemne the â—emedyes by him appointed and determine to dye out of the communion of the Catholike Church All lects of this tyme do brag of this fayth but all of them shall not be saued for as much as there is but one true religion of Christ out of which none can be saued as not only all Catholiks but Lutherans also Caluinists and Anabaptists do also teach And therfore your speciall fayth will not profit you any thing vnles you professe Christs true religion That also such as haue imbraced the Catholike fayth and perseuered in it shall easily be able to giue an accompt of that they haue done vnto the supreme Iudge and that not any daunger at all iâ— on that part to wards them is cleare For suppose that I stand before that dreadfull Tribunall and am asked wherfore I imbraced the Catholike or Papistical religion as they now tearme it and that I did not rather leauing it passe to that new religion created and reformed â—y Caluin I will with great security answere That I therfore held the Catholike sayth What a Catho like will answere at the day of â—udgment because it teacheth me to abstract my mind from â—errene things and to transferre it to the loue of câ—â—estiall It further â—eacheth me to maister and mortify my flesh and to crucify it with the nayles of the fâ—are of God to insist in good works to obay Superiors to attend to prayer and to cut off all liberty of synning Therefore I held the Catholike Religion
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
is bound to what is impossible No Tyrant euer bound his subiects to impossibilityes and should God do it from whome so barbarous cruelty is most far wherfore for this very thing that the ten commaundements began to be impossible to be kept they ceased also to bind and therfore they appertaine nothing vnto vs. Further because Caluin teacheth that al our works be fowle staynes filth and synne before God but none caÌ„ be bound to commit sin therfore we are not bound euen to labour or oÌ„ce put our hand towards the fulfilling of the decalogue or of any part of it The same I might confirme by other reasons but these may serue the turne by which it is also manifest out of Caluins doctrine that the dealogue appertayneth nothing vnto vs. Secondly these two Religions make no difference of good and bad works before God but only before men For as the works that are said to be euil haue their manifest malice euen so to the good workes of the iust they attribute a secret malice in regard of the internal concupiscence by reason of which malice they will haue them to be mortal syns before God And if it be so wherfore should I rather attend to good works with the afflâ—cting punishing of nature with the wasting of goods then to bad that go accompanyed with great pleasures ofteÌ„tymes with profit and commodity also For sith both be bad before God wherfore should I not prefer those in which there is a temporall both pleasure and gaâ—ne before them which are not done without molestation trouble and losse Thirdly for that both Religions teach that a man is by speciall fayth alone iust before God without any good work of his part and that to him who hath this fayth no syn is imputed So teacheth Luther in very many places as hath been declared before Of which Doctrine he inferreth l. de libert Christ de capt babyâ— tib â— Instit c. 8. § 68. l. 3. c. 4. § 28. That incredulity alone is syn and that the incredulous and vnbeeleuing alone are to be damned and that he who retayneth his fayth cannot be damned at all The same teacheth Caluin when he sayth All syns be to vnbeleeuing mortall to the beleeuing all be veniall He calleth them venial because God imputeth them not vnto them but in what they are done pardoneth and forgiueth them And to is doctrine plainely followeth of this principle wherby they conclude that speciall fayth alone is the cause of iustification that is that a man is iust before God by this alone that he firmely beleeueth that Christ hath fully satisfied for his syns for that by this faith Christs satisfaction is applied vnto him and is made as it were his own so as by it be is reputed iust before God though he find no change of will at all within And therfore while this fayth continueth no syn can hurt him because he abideth in Christs iustice he firmely retâ—yneth it by fayth And if we ground our selues vpon this doctrine we haue no cause to feare the committing of any wickednes whatsoeuer For no punishment nor vengeance is for it to be feared at Gods hands sith God imputeth it not for a fault by occasion of Christs satisfaction communicated vnto vs by fayth And can Atheisme giue greater liberty to all manner of wickednes to all impurity of life Some Caluinist Ministers in England confesse it plainely inough who of that opinion of Caluin touching the iustification of fayth Refert ex Foxo Guil. Reginaldus l. 4. pag. 1020. among others do deduce and man tayne these conclusions 1. All those do erre who thinke that they are to be saued when they shall haue done many good works 2. It is nothing necessary for vs to lavour for the purchasing of life euerlasting by our good works sith we haue it euen now 3. This is one of the principall errors that beareth sway in the Christian world to thinke that good works profit any thing to Saluation 4. Our syns withdraw nothing from Gods glory for as much as all the burt of syn consisteth in the scandall of our neighbour 5. Christ hâ—th with his bloud redeemed and deliuered vs from all sâ—ns and lawes in so much as from this tyme forward no law bindeth vs in conscience Heere we are in expresse words freed from the decalogne and from all precepts of Sacraments 6. You owe nothing vnto God but fayth that you confesse Iesus Christ and beleeue that he is risenfroÌ„ death for so you shall be saued In all other things God leaueth you in your liberty to follow your own will For you may do all things without scruple of conscience for you cannot perish nor be damned whatsoeuer you shal outwardly do or leaue vndoÌ„e All this they deduce and that most rightly out of that foundation of Iustification by special fayth first laid by Luther and Caluin in whose writings also all these former grounds almost are expressely had Who now could wish or imagine greater liberty to all wickednes Adde hereunto what hath been said before in the second Consideration where we laid down three other manners by which this liberty is graunted I omit to speake of that window that Caluin hath opened when he taught l. 2. Inflit. c. 25. §. â—2 That the paine of the damned is nothing els then to feele God an aduersary and to be put in feare by him though that paine be represented vs by things corporall as by darknes weeping gnasshing of teeth the inextinguible fire c. By which words he plainely insinuateth that hell is nothing els but vaine terrors For if God inflicteth not any paine but only affrigteth the damned certainely vaine is that terrour and to be laughed at vaine be the paines of hell and nothing to be weighed or regarded at all The X. Reason That they renew old Heresies EVERY Religion is to be auoyded that contayneth heresyes formerly condemned by the Catholique Church which haue euer been held and reputed for heresyes But these new Religions contayne such heresyes yea they seeme to be nothing but a masse and heape of diuers heresyes in scueral ages taught by diuers arch heretiks in former tymes by the Catholike Church condemned therefore they are to be shuÌ„ned We are to proue our minor and therfore let vs consider the principall points of doctrine that these religions maintaine 1. Both as well Luther as Caluin teach that there is no liberty of will And Luther in his 36. article affirmeth that it is the principall soundation of his religion But this was long agoe the heresy of Simon (a) Caluin l. 1. Recognit Magus and Valentinus as testifieth S. Augustine haer 11. and of the (b) Aug. haer â—6 Hier. in prlog contra Pelag. Manichies and of (c) in â—ont Constant sess 8. VVicliffe c. 2. Both do teach that God is the instigatour or mouer to all wickednes and that all euylls be done
acknowledging of one God I add further Then in vayne was Christ made man in vayne did he worke so many Miracles that so he might be acknowledged and belieued to be the Mossias Sauiour of the world in vaine was he crucified and dyed For none of all these thinges was necessary to mans saluation it being sufficient to send preachers about the world to perswade men the beliefe of one God After this manner reasoneth the Apostle Gal. 2. If iustice be by the Law then in vayne saith he is Christ dead which is as much to say if Iustice can be obtayned by the knowledg of one God and obseruation of the Law in vayne was Christ crucifyed because then the death of Christ had not byn necessary for our saluation The 2. Reason Besides Rom. 3. Apoc. â— 7. Act. 4. hence it must necessarily follow that the whole Scripture is false since that it telleth vs how Christ is our Sauiour Mediatour and Redeemer and propoundeth him vnto vs as a Propitiatour by â—aith in his bloud by whose Sacrifice â—e are reconciled vnto God by his bloud our sinnes are washed away and with whose faith we are iustified Nâ—â—ther is there any other name vnder hâ—â—â—en giuen vnto men in which they â—â—ght to be saued Thus speaketh the 〈◊〉 Scripture and all this must needes be friuolous and false if euery man may be saued in his owne Religion But some may perhaps obiect that Christ is indeed our Redeemer and that all our good commeth from him yet his faith notwithstanding is not absolutely necessary For it is sufficient that we belieue that all our good commeth and proceedeth from the bountifull goodnesse of God vnto vs neyther is it needful for vs to know by what meanes it is bestowed vpon vs. But this not only repugneth to the holy Scripture but also it is against the reason of the holy Scripture because the sayd holy Scripture doth euidently teach vs that Christs redemption is not applied vnto vs but by fayth and therfore all such as are destitute of the fayth of Christ are voyd of their iustification and remayning still guiltie of sinne are the children of wrath and in danger of eternall damnation It repugneth to reason Why Christian saith is necessary to saluation because to the end that we may become partakers of any great and vnaccustomed benefit all reason requireth that we acknowledge the benefit and our be â—â—â—â—ctor and that we honour him as it be cometh vs with all thankes-giuing for â—oth the condition of the benefit and of our benefactor doth require of vs this gratefulnesse of mind Seing therfore that the benefit of our redemption is so great and vnaccustomed and he who bestowed it vpon vs so great and famous as also the meanes wherby he bestowed it vpon vs so strange and meruaylous it is requisit we should acknowledge all these things least we should liue and dye vngratefull toward so great a benefactor and least insteed of blessing thanking him after the manner of the Iewes we curse and blaspheme him It is therfore an absurd thing to esteme those who do not beleeue in Christ to be partakers of eternall saluation prepared for vs by Christ The which also by this may be confirmed because none can be saued who doth not know God and the benefit of his creation for otherwise all Idolators might be saued neither therfore can he be saued who doth not know the benefit of his redemption because the benefit of our redemption is farre greater and more admirable and doth more appertayne to the Glory of God and of Christ our Redeemer and requireth also of vs greater honour seruice and thankes giuing Neyther is it sufficient for vs to know in generall that all good thinges come vnto vs from God for this is not sufficient for the honor and gratitude which is dew vnto him but we must also know what and how great the benefit is as also by what manner way and meanes he bestowed it vpon vs that is to say that he hath deliuered vs from sinne and euerlasting death and that he hath opened vnto vs the way to eternall life that after a most admirable manner to wit by ioyning our nature vnto his by suffering therein death for vs. For this especially commendeth his charity mercy and iustice this also exacteth at our hands all duery prayse and thankes-giuing these therefore are most necessarily to be knowne to saluation The 3. Reason If euery one may be saued in his owne fayth then therfore that fayth is sufficient to saluation which is not a gift of God but an humane perswasion The ground of faith among â—e Iewes Turkes is false conceyued by our private iudgement relying vpon humane authority built vpon a deceitfull foundation For the Turkes although they belieue one Goâ— to be the Creatour of heauen and earth and to be the rewarder of both good and euill workes their faith notwithstanding is not of the holy Ghost but of their owne priuate iudgment or rather of the Diuel for they do not belieue so because God hath reuealed it vnto men by any true Prophet but because Mahomet whome they thinke to be the Prophet of God his instrument to teach mortall men hath so set it down in his Alcoran Albeit therfore that which they belieue be true yet because the ground of their beliefe and the whole reason therof is fâ—lse and pestilent to wit that Mahomet is a Prophet of God the faith it selfe whereby they belieue is deceytfull and the foundation therof whereupon it is grounded is hurtfull to saluation necessarily inclining and forcing the mind to cast it selfe into all the pâ—stiferous errours of that sect How therfore caÌ„ that faith be called sufficient for them vnto saluation or that they can be saued by that faith How can that which is vncertayne deceitfull pestiferous be made the foundatioÌ„ of our instice before God or of eternall saluation In like manner albeit the Iewes do belieue the same or rather more thinges agreable vnto truth yet the faith wherby they do belieue them is deceytfull and voyde of the spirit of God For the whole reason or cause of their beliefe is because the Rabbyns and Doctors of their Synagogue do so interpret the holy Scriptures vnto them For they are the rule of their beliefe or which is all one the holy Scripture as it is subiect to their interpretation But this whole reason of their beliefe is deceytfull and no lesse hurtful and dangerous then that of the Turkes for it is no lesse hurtefull to belieue that their Rabbyns interpreting the holy Scriptures are indued with the spirit of God then to belieue that Mahomet is the Prophet of God neither are they drawne into lesser absurdityes by the force of that principle How therfore can that faith be the foundation or ground of saluation The 4. Reason Finally this opinion maketh no difference betwixt Turcisme Iudaisme and Christianisme