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
so likewise is it manifest what tyme and with what words our Sauiour sent the Apostles and what he inioyned them to do c. But now these our new Prophets were so simple that they did not thinke of feigning any such thing if they would haue had themselues thought to haue byn sent immediatly from God and therfore they made no mention at all therof which is a most certaine and manifest token of lying and falshood when of necessity they be driuen to say they were sent from God For who can doubt but that if they had felt the least semblance or shaddow of this Diuine mission they would haue presently published the same in the first front of their writings and haue manifested the same to the world to wit the expresse tyme place manner commandement of God and other circumstances belonging thereto Fifthly I adde that if they were sent of God they were not only sent as reformers of Manners as the Prophets were but as reformers also of the whole doctrine and Religion and therfore a most exact description of this mission an expresse mention of such things as God would haue reformed had by naltogeather necessary that the same should haue byn propounded to the Church in God his name and in the very word◠that he spake them as the Prophets were wont to do when they did propound to the people Gods diuine cōmandements in his name But these new Prophets haue not proceeded so but haue gone from one opinion to another vpon mere chaunces and as times and things haue so required as it is wont to happen in contentious and debates when mens minds be more and more prouoked to anger and reuenge and as they learned by experience to preferre most their owne comodityes and oppugne the Sea Apostolike that condemned them For whatsoeuer they thought might most endomage the Popes authority or profit and confirme their owne that they estabished as a point of faith and the very kernell of the word of God as afterward we shall shew Sixtly In humane Policy and Gouerment it is not inough for a man that is sent from a Prince who is far off and cannot be spoken with to say that he is sent from him to execute such or such Authority but he must haue letters Patēts sufficient sealed with the Princes seale which are notwithstanding carefully examined for feare of deceyt and if by chance any signe of imposture be deprehended therin he is not admitted vntill further testimony be produced The same we see in like manner in the Popes Legates and Nuntij who all must shew their Patents Authenticall wherin their Mission Cōmission is conteyned or els they are not receyued nor haue Authority What sottishnesse then is it to admit into the Church and Kingdome of Christ not only new Pastors and Teachers but Reformers also of the whole Religion wheron the Church consisteth vpon pretence and colour only that they say they are sent of Christ and haue the spirit God not shewing their Patents nor any other signe or token wherby to confirme the same Seauenthly The very computation of tyme is also mightily against them For if the Church from 600. yeares after Christ hath byn decayed and fallen away and consequently byn made the Synagoge of Antichrist as they say it hath then how happeneth it that the Mission of these new Reformers hath byn delayed vntill now Why hath God forsaken his Church for whole 900 yeares and suffered her to be thus ruinated and swym in all Idolatry and superstition as though she did nothing belong to him and now after all this tyme at last to send these new Reformers or Architects vnto her Is this the loue of Christ thinke yow towards his Church which he washed with his bloud quickned with his spirit and adopted to his Spouse Far more louingly thē so did he beare himselfe towards his hand mayde to wit the Iewish Synagoge to whome he sent Prophets and did not forsake her although she fell into Idolatry and wickednes sonding vnto her continually euen to her very last end and destruction his seruants and endeauouring by al meanes possible to reclayme her And therefore if these men will needs seeme to be Reformers they should haue feigned the Church to haue perished a little before and not to haue layne rotten and putrisyed in her fall for so many ages or els the great space of tyme betweene doth confute their mission and show it to be imprudently feigned Eightly To these may be added other most certaine signes of their not sending from Christ as for example their bad life their pride their contempt of the holy Fathers their errours and vntruthes wherin they are euery day deprehended and taken their inconstancy of doctrine c. of which I meane to treat in the ensuing reason And last of all they teach that nothing is to be belieued but what is in Scripture Let them then shew vs out of Scripture that they were sent of God to reforme the Church in what place and in what words the Scripture saith this Authority was graunted vnto Luther or Caluin or otherwise we may not belieue them themselues being witnesses and much lesse accept them for Reformers of the Church The Lutherans indeed do go about to establish the mission of their Prophet by a certaine Chronographical prophesy out of S. Ambrose S. Augustine insinuated in this verse of Te Deum Tibi Cherubin Seraphin incessabili voce proclamant For that a few yeares agoe they set forth a picture of Luther cut in brasse with this inscription Diuinum atque admirabile Vaticinium D. Ambrosy Augustini de tempore aduentu S. Lutheri quo contra Antichristum Romanum scribere coepit vt in litteris huius versiculi numerum anni represent antibus continetur quod est apud Christianos Fideles admiratione notatu dignum A diuine admirable Prophesy of S. Ambrose S. Augustine concerning the tyme and comming of Saint Luther when he began to wryte against the Roman Antichrist as it is conteyned in the letters of the verse following representing the number of the yeares a thing worthy to be noted and admired of all faithfull Christians tIbI CherVbIn scraphIn InCessabILIVoCe proCLaMant The numbers of the letters of this verse they say do make M. CCCCLL VVIIIIIII or 1517. in which yeare of our Lord Luther began to preach But this verse doth little help the pretended cause of Luther For first no certanity can be gathered by such numbers as by many examples in former yeares of the euent of thinges hath byn seene And then secondly let vs graunt it to be a prophesy insinuated of Luther by the number of these letters yet therby should not be signified a reioyeing and exultation of heauenly Spirits for Luthers preaching as his Sectaryes would haue it but an excecation or blinding rather of Luther of althose which were to imbrace and follow his Doctrine like as in the
to the Lutherans only or to the Anabaptists How vaine and friuolous is it that euery sect should challeng this spirit as proper only to her followers and haue no other proofe thereof then that the same is manifest to him that hath the spirit and he to whome it is not manifest hath it not And is not this now to walke round in a circle running to the beginning and reuoluing euery controuâ—â—sy to that which is most obscure and knowne to no man els For now should I know that you haue this spirit When did euer the Doctors of the Church proue their assertions on this fashion Euery proofe ought to be made by that which is most manifest to the Aduersary so as it may be therby the more easily graunted by him but this proofe of theirs whereon all their opinions are fouÌ„ded doth proceed from that which is most obscure and only relyeth vpon the iudgement of a priuate man who is both a party and an accuser in the cause For you cannot proue vnto me that you haue this spirit but only by your owne testimony which you giue of your selfe Ioan. 8. But he which giueâ—â— testimony of himselfe his testimony is not true to wit it is not to be accoumpted true vnlesse it be witnessed other wayes But they to wit the Caluinists cannot proue themselues to haue this priuate spirit by other wayes but would haue vs to beleeue them on their bare word and asseueration because they say that they are certaine thereof Therefore there is no reason why we should beleeue them but great reason father to the contrary not to belieue them at all For that the spirit of God cannot be contrary to himselfe but these men are most contrary to themselues Ergo they are not gouerned by the spirit of God To this now I adde and it belongeth to no small deceit and guilefull machination of their that seeing these men haue forsaken the ancient fayth which hath florished for so many ages and imbraced now a new and vpstart Religion when Catholike Princes according to the receaued custome from the tymes of Constantine the Emperour do go about to compell them to returne to their ancient Religion which once they professed and forsake their new then they complaine grieuously and accuse them of tyrany calling them enemies of the Ghospell and stir vp the whole world in hatred against them as though they offered violence to their consciences against their eternall saluation and withal vnder pretence of this their liberty they raise vp tumults and seditions against them But when they haue once gotten the vpper hand God so permitting the same for our sinnes they will not graunt any liberty to Catholikes but stir vp most sharp persecution against them and force them with diuers torments and losse of goods to forsake the old Religion and imbrace their new which they neuer learned neuer heard of in former tyms to which they haue no obligation which is confirmed with no sound arguments and which by my most graue weighty reasons they see condemned of the Catholike Church throughout all Christendome Is this then to deale vprightly and with a sincere mind equal right Is it not rather a kind of lionish society whose right consisteth in strength and power of armes and which doth make and repeale lawes for it owne interest And what greater tyranny can be vsed ouer mens consciences then this In the Catholike Church none are forced to imbrace her fayth but those that sometymes haue professed it and now forsaken it and this neither vntill it be fully proued that they haue so done and cannot deny it But these our new Maisters do force and constraine men to imbrace their Noueltyes who neuer before professed the same and this also before they can conuince them of errour In which point they do also against their owne doctrine For that they teach that man hath no free-will but that he doth all things by the decree and impulsion of God whereto he cannot resist and that God doth infuse his fayth only to the elect By what right then do they force Catholikes to imbrace their fayth which is not in their owne power to do And againe seeing that their whole forme of fayth is reduced to the testimony of euery ones priuate spirit they do most wickedly in compelling Catholiks to beleiue not only against the testimony of their priuate spirit but also against the publike testimony of the spirit of the vniuersal Church For it is most certaine out of the holy Writ that the Church is gouerned by the spirit of God and therefore cannot erre which notwithstanding is not any way certaine in priuate men The VIII Reason Drawn from the ouerthrow of good Workes THAT religion that taketh away all affection and loue of good works is not to be attributed vnto Christ who euery where recomendeth good workes the obseruatioÌ„ of Gods comandments but the Religion both of Luther Calum taketh away all care of good workes therefore neither of them is to bee deemed Christs Religion And that these two religions take away the study and care of good workes is manifest First for that the one and the other teacheth that a man by all his good works is made no whit the more iust before God meriteth no euerlasting reward shall haue neyther lesse nor more reward in heauen whe her he do few good workes or many or none at all For as much as say they sole faith is esteemed of with God and that in fayth alone is all iustice contained For so affirmeth Luther in these words De decem praecept c. 1. I would not giue an halfe penny for S. Peters merits for helping of me because it is not in him to helpe himselfe but whatsoeuer he hath he hath it of God by faith in Christ Where he plainely teacheth that S. Peter was not the iuster or receiued the more good in heauen for his good workes but that his faith alone was crowned And els where So you see how rich a Christian man or he that is baptized is De captiu Babil c. de Baptismo who though he would neuer so fayne cannot debarre himselfe of his saluation by neuer so great sinnes vnles he will not beleeue For no sinne can damne him but his vnbeleâ—uing alone all other sins if his sayth returne or stand stable vpon gods promise be in an instant absorpt by the same fayth Againe in another place De votis monast Good workes cannot be â—aught vnles you preiudice and hurt saith sith saith and good workes bee in matter of iustification most contrary whence it is that the Doctrine of workes is necessarily the doctrine of the diuell and a reuolt from the saith The same is the opinion of Caluin Lib. 3. c. 13. as appeareth in his Institutions where he sayth That iustice of fayth can in no sort haue any association with the iustice of workes and that not onely the workes that
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
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
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
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
by vertue and power of Gods decree And this againe was in tymes past an heresy of Simon (d) VinceÌ„t Lirin Magus and of (e) Eusebius l. 5. c. 20. Florinus 3. Both teach that good works be not necessary to saluation and that fayth is ynough But this was an heresy of the same Simon (f) Iren. l. 1. c. 20â— Magus and of (g) Aug. haer 54. the Eunomians about the yeare of Christ 360. 4. Both also teach that syns though neuer so many and great do not hurt him who hath fayth for that the malice of them is not imputed to him who beleeueth And this was also in tymes past an heresy of the (h) Aug. haer 54. Eunomians and of Basilides and Carpocrates as witnesseth Irenaeus l. 1. c. 23. 24. 5. Caluin denyeth the reall presence of Christs body in the Eucharist But this was againe an heresy of Berengarius about the yeare of our Lord 1051. Where it is to be noted first though some priuately before Berengarius doubted of that matter and moued the question about it yet none was so hardy as to professe it in publike as testifieth Hugh of Langres and Adelman of Bressia in their epistles to Berengarius and Paschasius in his booke of the words of the Institution of this Sacrament In so much as this was the constant and vniforme doctrine of the Church not opposed against by any arch-heretike vntill the tyme of Berengarius Secondly that Berengarius his opinion was whiles he yetlyued condemned in fiue Councells and that Berengarius himselfe thrise abiured his opinion and in conclusion died very penitent in the Catholike fayth He being dead the same heresy lay buried vp welneere two hundred yeares vntill the tyme of the Lollards who brought it to light againe as is gathered out of Trithemius in his Chronicle about the yeare 1315. After this againe VVicliffe held the same as appeareth by his third article After his death againe there was a deep silence of that matter for the space of an hundred yeares vntill Swinglius renewed it and Caluin and some others after him Whereby it euidently appeareth that this opinion was euer in the Church held for a manifest heresy therfore eyther the Church hath euer erred in a principall article of fayth and so consequently it was neuer Christs Church or that opinion which abrogateth and disclaymeth from the Reall presence of Christs body is an heresy indeed 6. Both take away all traditions and would haue all things to be comprehended in Scriptures alone The same was the heresy of the Arians as is recorded by S. Augustine also of Nestorius l. 1. contra Maxim c. 2. vlt. Dioscorus and Eutiches as is declared in the seauenth Synod Act. 1. 7. Both deny the Sacraments of Penance and of Confirmation The Nouatians taught the same opinion long ago as witnesse S. Cyprian l. 4. epist 2. l. 3. baer fabularum and S. Theodoret 8. Both teach that the Church consisteth of good alone and that the Church in former tymes visible perished notwithstanding for many ages that in this tyme it only remayneth in their congregations The very like was the heresy of the Donatists as testifieth S. Augustine l. de vnit Eccl. c. 12. 9. Both of them teach that prayer is not to be made for the dead that 〈◊〉 fast of Lent or any other stable fasts be not to be keep but euery one is then to fast when it shall to him seeme good The Aerians taught the very same in former ages if we beleeue Epiphamus haer 75. and S. Augustine l. dehaer c. 33. 10. Both deny the veneration of holy Reliques of Christs and Saints Images and call it Idolatry Vigilantius did no lesse many ages past as witnesseth S. Hierome The same did the Image breakers as testify Zoneras Cedrenus and Nicephorus touching them who made war against Images By these it is more then manifest that the chiefest opinions whereof Lutheranisme and Caluinisme consist be ancient heresyes long since condemned by the Church and that the same were alwayes held in the Church for heresyes The same may we easily exemplify and declare touching the rest Vide Bellar de notis Eccl. c. 9. Coccius de signis Eccl. l. 8. art 3. Wherehence it followeth that these Religions be nothing but the very sincke of heresyes of old longe ago put to silence and now in these latter dayes brought to light againe The XI Reason From the want of a Rule of Faith THESE new Religions haue no certaine rule of Faith to follow therfore they are not to be receyued For the principall heads of Religion must be determined certaine and withall immutable And that they haue not any certaine rule of beliefe whereby it may be resolued what is necessary to be beleeued and what not is euident First for that they admit neyther the traditions of the Church nor the authority of generall Councells nor the iudgment of the ancient Doctors of the Church and of those who flourished and liued before these our Controuersies Luther reiecteth all traditions in c. l. 4. c. 8. §. 6.7 8 in Antid ad 4. fesâ— Conc. Trident 1. ad Galatas as doth Caluin also l. 4. Instit and they teach that nothing is to be beleeued nothing to be receyued an holy Scripture Luther so contemneth Generall Councells which haue hitherto had most great authority in Gods Church for they be as it were the Parlaments of Princes In art 115 sequentib Peers in Christs Kingdome as he will haue the definitions therof subiect to the iudgment and censure of euery priuate person And he further sayth that it is a mad thing that the Councells will conclude what is to be beleeued And in the same place he teacheth that what is to be beleeued what not is to be left to the iudgment of euery spirituall man Caluin insinuateth no lesse l. 1. c. 7. § 1.2 4. when he sayth that it is not for the Church to iudge what books be Canonicall but that appertayneth to the inward spirit alone Finally as touching the Fathers Luther careth not for a thousand Augustines l. contra Regem Augiae a thousand Cyprians Caluin also in very many places contemneth them and affirmeth that they erred Wherefore none of all these is vnto them a rule of fayth But say they The Scripture it selfe is vnto vs a rule of fayth it caÌ„not erre But it is an easy matter â—o shew that this rule serueth not the turne First because we by this rule cannot iudge of the Scripture it selfe and so the rule it selfe will remayne vnto vs vncertain which yet should haue the greatest certitude of all For by the Scripture it cannot come to be knowne for certaine that such a book is truly Scripture is not Apocripall nor composed by some deceiptfull person that this or that sentence is not peruerted northrust in Finally that nothing is added or taken
the last dayes there shall some depart from their saith attending to the spirits of error and doctrines of the diuell For euery heresy is the doctrine of the Diuell And S. Iohn saith 1. Ioan. 4. Do not belieue euery spirit but try their spirits whether they be of God or not For many false Prophets are gone out into the world This therefore is the spirit which beareth rule in the harts of heretiks whose testimony operation they feele inwardly engrafted in their harts and yet they thinke it to be the worke of the holy Ghost who so blindeth their mind and fansies that they iudge light to be darknesse and darknesse light that they think the most cleare truth of the Catholike faith to be an error and most filthy errors to be the cleare truth And truly if they were not wholy blinded bewitched they might easily perceiue that spirit whome they feele inwardly not to be the spirit of God or at the least they might begin to doubt therof seing that all sects among whome there is so great dissention variety of opinions do all equally feele boast of and follow that testimony of this spirit and rely vpon it in the confirmation of their most contrary opinions but this hapneth by the iust iudgment of God for as the Iewes who would not receiue Christ were permitted to be blinded by the diuell as it is manifest by the Apost 2. ad Thes 2. so heretiks because they haue forsaken the Catholik fayth the which is no lesse a fault then that of the Iewes are deliuered vnto him that he may as it were bewitch their minds and driue them into all kind of error But if any will attentiuely consider he shall easily preceyue a more potent operation of the diuell and bewitching of mindes in our Heretiks The diuell doth sooner bewitch Heretiks then Iewes then eyther in Iewes or Mahometans and that for two reasons First because the Iews agree in the same faith neither is there any variety of sects among them among the Mahomets there are only two sects and there is no great difference betwixt thē But among heretiks of these tymes there are many sects some arising by the increase of new opinions who condemne one another of heresy and all these are risen within the space of 90. yeares the which is a manifest signe that the diuell meruailously possesseth inwardly the hartes of these men troubling their fansies peruerting their imaginations and iudgments that they cannot remayne or be quiet any where Secondly because the common sort of people among the Iewes and Turkes do not rely vpon their owne iudgment or vpon the testimony and instinct of the priuate spirit but vpon the iudgment of their doctors or which is all one vpon their owne Scripture as it is interpreted vnto them by the doctors of their Religion they haue therfore the rule of their faith and ground of their beliefe conformable as it were to reason that is to say the common consent of their predecessors or the Scripture explicated vnto them by the consent of the doctors of their Religion But most of the heretikes of these tymes do not respect their Superiors and Apostles from whom they first receiued this new Ghospell but they forsake them as men subiect to error and they rely wholy vpon their owne iudgment or vpon the testimony of the priuat spirit or which is al one vpon the Scripture only vnderstood after the sense of their owne iudgment priuate spirit the which is an euident sign that Sathan doth so effectually worke in them bewitch their myndes that not only euery one feygneth vnto himselfe new heresies and opinions but also that he placeth the foundation of his beliefe rule of faith in himself in his owne inward sense and iudgement for euery one thinketh himself to be taught by our Lord and indued with the Magistery of the spirit albeit they be women yong girles therfore to be free from error but al the holy Fathers to haue byn men subiect to error The same they iudge of their Apostles and Ministers But what greater bewitching or deceiuing of people can there be then this Hence it commeth to passe that they haue no certaine and established opinions amongst them neither can they set downe or frame any body of doctrine and religion but they must wander vp and downe in vncertaintyes as the priuate spirit leadeth them neyther can there any disputation be made with them cōcerning their opinions seing that they do not defend any one opinion they being by reason of the ignorance of their predecessors altogeather vnlearned But of this spirit of folly madnesse we haue written more at large in our Consultation in the 9. Consideration the 11. Reason By these it is manifestly concluded that all the ground and foundation of faith wherupon the sects of our tymes relye is false and vncertaine and therfore their faith which relyeth theron is vnprofitable and auayleth nothing to saluation The 8. Reason Eightly if euery one who doth acknowledge Christ may be saued in his owne faith Why is there so great disagreement among religions Why do they excommunicate condemne one another of heresy Why do the Lutherans refuse to acknowledg the Caluinists for their brethren and in their publike sermons and books do call them wicked blasphemous persons Why do the chiefe of the Caluinists among whome Theodore Beza the Father of them all as it were their Pope next after Caluin handle the Lutherans in like manner why do the Anabaptists call those only of their owne sect to be the faithfull Christians and account all others as Infidels Wherby it is euident that this new opinion of doctrine is not only cōtrary to Catholike religion but to all other sects also who haue in them any zeale of piety and religion and to be banished as Atheisme only The 9. Reason Ninthly that any man be saued it sufficeth not to keepe only one two or three commandements but it is necessary to keep all according to those words of Christ Matth. 19. Matth 19. If thou wilt enter into life keep the commandements As if any be an adulterer or thiefe albeit he keep the other commandments he may not be saued as the holy Scripture often teacheth In like manner therfore it is not sufficient to saluation to beleeue two three or foure articles but it is necessary to belieue all those things which God hath reuealed and set downe to vs in his Church to be belieued for faith is no lesse necessary to saluation then obediēce of the commādments of the law of God neither should faith be lesse perfect then the obedience and keeping of the law of God As therfore obedience must extend it selfe to all the commandments so must faith extend it selfe to all things which are reuealed the which may be confirmed by the words of S. Iames in the 2. Iac. 2. Chap. VVhosoeuer hath kept the whole