have some Rule of Faith and Foundation of their Belief agreeable to Natural Reason namely the consent of their Ancestors or the Scripture interpreted according to the Sence and Religion of their Ancestors But most of the Hereticks of our Times regard not much their Ancestors and Apostles from whom they first received this New Gospel but looking upon them as Men subject to Errour though they also pretended to the Spirit as well as these forsake them and rely totally upon their own judgment or testimony of their own private Spirit or which is all one the Holy Scripture according to the sence of their own judgment or private Spirit which is an evident sign that Satan so effectually operates in them and infatuates their Minds that not only every one frames to himself New Heresies and Opinions but makes his own judgment the foundation of his Faith and Rule of Belief for every one thinks he is taught of God even Women and Children and therefore secure from all Errour What greater facination and Delusion can there be than this Hence it is that they have no certain and established Principles they decree no Body of Doctrine and Religion but ramble in uncertainties as the private Spirit shall drive them Nor can there be any dispute with them about any of their Principles because they stick to none and by reason of their ignorance they know not the Doctrine of their Ancestors But of this Spirit of Giddiness we have said more in our Consultation Consid 9. and Reason 11. Hereby it is manifestly concluded that the whole Foundation of Faith which the Sectaries of our time rely on is deceitful and therefore their Belief which depends on it is unprofitable to Salvation Eighth Reason If every one may be saved in his own Faith that confesses Christ why is there so great a dissension amongst Religions Why do they all condemn one another of Heresie and Thunder Anathema's against each other Why do the Lutherans refuse to acknowledge the Calvinists for their Brethren and publickly in their Sermons and Books avouch them to be impious and blasphemous Why in the like manuer do the Chief of the Calvinists among whom Theodorus Beza is the Father of all after Calvin so treat the Lutherans Why do the Anabaptists call themselves the only faithful Christians and esteem all others as Infidels whereby is apparent that this new fancy of being saved in any Religion is not only against the Catholick Doctrine but also against all the Sects that have any zeal for Religion or Piety and is only too proper for Atheists Ninth Reason That one may be saved it sufficeth not to keep two or three of the Commandments but of necessity he must observe all according to that of our Lord If thou would'st enter into Life keep the Commandments Mat. 8.9 For Example If any one should be an Adulterer or Thief although he should keep the other Commandments yet he cannot be saved without Repentance as the Scriptures every where teach So likewise it sufficeth not to Salvation to believe three or four Articles of Faith but of necessity we must believe all Articles which God hath revealed and propounded to our Faith by his Church For the true Faith is no less necessary to Salvation than Obedience to Gods Commandments nor ought Faith to be less perfect and intire than Obedience and Observation of the whole Decalogue As therefore our Obedience ought to extend it self to all the Commandments so Faith ought to extend it self to all things revealed according to St. James Whosoever shall keep the whole Law and yet offend in one is guilty of all for he that said thou shalt not commit Adultery said also thou shalt not kill Now if thou do not commit Adultery yet if thou kill thou art become a Transgressor of the Law Jam. 2.10 As if he should say he is made guilty of all and shall be punished as a Transgressor or Violator of the whole Law for despising the Law-maker who is the Author of the whole Law Therefore in like manner he that shall deny one Article of Faith although he believes all the rest is become guilty of the breach of his whole Faith and Religion because he contemns God the Supream Truth who revealed no less this than the others He contemns also the Catholic Church 1 Tim. 3.5 which is the Spouse of Christ and the Pillar and Ground of Truth and which proposes to our Belief as well this Article as the rest Note And this is the reason why he is no less an Heretic that obstinately denyeth one Article of Faith than he that denyes an hundred because in regard of this one which he denyes he despiseth God the first Verity which revealed it and he despiseth the Authority of the Church which propounds it he makes the Church also subject to Errors and a Lye whereby he makes all the rest uncertain and destroys all Divine Faith Note For if you take away the Foundation of Divine Faith all Faith must necessarily fall to ruin and decay and only Opinion or human Belief liable to Error remain Tenthly and Lastly This Opinion is very dangerous in the practice for it makes a man not care what Religion he is of what he believes or disbelieves Therefore he seeks not after the Truth and as easily and securely receives Falsehood as Truth And yet not only Catholics but even the more noted Sects such as are more eminent for Learning and Wisdom hold for a certain and undoubted Truth that without the true Faith and Religion none can be saved but will perish everlastingly Therefore the followers of this Opinion are condemned by all wise Men and they promise to themselves Salvation upon no Authority no Testimony of Scripture nor the support of Reason relying meerly upon the vain and foolish Imagination of their own Brains Let them hear therefore out of St. Fulgentius what Antiquity has ever held and what the Church hath taught in all Ages For so he writes as a general Rule of Faith Hold this for a most certain and infallible Truth Lib. de fide ad Pet. 6. Diac. c. 38. That not only all Heathens but likewise all Jews Heretics and Schismatics which end this present Life out of the Catholic Church shall go into everlasting Fire prepared for the Devil and his Angels Again Most firmly believe and doubt not in the least chap. 39. That every Heretic or Schismatic baptised in the Name of the Father Son and Holy Ghost if he be not reconciled to the Catholic Church whatever Alms he gives and let him live never so vertuously and devoutly though be should lay down his Life and shed his Blood for Christs sake yet he cannot be saved For every one that sticks not to the Vnity of the Catholic Church neither Baptism nor Plentiful Alms nor Martyrdom for Christ will profit to Salvation so long as any Heretical or Schismatical perverseness remains in him which leads to Death This was always the belief of the Holy Catholic Church and the undoubted Doctrin of all the Fathers which if all who are out of the Catholic Church would seriously and sadly consider and lay to heart they would clearly see what a dangerous State they live in and being sensible of their danger with Holy Resolutions hasten to the Ark of Salvation to preserve themselves from Eternal Ruin Which that they may do Do thou O Christ The True Light of the World Enlighten their Minds Amen FINIS
with greater Reason be said of the true Faith and Religion which is the Foundation of Charity and all other Christian Vertues Thirdly It follows that it is a gross and stupid Errour of some of the Vulgar who esteem it sufficient to Salvation if you only believe in Christ and that he dyed for your Sins altho' as to many other Points of Faith pertaining to the Sacraments and Sacrifice of the Church c. you believe nothing For after this rate almost all sort of Hereticks should be saved For all of them believe in Christ otherwise they were not Hereticks but Apostates and believe some few excepted that he dyed for our Sins Then also the Montanists and Novatians Donatists Sabellians Arrians Macedonians Eutychians Monotholites and the like Pests of the Church shall be saved Why then hath the Church in all Ages so vehemently oppos'd her self against Heresies Why does St. Paul the Apostle command us to avoid the Man that is an Heretick after the 1st or 2d Admonition T it 2. Why does he bid us beware of their Speech which eateth as a Canker 2 Tim. 2. In vain all these things are said and done if Hereticks may be saved I am sure this Fancy is against the Consent of all Ages Let us suppose says St. Augustine a Man to be chast Lib. 4. contr Donat. c. 8. continent not covetous nor idolatrous but bountiful and compassionate to the Poor an Enemy to none not contentious patient quiet envying none sober frugal but yet a Heretick such a one without all doubt meerly because he is an Heretick shall never enjoy the Kingdom of God For as St. James witnesseth he that hath offended in one Commandment is made guilty of all James 2. and Ioseth all Justice though he keeps the rest because he contemns the Law-maker himself who made the whole Law So he that obstinately denies one Point of Faith although he believe the rest is guilty of dis-believing all and loses his whole Faith and Religion because he despiseth the Author of it For it is one and the same first and supreme Verity which hath revealed all Points of Faith and proposed them to our Belief by the Church his Spouse the Pillar and Ground of Truth 1 Tim. 3. He therefore that shall obstinately reject one Article of Faith and will not acquiesce in the Testimony of the Church is thereby judged to dis-esteem the Authority of God the supreme Verity of whom the Church is the Publisher Interpreter and Organ Neither matters it that there are some principal Points of Faith which he thinks he believes because he does not believe them with Divine Faith which relies only upon Divine Authority that is infallible otherwise he would believe the rest proposed to him in the same manner but he believes them with a kind of Humane Faith that is to say because by his private Judgment he is induced to believe them taking upon himself the Authority of judging and discerning what things are to be believed and what denied and rejected Therefore the chief reason or motive of his Belief is private Judgment and for that Cause all his Faith is humane and unprofitable It is therefore most certain that as true Justice extends it felf to the performance of all the Commandments so the true Faith which is requisite to Salvation extends it self to a belief of all those things which God hath revealed so that we must believe them all either expresly or be ready to believe them if they be propounded to us the right way Hereby is manifest what great Care is to be taken that we chuse and profess the true Faith and Religion since it is the Foundation of our Salvation and that without it we shall certainly be damn'd Whereupon I have undertaken to propound some Considerations obvious and manifest to all rational People whereby they may take a right course in their Choice of the true Religion The first Consideration drawn from the tending to Perfection which Christian Religion excites us to THat Religion is to be preferred which conduces most to Purity and Holiness of Life which draws our Minds from all affection to earthly Things and raises them to the love of heavenly For this is the chief end of Religion to alienate the Minds of Men from Things temporal here below and to elevate them towards the thinking loving and pursuing of such as are celestial and eternal Only the Catholick Religion teaches perfection of Life Now such is only the Catholick Religion For this persuades to abstain from the Pleasures of the Flesh and Snares of this Life This alone teaches to contemn Riches and Honours and to renounce them when possessed for Christ's sake This exhorts to Fastings Hair-cloth and other Afflictions of the Body whereby the Flesh is brought under Subjection and subdued to the Spirit Hence are there such great numbers of Men and Women in the Catholick Church who contemning Riches Honours and Pleasures which they either enjoyed or might have enjoyed have bid adieu to the World and mortifying their Flesh have wholly devoted themselves to the Service of God and Contemplation of Divine Things Amongst these are many Noble Men and their Sons and Daughters many of the rich Gentry and their Children many great Wits many famous for their Eloquence and knowledge in all kind of Literature which is an evident sign of the Divine Spirit and true Religion For that Religion cannot chuse but be Heavenly which withdraws Man's Nature fixed on Earthly Things and raises it up to Heavenly which expels the Love of that which is Temporal and instils an affection to that which is Everlasting and in a word which can work such wonderful Changes in Men. The Tree is known by its Fruits Other Religions especially the Lutheran Calvinist and Fanatick For of these only I intend to treat in this Discourse do no such thing For they are so far from teaching Mortification of the Flesh Other Religions take away the study of Perfection and of all good Works Contempt of Earthly Things and cutting off carnal Pleasures that they call Fasting the Tradition of Men whereby God is worshipped in vain abstinence from Flesh with them is Superstition Monastick Vows they say are impious vain and not at all to be observ'd that Chastity is impossible that all Men are bound to marry and lye with a Woman which Luther affirms to be as necessary as Meat Drink L. de Vit. conjug and Sleep By which Doctrine it is come to pass that none of those who are of these New Religions do either mortifie their Flesh by Fasting or abide continent or abstain from Conjugal and Carnal Pleasures or abandon their Riches and imbrace Poverty for the Love of Christ but all of them are for a sensual easie and Worldly Life agreeable to the Inclination of the Flesh and corrupt Nature None of them have so much as a Notion of what it is to lead an Angelical Life upon Earth as many of the
sent immediately from God to teach the people were impowered to work Miracles or supernatural Signs to prove the verity of their Mission So Moses being about to conduct the Children of Israel out of Egypt and give them a Law came with authority to do prodigious Miracles and he himself did innumerable or God also about him who so often appeared to him in a visible shape So all their Prophets proved the truth of the Mission by Miracles or revealing of Secrets The same did Christ himself Lord of the Prophets who although 't was demonstrable in Scripture that he was the Messias and that it evidently appeared by the testimony of St. John the Baptist yet presently at the beginning of his Preaching he shewed that he was sent by his Father for the Salvation of Mankind by many Miracles and said to the Pharisees that out of hatred would not give credit to him if they would not believe him for his own sake at least they should believe him being convinced by the greatness of his Works In like manner all the Apostles proved the legality of their Mission amongst the Jews and Heathens by many Miracles To conclude so did the first Doctors of divers Nations which were converted from Paganism to our Faith Wherefore since their new Prophets say that they were immediately sent from God if they do not confirm it by Miracles or supernatural signs as all others have done whom God immediately sent they ought not to be credited or believed Nor does it avail any thing to say that St. John the Baptist did no Miracles because God work'd many Wonders and supernatural things about him whereby his Mission was sufficiently manifest Also his Austerity of Life and Sanctity of Manners was no small Miracle Therefore no body could doubt but that God sent him Moreover Miracles were absolutely necessary to prove them to be sent not only as Converters of Manners but also as Reformers and Correctors of all Religion to re-edifie the Church lapsed to raise again the Kingdom of Christ extinct and to make all things new How great Miracles had been necessary for them whereby to convince the World that they were bound to believe such Wonders and Paradoxes and to receive them for such Reformers If they had raised a thousand from the dead and cured a hundred thousand lame blind and sick of the Palsie it had been scarce enough to make one believe so great a matter First Because the Apostle saith Though we or an Angel from Heaven preach any other Gospel unto you than that which we have preached unto you let him be Anathema that is accursed Gall. 1.8 And repeating the same again for greater confirmation of the matter he adds as I said before so say I now again If any one preach any other Gospel unto you than that you have received let him be Anathama Gal. 1.9 If we ought not to believe an Angel from Heaven preaching any thing contrary to the received Doctrine of Faith how many and great Miracles were requisite to be shewed by a mortal Man that preaches contrary to the approved Faith before he is to be certainly believed as that Christ's Church is utterly fallen that Idolatry hath got into it and extinguished the Faith that all are in the state of Damnation that the chiefest points of Religion are to be reformed and that God sent Luther or Calvin to make this Reformation Was it not fit that all the Miracles of Christ and his Apostles should have been revived by this Reformer Again because the Catholick Religion which now storishes has been above a thousand years in possession as our Adversaries confess and esteemed over all the World for the true Religion of Christ and they that fell from it were counted Hereticks Therefore without great and evident Miracles to make it appear a wicked and unjust possession it cannot lawfulâ—y be disturbed And the Signs from God ought to be so apparent and convincing that there 's no room left for any Tergiversation or denial otherwise we are not bound to believe them but rather obliged to favour so long a possession and not desert the Catholick Religion I add farther that the Catholick Religion in all those Ages was famous for the Glory of Miracles Wisdom and Sanctity of the Professors and even now is Therefore there is need of many greater and more renowned Miracles to be shewed before she can be lawfully dispossessed cast down and rejected also of greater Wisdom and Piety and that by publick Fame in the followers of these new Religions than were ever in the Professors of the Catholick Religion Lastly When the Religion of the Old Testament amongst the Jews was to be changed and to pass from the Shadow to the Truth from the Type to the Exemplar although our Lord could clearly out of the Scriptures convince that this change was to be made and that God sent him for this purpose yet he was pleased to confirm the same with many and great Miracles thereby to take away all occasion of cavilling and back-sliding How many Miracles therefore shall we think needful when a change is attemted to be made of the Religion of the New Testament which the Scriptures expresly declare shall never be changed but that God will be with it to the end of the World and the Gates of Hell shall never prevail against it Who can prudently believe without great Miracles a thing so strange and new such a Parodox as well against the Scriptures as the judgment of the Fathers Yea what Miracles can be sufficient to make one to believe it to be probable By this it is plain that we deservedly require Miracles of them and that they deal with us most injuriously and impiously when they command us to believe them in matters of so great weight without any Miracles and unless we do believe them to persecute us grievously But say they we prove our Tenets from the Scripture Whether they prove their Tenets from Scripture True but in your own sense not according to the consent of the Holy Fathers and received Doctors of the Church who lived before our Controversies and therefore could not be partial in their Opinions Again those proofs of yours drawn like a Spider's Web out of your selves are as easily dissolved by Catholick Doctors And there have sprung up so many new Reformers so many Repairers of the ruined Church so many Ralsers of Religion extinguished who though they are very contrary amongst themselves and contradict one another each Sect striving to destroy what the other builds yet all of them confirm their Principles by Scripture all of them relie solely upon this Testimony for their Foundation according to their own Construction Threfore this way of probation must be to all or none And to each of these Expositors it may be said if nothing is to be believed but what is in the Scripture where I pray does it tell you that God sent you to reform the fallen Church or Religion
de unitati Ecclesiae Ninthly They both deny Prayer for the Dead Fasts in Lent or at any other time c. This heretofore taught the Arrians Witness Epiphanius Heres 75. and St. Aul de Heres c. 33. Tenthly Both of them deny Veneration to Sacred Images of Christ and his Saints and to Holy Relicks and call it Idolatry The same of old did Vigilantius as St. Hierome witnesseth and so did the Iconomachists witness Zonoras Cedrinus Nicephorus Iconomachis Hereby is clearer than the Sun at Noon day that the Chief Tenets of Luther and Calvin's Religion are old Heresies long ago condemned by the Church and were always taken for Heresies in the Church The same might be easily proved of other Sects Hence it follows that these New Religions are nothing but the Filth and Scum of old Heresies formerly condemned Vid. Bel. de nov Eccl. c. 9. Coccium de sign Eccl. l. 8. c. 30. The Eleventh Reason from the want of a Rule of Faith THese New Religions have no certain Rule of Faith which you may follow Therefore they are not to be allowed For Points of Religion ought to be defined certain and immutable That they have no certain Rule of Faith whereby can be determined what is necessary to be believed and what not is manifest First Because they will not allow the Traditions of the Church nor the Authority of General Councils nor of the Ancient Fathers and Doctors of the Church who were before our Debates Luther rejects all Traditions in the First Chapter to the Galat. And Calvin l. 4. Instit And both of them teach That nothing is to be believed nor received which is not contained in Holy Seripture L. 4. c. 8. s 6 7 8. in Antidoto ad 4. Sess Coneil Triden General Councils which have had hitherto in the Church the highest Authority for they are as the Assemblies of Princes and Noblemen in Christ's Kingdom Luther so contemns that whatsoever they have defined he would have it all to be subject to the judgment of every private Person Nay he says 'T is a great madness that Councils should conclude what we are to believe In Art 115. c. Moreover what we ought to believe and what not is to be left to the judgment of every Spiritual Man The same Calvin insinuates saying ' The ' Church ought not to judge what Books are Canonical and what not but this belongs to the private Spirit L. 1. c. 7. s 1.24 Lastly as touching the Fathers Luther ' cares not for a thousand Augustines ' nor a thousand Cyprians Lâ— cont Reg. Augl Calvin also in many places contemns them and averrs that they erred Therefore none of these is a Rule of Faith to them Whether the Scripture is a sufficient Rule of Faith but they say The Scripture it self is their Rule of Faith for this cannot err But 't is easie to shew that this Rule is not sufficient First Because by this Rule we cannot judge of Scripture it self that it is Scripture So that this Rule is uncertain to us which ought to be the most certain of all things For it cannot appear out of Scripture that this or that Book is truly the Scripture that it is not supposititious or counterfeited by some Impostor that this or that Sentence is not perverted c. Lastly that there is nothing added or diminished pertaining to the substance of Doctrine All this cannot appear out of Scripture but is only proved by some humane and weak Conjectures if you exclude the Tradition of the Church and so the whole Foundation of our Faith will depend upon a few uncertain Conjectures Then again the force of Scripture consists not in the sound of Words but in the Sence which is the Life and Soul of Scripture But there may be a thousand Controversies of the Sence which cannot be decided out of Scripture if you exclude Tradition and Exposition of the Fathers as 't is manifest by experience For touching the sence of these Words This is my Body and of many others there is a great dispute between the Lutherans and Calvinists If you say with Calvin that the Judge of Scriptures Whether the judgment of Scripture belongs to the private Spirit and the Sence thereof belongs to the inward Spirit this is nothing else but to constitute the dictamen of the Interior Spirit that is the private judgment of every one to be the chief Rule of Faith For every one may say that he has the Spirit and by his inspiration judges this part to be Holy Scripture and not that this to be the right sence of Scripture and not that So a Lutheran according to his Spirit judges the Epistle of St. James to be straw and the Revelations of St. John to be of doubtful Authority But a Calvinist by his Spirit judges both to be the Word of God So Luther judges by his Spirit to abolish the false Opinion That there are Four Gospels In the Prologue of the New Testament for the Gospel of St. John is the only true beautiful and principal Gospel and to be preferred far before the other three Likewise the Epistles of Baul far excel Peter's The thee Gospels of St Matthew Mark and Luke he would willingly have renounced because they are clearly for Merits necessity of Good Works and Observation of the Commandments and commend Chastity and Poverty But since he durst not totally reject them he is willing to disparage their Authority and to insinuate that they were not written by the Spirit of God In like manner Calvin by his Spirit judges this to be right sence of these Words This is my Body That is This Bread is the Figure of my Body But Luther according to his Spirit judges otherwise and says these Words of Christ This is my Body are thus to be understood This Bread is truly my Body I omit many other sayings whereby it is manifest that according to them the private Spirit of every one makes a Rule of Faith or which is the same thing the Scripture is expounded according to every Ones private judgment Secondly That is not to be held a proper Rule of Faith which is equally accommodated or fitted to all contrary Opinions For all the Sects of this time although they are at Daggers-point about many principal Tenets adopt the Scriptures to be their Rule and fit it for their purpose For the Lutherans say they rely upon Scripture so do the Calvinists and likewise the Anabaptists nor is it any wonder because every one receives the Scripture not according to the common understanding of the Church or exposition of the Fathers as Catholicks do but according to the sentiment of every one's private Spirit So you may easily adapt the Scripture for all Heresies Whence it is plain that a Rule thus framed can be of no moment being referred to every one's private judgment Thirdly If there should be a Judge that should so give sentence in any
Christians about it out of hatred to Christian Religion or any other cause they render themselves inexcusable before God For the Affair of Religion and Salvation is of so great moment and concern that it is to be preferred before all other things and ought with the greatest care and diligence to be sought after where there is just occasion to doubt although you were to go into the remotest Countries for satisfaction The Second Question THe other Question is Whether it be sufficient to Salvation to believe in Christ and that he died for our Sins although we refuse to believe many other things Many especially the Vulgar think this to be sufficient if they believe those things concerning God and Christ which are contained in the Apostles Creed all other matters they count indifferent and that every one may believe of them as he is really convinced for they think that every one may believe the Creed according to his own sense and interpretation Therefore they judge that every one which confesseth Christ may be saved in his own Faith or Belief whether he be a Papist or Lutheran or Preâ—byterian or Anabaptist or of any other Sect For all these hold the same Head which is Christ Col. 1.19 and 2.8 all rely on the same Foundation which is Jesus Christ 1 Cor. 3.11 Therefore they cannot fail of their Salvation although they dissent in many other things Hence it is that some Princes which are of these New Religions labour very much to establish and amplifie their Dominions by making the Lutherans and Calvinists but one Church and endeavouring to perswade the People that there is no difference amongst them but only in some small Matters and Ceremonies But this Opinion brings with it many ill Consequences First Because it saves almost all ancient Hereticks This Opinion is confuted with Ten Reasons First Reason For many of them confessed Christ and believed the Apostles Creed according to their own interpretation The Arrians then may be saved in their Heresie who deny the Son of God to be of the same Substance with his Father The Macedonians who made the Holy Ghost inferiour to the Son The Nestorians who held two Persons in Christ The Eutychians who affirmed that the Flesh of Christ was converted into his Divinity The Apollinarists who held the Divine Word instead of a Rational Soul united to the Flesh of Christ The Monotholites who maintained that there was but only one Will and Operation in Christ The Pelagians who denied Original Sin and taught that Man by the force of Nature might be able to merit the Grace of God and Salvation The Donatists who averr'd that the Church of Christ was every where perish'd but only in their own Communion The Novatians who denied repentance to faln Sinners The Montanists who thought Montanus was the Holy Ghost All these according to this Opinion are saved in their several Faiths and Heresies because they believed in Christ and the Apostles Creed as now the Lutherans and Calvinists do But what can be counted more absurd and a greater Paradox in the Church of Christ For if Salvation may be had by such a Faith why were so many Councils by a Convocation of Bishops throughout the whole World celebrated at so great labour and charge against these Heresies Why were they so often Anathematized Why did the Holy Fathers strive so much to extirpate them Why were Catholicks so much afraid of society and familiarity with those Hereticks Why did many of them rather suffer banishment death and all kind of torments than subscribe to any of their Heresies Certainly all these things were done in valn foolishly and injuriously if Salvation might be obtained in these Sects which since no Wise Man can affirm we must needs confess that these Heresies are the Plagues of the Mind and no Salvation can possibly consist with them Second Reason Because it condemns all Antiquity of Errour which always judged that Hereticks could not be saved and therefore so fiercely opposed them and always studied so carefully to confute them Third Reason Because it condemns the Apostle who thus writes to Titus A Man that is an Heretick after the First and Second Admonition avoid knowing that he that is such a one is subverted and sinneth being condemned by his own judgment Why is he commanded to avoid him if his Errour was not prejudicial to Salvation Why does he say that he is subverted Again Their Speech spreads as a Canker or Gangreen 2 Tim. 3.17 As therefore a Canker is Mortal to the Body unless it be cut so is an Heretick to the Company of the Faithful and therefore they are forbid to hear their Sermons or read their Heretical Books which are infectious spreading like a Canker But it may be some will say that no Body is to be esteemed a Heretick unless he denies Christ or some Article of the Apostles Creed But this is altogether ignorantly and absurdly said for then he would not be an Heretick that should renounce the Old and New Testament and say that it is connterfeited or written by the Spirit of Man and liable to many Errours as are the writings of prophane Authors He would not be an Heretick that should deny Hell or Eternal Punishment or that should hold that all the Devils shall be saved since none of these things are in the Apostles Creed He would not be an Heretick that should condemn Marriage and alledge that Matrimony is Diabolical that should judge some Meats to be impure or unclean of their own Nature which the Apostle esteems Heretical Lastly he would not be an Heretick that should affirm that there were Two Persons in Christ whom St. John calls an Heretick and Antichrist 1 Epist c 4. nor would he be an Heretick that denies Baptism and all the Sacraments Lastly none of those fore-mentioned should be reckoned Hereticks which is repugnant to all Antiquity and all Doctors of the Church since the Apostles days Fourth Reason This Opinion renders all Heresies and Sectaries equal with the Orthodox Faith judging Salvation may as well be obtained by them as by it Then the true and Orthodox Religion will be no better than Arrianism Pelagianism Nestorianism Eutychianism and other false Religions whieh is in it self most absurd and nothing else but to introduce meer Atheism For to grant all Religions to be good and that it concerns nothing our Salvation what Religion we profess is to regard no Religion at all For if there be any Religion this can be but only one as there is but one Truth one Justice one Faith one Beatitude one God and Lord of all things one Mediator of God and Men the Man Christ Jesus 1 Tim. 2.5 Fifth Reason 'T is ridiculous to say that it is enough for a Man to believe the Creed Of the Faith of the Creed according to his own sence or meaning since there is but only one Truth which if he does not attain to then he believes falsely but what
by the most blessed Virgin Mary which in the places where they are wrought are manifest to all and may he seen by every one with their Eyes and felt with their Hands which also after a strict examination by sworn Witnesses and publick Testimonies are confirm'd But say our Adversaries the true Miracles were to confirm the Gospel yours overthrow it Calv. prefac in Instit by setting up Idolatry that is the Worship of Relicks and Images Invocation of Saints the Mass c. therefore they are from the Devil But this is plain Sophism and is called a begging of the Question for they take for granted as a truth that which is to be proved and whereof the Controversy is For they suppose as a certain and undoubted truth that the Catholick Religion is false and thence they conclude that her Miracles are false and delusions of the Devil like the Scribes and Pharisees who first supposed Christ's Doctrine to be false and against the Law of Moses and then conclude that his Miracles were false and that he cast out Devils by Belzebub the Prince of the Devils Matth. 4.12 So the Heathens calumniated the Miracles of Martyrs saying they did them by Art-Magick And so did the Arians Eunomians and Vigilantians vilifie the Miracles of Catholicks as Victor St. Ambrose and St. Hierome writeth But we on the contrary Vict. Vticen l 2. de persecut Ambr. ser de S. Gervas Protas Hier. contr Vigil by the truth of Miracles which are perspicuous and obvious to all seen with their Eyes and felt with their Hands conclude the verity of the Catholick Religion about which is the Controversie for we read no where that Miracles are wrought in confirmation of false Doctrine as the Saints have done many in confirmation of the truth of the Roman Catholick Faith Did ever any Heretick raise the Dead give sight to the Blind cure the Lame and sick of the Palsie and cast Devils out of Mens Bodies Neither Luther nor Calvin nor their followers did ever any such thing Luther indeed attempted once to cast a Devil out of one of his Disciples but with great peril of his own life as Fredericus Staphylas who was present and an Eye-witness writeth Calvin also tried to raise a man to life who by his perswasion counterfeited himself dead but with that success that of a live man he made a dead one for by the just Judgment of God he who had feigned himself dead was deprived of his life while Calvin was endeavouring to restore him to life In vit Cal. c. 13 This story Hierome Boscus relates at large with the circumstances thereof Wherefore since they are not successful by true or false Miracles they strive to take away the foundation of Miracles from the Catholick Church which is the chiefest and most convincing but with no reason or probability as I have shewn As therefore they who consider the Miracles of our Lord or of his Apostles and ponder them seriously setting aside all Envy Hatred Worldly Interest or other depraved affections cannot doubt but their Doctrine was from God who ratified and confirmed it with so many prodigious Signs and Miracles So in like manner they who laying aside all malice prejudice passion and temporal profit or advantage maturely weigh and reflect on the Miracles which are every Age wrought in the Roman Catholick Church by the Saints thereof living or dead cannot chuse but believe their Doctrine and Religion is of God and the Church to which they adhere to be the true Church of God The Fifth Consideration from the Conversion of Nations THat Religion is to be esteemed the true Religion of Christ and therefore to be embrac'd to which there has been a Conversion of Nations For our Lord hath in divers places of holy Scripture Psal 1.12.21 Osea 1. Matth. Mark Luke ult promised this Conversion of the Gentiles to the true Faith and Worship of God But the Religion to which the Gentiles in all Ages have been converted is the Roman Catholick Religion and therefore not to be doubted but that it is the true Religion of Christ That this Religion to which the Gentiles have been always and even lately converted is the Roman Catholick Religion it is manifest by the things which have been done in this and former Ages In this Age innumerable have been and daily are converted in the East Indies in Japan in the great Kingdom of China and many Islands of the Indian Sea Likewise in America where are many and spacious Kingdoms All these came over to the Catholick Religion and were joined to the Church of Rome and that by Religious Mon sent for this end and purpose by the Authority of his Holiness the Pope And to look back to the foregoing Ages In the Fourteenth Age one Vincentius Ferrerius a Dominican converted to the Catholick Faith Five and Twenty Thousand partly Jews and partly Sarazens as St. Antoninus a Writer of the same Age witnesseth 3 p. Hist tit 23. c. 8. s 4. In the Thirteenth Age many in Tartary were converted to the Catholick Religion by two Dominicans sent by the Pope at the instance of their Emperor which they call the Great Cham as Paulus Venetus writeth who was an Agent to that Emperor In the Twelfth Age were converted the People of Norway by Adrian the Fourth before he was Pope as Platin writes in his Life In the Eleventh Age the greatest part of Hungary was converted and Bishops sent them by the Pope at the request of their King St. Stephen soon after his Conversion as the Centuriators tell us Cent. 11. c. 2. In the Tenth Age many Kingdoms were converted by means of Henry the First Emperor and two Arch Prelates as the Centuriators note Cent. 10. c. 2. In the Ninth Age the Vandals Bulgarians Sclavonians Polonians Danes and Moravians were converted and united to the Roman Church So the Cent. 9. c. 2. In the Eighth age most part of Germany was converted by S. Boniface sent to that end by Pope Gregory the Second Cent. 8. c. 8. In the Seventh age the Franks were converted by S. Kilian who received his Commission from the Bishop of Rome Cent. 7. c. 2. In the Sixth age the English were converted to the Catholick Faith by Monks sent into England by the authority of S. Gregory the Great In Fine Who converted Brabant Flanders Holland Freesland Westphaly France and other bordering Nations Were they not Sons of the Roman Church namely S. Servatius S. Eligius S. Rumoldus S. Amand S. Vaust S. Livinus S. Remigius S. Willebrord S. Swithbert S. Wulfranus and others who were all devoted to the Church of Rome By which it appears that all Nations that have been converted to Christ from Paganism or Judaism for above a Thousand Years were converted to the Roman Catholick Faith and adhered to the Church of Rome as appears not only by what has been already said but is more clearly manifest by the Priests Altars Sacrifice of
the Mass Veneration of Holy Relicks and Images Pilgrimages Invocation of Saints Monasteries Monks Obedience to the See of Rome and other things proper to the Catholick Religion which hath ever flourished among these nations ever since their Conversion till of late they were abolished by these New Religions Who that considers these things can doubt but the Roman Catholick Religion is the true Religion of Christ In it we see this Divine Promise of the Conversion of Nations fulfilled Hereunto so many Peoples so many remote Nations so many potent Kingdoms have fled and forsaking their Idols impurity of Life multiplicity of Wives barbarity of Manners and former licentiousness humbly stoop to the yoke of Christ have imbraced the fear of God conformed to an honest Life and were inflamed with contempt of the World and love of Heaven How can it be that this Religion should be false and impious which makes so great a change in the Minds of barbarous People To conclude how can it be that the Divine Providence for so many Ages should permit all these Nations to be deceived when they willingly forsook their Idolatry imbraced the Truth and united themselves to the Church of Christ and be plunged into other pernicious Errors and a new Idolatry and that by those who in the Church were esteemed by every one the most Lawful Ministers thereof as being famous for Holiness of Life Wisdom and Miracles God forbid we should so judge of the Divine Goodness and Providence which has so much care for the Salvation of Men. But now on the other side there has never been any Conversion of Nations made by the Lutherans Calvinists and Fanaticks never any accession of Pagan Kingdoms to their Religion but only a Revolt of those who bearing the Name of Christians but weary of their former Religion and Discipline have followed their Novelties and Liberty of the Flesh which is a clear Argument of Heresie For Heresie is nothing else but a corruption of the Catholick Doctrine and revolt of Christians from the Primitive Religion retaining still the Christian Name and it is the study of Heretical Doctors not to convert Heathens but to pervert Christians Therefore Tertullian hits them home Lib de Praescrip What shall I say touching the Ministration of the Word since it is their business not to convert Infidels but to seduce Catholicks They take greater Glory to ruine those that stand than pains to lift up them that are down For this Work of theirs is not of their own building but a demolishing of the Truth They undermine our Church to raise their own so that they can easier destroy the House that stands than raise a new Building out of ruines The Sixth Consideration from the Name of Catholick and the thing signified by this Name THat Religion is to be judged the true Christian Religion which has always been accounted and called Catholick according to the Apostles Creed I believe in the Holy Catholick Church But the Roman Church is only called Catholick and the Professors thereof Catholicks Therefore the Roman Catholick Religion only is the true Religion of Christ That it alone has been always and still is called Catholick 't is evident First By the general use of the Name over all the World Hence it is that even Hereticks many times call it the Catholick Religion and the Professors thereof Catholicks nor did ever any Sect merit this Name For the Marcionists Montanists Vid. Pacia Epist denom Cath. St. August c. 4. contr Epist sund Manicheans Donatists Pelagians Vigilantians Waldenses Lutherans Calvinists Anabaptists c. were never called Catholicks nor their Doctrine the Catholick Religion only the Church of Rome and that part of Christianity which adheres to it is called the Catholick Church and the Religion Belief and Doctrine of this Church the Catholick Religion the Catholick Faith and Catholick Doctrine and her Followers Catholicks Secondly Because the word Catholick signifies the same as Vniversal The Catholick Religion is spread over all the World or General spreading over all the World But such is the Roman Religion because being spread over all the known inhabited parts of the World it extends it self to all Nations and Kingdoms For there is no Kingdom nor Nation known to us which has not still this Religion or formerly had it or doth not now begin to profess it yea at this very time there is well near amongst all Nations a publick profession of our Religion namely in Japan China the Indies Persia Tartary Turky Affrica Brazil Peru Mexico c. For in all these places there are Catholicks to be found Churches Altars Images of Christ and his Saints celebration of Mass administration of our Sacraments observation of our Feasts and Fasts and in Fine there is publickly held the Roman Catholick Religion Who can doubt that this is the true religion and the true way of Salvation which our Lord would have proposed and preached to all Kingdoms which he hath made to grow and increase at convenient times in all Kingdoms and which every where in a manner he now preserves causing Catholicks to be dispersed through the whole World that Infidels by them might come to the knowledge of the true Religion Moreover it is Catholick in point of Time as well as Place The Catholick Religion extends it self to all Ages for it has been derived thro' all Ages from Christ's and his Apostle's time For there is no Age since that time can be assign'd wherein this Religion was not held In all Ages Mass was celebrated for the living and dead Festival and Fasting days were kept Monastick Vows were frequented the Saints invocated and their Relicks honoured with other things proper to our Religion in use and practice as 't is manifest by all Ecclesiastick Writers On the contrary if we consider all kind of Sects No Sect is called the Catholick Religion none of them were ever called the Catholick Religion or the Professors of them Catholicks as aforesaid but they took the Name of their Religion from the first Broachers of it as Simonians from Simon Magus Valentinians from Valentine Pelagians from Pelagius Lutherans from Martin Luther Calvinists from Calvin c. and none of their Religions are spread over all the World Nor dilated over all the World At first when the Catholick Religion began to appear and shew it self it was not long before it was diffused over all the World and did increase and fructifie almost in every Kingdom notwithstanding the Persecutions thereof as S. Paul tells us Rom. 10. Colos 1. But the religion of Luther Calvin and Fanaticks now for the time that it hath been in the World which is about 150 years hath made no such progress but being confined only to some few Countries does daily lose ground either by crumbling into other Sects or else by returning into Catholick religion again As also not one of them is of any ancient standing but all of them of new invention but
Church ought to Preach but those that are sent by Lawful Authority according to the Apostle How shall they Preach unless they be sent Otherwise a great confusion would spring in the Church For every one then would take upon him the Office of Preaching and governing the Church and sow what Errors he pleased For if in a Temporal Republick or Humane Government no Man can intrude himself and assume the Magistracy to govern the People in Earthly Affairs pertaining only to this Life but ought to have Commission from the Prince how much less in the Church in the Spiritual Kingdom of Christ can any one arrogate to himself the Office of a Pastor to govern the People in things belonging to their Eternal Salvation but ought to have Authority from the Supreme Head of the Church For a confusion of Government in the Church is much more to be avoided than in a Republick since this tends to a destruction of Souls whereas the other is but the loss of our Fortunes or Bodies Again He that entreth not by the door into the Sheepfold but climbeth up some other way the same is a Thief and a Robber saith our Lord Joh. 10. But he that without any Lawful Mission and Authority assumes the Office of a Pastor in the Church does not enter in at the door but climbeth up some other way as the Fathers every where expound it and as 't is plain enough of it self For what is it else to enter by the door than to enter by a Lawful way by legitimate Authority For a door is the ordinary way appointed whereby to enter into the Sheepfold and signifies this Lawful Authority whereby Ministers ought to be admitted into the Sheepfold of Christ to govern and feed Christ's Flock Moreover our Lord says by St. John He that speaketh of himself seeketh his own Glory but he that seeketh his Glory that sent him the same is true and no injustice is in him Joh. 7.18 By which Words he signifies we must not believe those who come of themselves and are not lawfully sent because they seek their own glory and profit to which end all their Doctrine is directed Lastly The Apostle in his Epistle to the Hebrews judges this Mission to be so necessary that he requires it in Christ our Lord No Man taketh this Honour to himself but he that is called of God as Aaron So Christ also did not glorifie himself that he might be made a High Priest but he that said to him Thou art my Son this day have I begotten thee Hence it is that our Lord so often inculcated to the Jews his Mission namely that he did not come of himself but was sent by his Father and confirms the same many ways Hereby it is clear that Luther Calvin and the like new Doctors are not to be heard nor their Doctrine believed but avoided and detested because 't is apparent they came of themselves without any Lawful Authority It is evident that they have usurped to themselves this Function and Duty of Pastors and a Right to Reform the Church It is manifest they entred not by the door and by a legal way but climb'd up another way into the Sheepfold and therefore according to the Sentence of our Lord they are to be taken for Thieves and Robbers Perhaps they will say they were sent immediately from Christ Christ sent them not as of old God sent the Prophets in an extraordinary manner to Reform the People and as Christ sent his Apostles to convert the World and as St. Paul after our Lord's Ascention was not sent by Men nor received the Gospel from Men but immediately from our Lord Jesus Christ But First 't is not enough to say this and boldly to affirm it but they must prove it and evince it to be true lest the People and other ordinary Pastors lawfully renounce them as Impostors As the Prophets of old and the Apostles did not only say that God sent them but abundantly prov'd and demonstrated the same by many Miracles Secondly All Arch Hereticks and false Prophet in all Ages have said the like namely that they were sent of God and received their Authority from him Therefore all are to be imbraced or none For why should I believe for example sake that God sent Calvin rather than Luther Munster Arrius or any other Arch Heretick since he cannot shew greater Proofs or Reasons of his Mission than the others Thirdly If God sent Calvin then he did not send Luther and so the contrary because if two Prophecy contradictions and condemn one another in their Doctrine of resie they destroy the Religion of each other Wherefore if God sent both of them he should be against himself deny and overthrow himself destroying by one what he built up by the other Amongst the Prophets which God sent there was always an exact agreement of Doctrine Fourthly If God sent Luther or Calvin to reform the Church I ask at what time and in what place did God confer on them this Ministry What Words did he say to them either outwardly or inwardly How did he declare to them the points of Reformation what order and method did he prescribe them How or in what Form did he appear to them Whither exteriourly in a visible manner as he did to St. Paul or interiourly by an imaginary Vision in some ecstasie as to the Prophets and to S. John the Evangelist in his Revelations For all these things God is wont to do when he sends any One extraordinarily and the Prophets themselves presently when they began to Preach declared all this that the People might understand by whom they were sent or what charge was given them as it appears by the Prophet Isai Chap. 1. c. Ezek. 1. c. Dan. 2. and 9. c. In fine all the Prophets were used to Evidence this in the first place as you may see in their Prophecies In like manner it is known at what time and by what Words our Lord sent his Apostles and what he enjoyn'd them c. But these new Prophets were so inconsiderate that they never thought of this to be reputed immediately sent from God for there is no mention hereof made by them which is a most certain sign that they are compelled of necessity to tell a most grievous untruth by saying God sent them For who can doubt if they had the least colour of Divine Mission they would not have inserted it in their Writings and presently manifested the same to the whole World expressing the time place manner and precept of our Lord together with other circumstances Fifthly If God sent them he did not only send them as Reformers of Manners as the Prophets were sent but as Reformers of all Doctrine and Religion and therefore an exact narration and description of their Mission was chiefly necessary and a nomination of the points which God would have reformed and in his Name and Words propounded to the Church as the Prophets
of old were used to do when they proposed to the People the Divine Commandments in the Name of God But these New Prophets have not proceeded in this manner but by chance and as their matter required they fell from one Opinion to another as it happens in Disputes and Contentions when their Minds were more and more exasperated and as by experience they could learn how to accommodate themselves in their Affairs and incommode or undermine the Pope's Authority which condemned them For what ever they perceived would be most prejudicial to the See of Rome or advantageous to it they decreed points of Faith accordingly and varnished them over with the Word of God as I shall shew hereafter Sixthly In Humane Policy if any should pretend Authority to govern it is not sufficient to say that he was sent by the Prince of the Country who was far of and could not conveniently come himself but he must shew his Patent or Commission signed with the King's Seal which then is diligently examined least there should be any fraud in the case and if there should be the least sign of a shamm or cheat it is not to be admitted till a full and certain proof thereof be made The same we see in the Apostolical Legates who all shew their Patents authentick wherein their Mission and Commission is contained otherwise they are not credited nor have Authority What madness is it then to admit into the Church and Kingdom of Christ not only New Pastors but likewise Reformers of the whole Religion of the Church only upon their saying that Christ sent them and that they have the Spirit of God without shewing any Patent or Miracle to prove it Seventhly The account of time also is strongly against them for if the Church fell away about 600 years after Christ and became the Synagogue of Antichrist as they teach Why was the Mission of these Reformers delay'd to these times Why did God forsake his Church 900 years together and suffer it to continue in its ruines in Superstition and Idolatry as nothing belonging to him and after the accomplishment of so many Ages should send first to her these New Reformers or Chief Masters Is this the Love of Christ towards his Church which he hath cleansed with his Blood which he hath quickened with his Spirit and which he hath adopted or chosen for his Spouse He shew'd himself much kinder to his Handmaid the Synagogue by sending them many Prophets to reclaim them still prone to Idolatry and grand Impieties Therefore if these Men would have been thought Reformers they should have feigned the Church to have faln but a little before them and not for so many Ages to have lain putrified in its ruines Otherwise this long distance of time confutes their Mission and shews it to be very imprudently forged Eightly Hereunto may be added other most certain signs that Christ did not send them as their vicious Life Pride contempt of the Holy Fathers the Errors and Lies wherein they were taken besides their inconstancy of Doctrine which I shall declare in the following Reasons Ninthly and Lastly They teach that nothing is to be believed but what is in Scripture Let them therefore shew out of the Scriptures that they were sent by God to reform the Church In what place and by what Words of Scripture did our Lord give this Authority to Luther or Calvin Otherwise we cannot believe them being themselves Judges nor receive them as Reformers of the Church And here I cannot forbear to insert a ridiculous fancy of the Lutherans which yet made a great noise among them They endeavoured to establish the Mission of their Prophet by a certain Prophecy of St. Ambrose and St. Augustine contained forsooth in this verse Tibi Cherubin et Seraphin incessabili voce proclamant that is To thee Cherubins and Seraphins continually do cry For some years ago they erected an Effigies of Luther cut in Brass with this Inscription A divine and wonderful Prophecy of St. Ambrose and St. Augustine shewing the time and coming of Luther wherein he began to write against the Roman-Antichrist as it is contained in the Letters of this Versicle representing the date of the year which is a thing worthy the note and admiration of all Faithful Christians TIbI CherVbIn et SeraphIn InCessabILI VoCe proCLaMant The Numeral Letters of this Versicle are 1517. in which year of our Lord Luther began first to Preach But this was certainly a very poor shift For First By such Numeral Hitts nothing certain can be concluded by any Wise Man as hath appeared by many Examples in former ages from the success of things But Secondly Grant it a prophetical speech concerning Luther the exultation and gratulation of the Celestial Spirits for the Preaching of Luther need not to be signified thereby as the Lutherans would have it but rather the blindness of Luther and all that are of his Sect as in the 6th of Isaiah where the Seraphins in like manner cry Holy holy holy is the Lord God of Hosts the whole Earth is full of his Glory from which place these Versicles are put in the Hymn is designed the excecation or blindness of the Jews as by the sequel it is gathered For God is provoked at the view of his Holiness which abominates all Sin to execute revenge and just Judgment upon so great Wickedness and Impiety In like manner they shall cry for Vengeance at the end of the World Apoc. 4.8 To conclude if we write these Names according to the Hebrew manner by m and not by n that is Cherubim and Seraphim as they ought to be written so the Number will rise to 3157. which being ended the Cherubims and Seraphims will still cry Holy holy holy but this Clamour will not be for joy of the success of Luther's Gospel but an approbation of his just punishment whereby he and all his Associates shall be tormented to all Eternity The Fourth Reason from a want of Miracles Miracles necessary THese new Religions with the Authors of them are very much to be suspected because they were introduc'd without Miracles or Signs from God For these were chiefly necessary First That so they might shew themselves to be no Impostors but true Pastors sent by Almighty God and to convince the World they ought to be received For since it is manifest in Scripture that in the later days many false Prophets shall arise bragging to be sent from God therefore our Lord gave us a special warning of them not to give ear to them without infallible proofs of their Mission which cannot be but by Signs and Tokens from God as are Miracles Prediction of things to come Revelation of things hid c. for since these things are above the power of Creatures 't is plain demonstration they are of God And therefore they are like Patents signed with God's Great Seal in proof of their Mission from him Hence it is that as many as were ever
well against these and other Authors and Defenders of the New Religions of this Age but I meddle with them against my Will He that would know more let him read the Life of Beza written by Bolsecus the Flowers of Julius Bergerus and the Commentaries of Surius and others Who now that seriously considers these things can be induced to believe that God should make such Men the Reformers of his Church that were so infamous ambitious proud passionate envious of such scurrilous language and vicious lives in the judgment of the World Who ever observed such manners in the Apostles or Prophets The Apostles indeed were most of them mean and of low condition but none infamous for any Vice except Judas who was expelled and although they were illiterate and simple yet suddenly they became admirable for Wisdom sanctity of Life and splendour of Miracles They were wonderful for their humility meekness contempt of the World possessions and pleasures of this Life wonderful for Charity towards their Neighbour circumspection and modesty in their Words The like manners we behold in all those which God made his Instruments for the Conversion of Nations or to reform the lives of Christians for example in St. Augustine the Apostle of England in St. Boniface of Germany in St. Adelbert St. Otho St. Willebrord St. Eligius and others of other Nations in St. Benedict St. Bernard St. Romuald St. Dominick St. Francis c. by whose good Example and Holy Doctrine many were excited to a contempt of earthly things and love of heavenly If now for the Conversion of manners in some People God made use of such Men whose lives bred admiration in the World and yet were not sent immediately by God but received their Mission in an ordinary way from the Chief Bishop the Pope What kind of Men I pray ought they to have been who were immediately sent by God and that to reform the chief Principles of Religion yea to repair the whole Church and Kingdom of Christ fallen to ruine although all the sanctity and excellency all the Vertues and Spiritual Gifts which were in St. Jahn Baptist and all the Apostles compacted together in one had been infused into them yet all this had scarce been enough to gain them a sufficient Authority for so great an enterprize And shall we be so stupid and foolish as to believe that the Divine Wisdom in a matter so weighty and prodigious would make use of Men not only destitute of Piety but also infamous unchast ambitious revengeful and slanderous What was this else but to give a just occasion to all that had but the least spark of prudence not to admit them but to count them Impostors For if being infamous they cannot be admitted to any Dignity or Office Ecclesiastical or Secular nor be Witnesses to accuse or plead Cap. infamibus l. 6. l. qui accusar l. 1. de postulan how can they be allowed for the Reformers of Religion Repairers of the Church Judges of Bishops Popes and General Councils c. The Sixth Season from their Errors and inconstancy of Doctrine THe sixth Reason Because the Authors of these Religions have manifest Errors and are very unconstant in their Doctrine which is a clear sign they had not the infallible direction of the Holy Ghost and therefore were not immediately sent from God nor to be credited For as many as ever God sent to instruct the People were by him so guided and directed that in their Preaching and Writings they could not be deceived Hence it is that no Error in the least could ever be found in the Doctrine of the Prophets and the Apostles which our Lord also insinuates saying ' One jot or one title shall not pass from ' the Law till all be fulfilled Matth. 5.18 The same more at large teaches St. Augustine in his Epistle to St. Hierome where he saith If in any part of Holy Scripture there were found but one lye it would totally destroy the Authority of that Writer For he that is deceived in one thing may be likewise deceived in another and therefore we cannot firmly and surely depend on him The same Luther himself teaches in many places whose words are these If I should be false and so grosly foolish as to be once cateh'd in a lye presently all my Doctrine Honour and Credit would fall to the ground and be utterly ruin'd Every one would count me a most wicked and infamous Rascal and that justly And in another place he says He that once tells a lye for certain God never sent him and is to be suspected and doubted in all he says the which he inculcates in several other places of his Works Yea our Lord himself in the Holy Seriptures hath given us this sign and mark that if we can discern a Prophet to utter any thing false we may know for certain that God never sent him Upon this sure and firm foundation I frame this argument Whosoever errs but in one thing in his Doctrine that Person is not sent from God but Calvin and Luther in their Doctrine erred in many things therefore 't is certain that God never sent them The Major has been already suciffiently proved as our Adversaries themselves confess The Minor I shall prove And to omit those things which they falsly impose upon Catholicks and which they falsly affirm in our Doctrine to be new and unknown to the ancient Fathers and to pass by also their Historical and Chronological Errors I shall instance only two of great moment common to them both The First says That Man has no Free-will but all things happen by an inevitable or unavoidable necessity The other That God is as well the Author and Forcer of our Evil Works as of our Good Works That these are most gross and pernicious Errors it is manifest because they destroy all Government all Exhortations all Laws and Precepts and all Judgments and Tribunals For all these things are in vain if there is no Free will all punishment for Offences would likewise be unjust for that which is not ftee and voluntary and which God forces us to do deserves no punishment Lastly they take away Hell and all penalty of the Life to come Moreover they introduce a Liberty to commit all manner of Sins as above in the Second Consideration it is declared These two Tenets have occcasioned many to turn from Calvinism Flores Cal. pag. 69. to be Turks or Atheists For it is better to have no God at all than to esteem him the Author and Enforcer of all Sin Now their inconstancy of Doctrine even in the greatest and weightiest matters is incredible From the Creation of the World there has not been a Writer so forgetful of himself nor so contrary to himself and Subverter of his own Doctrine as Luther for he no less contradicts himself than he does the Holy Fathers and Councils and that almost in every Article of Faith as Coclaeus amongst other Authors shews at large
In opere Inscripto Lutherus Septiceps Of the Communion of the Eucharist Gasper Querhamer a Lay Saxon observed in Luther's Works In Tabula contrad Luther Thirty six Contradictions and printed them when Luther was living to his great shame and confusion and the diminution of his Authority And of Communion under both kinds Cochlaeus has noted seven contradictory Articles In fine Cochlaeus's whole Book called Lutherus Septiceps contains nothing else but Luther's Contradictions and contrary Opinions in almost all his controverted Articles in the express Words of Luther Now in every contradiction of necessity one part must be false As to Calvin Coccius relates Twenty four Contradictions of his in his very own Words It is enough for me to set down two of them Touching God's Omnipotency in one place he says nothing is impossible to the Word of God Luk. 1. And in another place he says That Dream of an Absolute Power in God which the School Doctors have introduced is an execrable Blasphemy Psa 23. Again I abhor this Doctrine in which the Papist Divines please themselves feigning in God a certain Absolute Power Of Christ's Godhead in one place he writes That Christ is true God of the same Essence with his Father De Predestin 1 Joh. 5.1 In another place he says The Name of God by way of excellency Contr. Gentil refutat 10. belongs to the Father only that he only and properly is the Creator of Heaven and Earth ay and that Son according to his Godhead is subject to the Father Again That it is a hard and improper expression of the Nicene Creed God of God Light of Light In his Second Epistle to the Polanders he affirms That Christ according to his Divine Nature is less than the Father Lo whither he tumbles by being a Novelist These things being positive and clear in their own Writings what Wise Man can be induced to believe that God sent them to reform the Church For how shall they raise the fallen Church when they so vilely destroy their own Doctrine Who have so little Learning or Prudence and circumspection as not to avoid contradictions in matters of the greatest moment Certainly whosoever contradicts himself and presently pulls down what he hath newly erected 't is clearer than the Noon-day that he speaks not by the Spirit of God For if I build again the things which I destroyed says St. Paul I make my self a Prevaricator Gal. 2.18 The Spirit of God cannot be contrary to himself cannot deny himself Take notice likewise That although in many things they contradict themselves and overthrow their own Principles yet they have Face and Impudence to say that they are certain their Doctrine is true and the very Doctrine of Christ For thus Luther writes I am certain I received my Doctrine from Heaven Cont. Reg. Aug. Again I am certain that my Doctrine is not mine but Christ's And in another place he says that he is so absolutely sure Cont. Stat. Eccles that he will have no Body to be Judge of his Doctrine no not the Angels and that none can be saved who believes not his Doctrine In like manner Calvin oftentimes says That he is a Prophet that he can deceive none unless God deceive him as I have shewed in the Fifth Reason Hereby 't is a clear demonstration that not only they speak not by the Spirit of God having such open and manifest Errours and Contradictions but also are to be look'd upon as Impostors who deceive the People For he that says he is certain that his Doctrine in which are many Errours and Contradictions is of God may well be supposed not to deal fairly and sincerely but to speak against his own Conscience and so to impose upon the People 'T is manifest that such a one hath no Internal Illumination from God to make him certain of the Truth of his Doctrine by the Testimony of God For God cannot testifie or reveal Contradictions With what Face therefore can they so impudently affirm that they are sure their Doctrine is of God or Christ's Doctrine Therefore they deal not honestly and sincerely but endeavour to blind the World But some will confess that they erred now and then at the beginning when they had not yet fully received the Spirit of God but afterwards they did not err nor change their Opinions But this has no colour of Truth at all For all those who ever have been immediately sent by God to teach the People have presently at the beginning of their Mission had the infallible assistance and direction of God so that they could never in the least err in their Doctrine As 't is manifest by the Prophets and Apostles Nay there was greatest need of this direction in the begiuning because then chiefly all things were to be discussed the Teachers and their Doctrine to be examin'd that so they might gain Authority and be believed For if they had been catch'd in any Errour or Contradiction at first all their Authority would have fallen to the ground and perished In the like case if Calvin and Luther were sent by God to reform the Church there was great need that presently at the beginning their Doctrine should be solid and sound free from all Contradiction and Errour least they might justly be rejected as Impostors Then again I ask when at length did they obtain this plenitude or fulness of the Spirit so as never to err any more How could that appear to the World that Men may know they are to be credited at last though they were not at first For unless this can be shew'd we may rightly presume that they may erre in their future who manifestly have erred in their former Writings To conclude that they were various in their Life that they changed and mended their Principles and in divers little Books which they published and sometimes in one and the same Book they writ several contradictions it is apparent by those few things afore-mentioned and by many more which Cochlaeus Coccius and others have recorded in their own words For the longer they stood out in opposition to the Catholick Church more invective and bitter they became against it and what more mildly they alledged at first afterward they made worse or changed to the contrary The Seventh Reason from tht malicious Deceits and Frauds they make use of THat Religion is to be suspected whose Authors and Defenders use malicious Deceits Frauds and Lies to propagate it For the true Religion wants no such helps but only the false which being destitute of true and solid Reasons must necessarily place its hope and confidence in a Lye But the Authors and Propagators of the Lutheran and Calvinistical Religion used many Frauds and Lies to encrease their Sect therefore it is worthily to be suspected That they used most malicious Frauds and Deceits False Tenets imposed upon Catholicks is manifest because they imposed upon Catholicks many things falsely that so they
your own Testimony alone which is to bear Witness of your self But he that gives Testimony of himself his testimony is not true Joh. 8.13 That is is not to be esteemed true unless by some other way he can prove it For Example These Calvinists cannot prove by other ways that they have this private Spirit but would have us believe them upon their bare word and naked assertion whereby they affirm to know it secretly Therefore there is no reason why they should be credited but rather there is great reason why all should be disbelieved for the Spirit of God cannot be contrary to it self but they are contrary to themselves and others also Therefore they are not guided by the Spirit of God And hereunto and this also pertaining to their fraud and deceitful Machinations and Contrivances they revolted from the Antient Faith which had flourished so many Ages and they embraced these New Religions Their Princes according to the custom of the Church received from the time of Constantine the Great would compel them to return to the Antient Religion which sometimes they professed and forsake their Novelties For which cause they rail against Catholick Princes and accuse them of Tyranny call them Enemies of the Gospel and over all the World raise envy against them as those that would do violence to their Consciences against their Eternal Salvation And lastly under colour of this Liberty they raise Sedition and wage War against them But when themselves God permitting it for our sins get possession of our Goods or Estates they grant no Liberty to Catholicks but raise bitter persecutions against them and force them with divers Torments and Confiscation of their Goods to desert their Ancient Religion and embrace the New which they never learned which never had any Name but of their Sect which they owe nothing unto which they never saw confirmed by any rational Arguments but on the contrary condemned by the Church in all the Christian World with the greatest and most-weighty Reasons Is this to deal sincerely candidly and equitably Is not this the Society of Lyons whose Right consists in their Power and Strength who make and unmake Laws for their Interest And what Tyranny of Conscience can be compared to this In the Church none are ever compelled to the Catholick Faith but those who formerly professed it nor they neither but after a lawful and full Proof and Conviction to which the Deserters cannot Answer But these New Reformers compel those that never professed their Novelties and before they have convinced them of Errour In which thing they act against their own Doctrine For they teach that Man has no Free-will but all things are done by the Divine impulse and decree which none can resist and that God infuseth Faith into his Elect only By what Law then do they inforce Catholicks to believe them since it is not in their power Again since the whole cause of believing according to their Decrees is reduced to the Testimony of the private Spirit they do very unjustly in forcing Catholicks to believe them not only against the Testimony of the private Spirit but also against the Testimony of the publick Spirit of the Universal Church For it is certain out of the Scriptures that the Church is governed by the Spirit of God and therefore cannot err but yet this is in no manner certain of private Men. The Eighth Reason from their overthrow of Good Works THat Religion which takes away all Practice of Good Works is not to be imputed to Christ who every where commends Good works and the Observation of God's Commandments But the Religion of Luther and Calvin takes away all desire of Good works therefore neither of them is to be esteemed the Religion of Christ That these two Religions take away all desire of Good works is manifest First Because both teach That Man with all his Good Works is never the juster before God never the more deserves Eternal Reward and shall receive neither more or less Glory in Heaven for doing but a few or many or no Good Works at all That God regards Man only for his Faith That all Justice is contained in Faith alone For thus says Luther I would not give one Half-penny for all the Merits of St. Peter to help me De 10. Precept c. 1. because he cannot help himself but whatever he hath he had it from God through Faith in Christ Here he plainly teaches that St. Peter is never the juster for his own Good works or hath received a greater Happiness in Heaven for the same but was Crowned for his Faith only And again in another place De captio Bacyl cap. de Baptis Do you see how rich a Man is that is a Christian and Baptized who cannot be damned for what sinns soever he commits though he would unless he will not believe for no sins are damnable but only incredulity all other sins if he returns and fixes his Faith upon the Divine Promise are in a moment absorpt through the same belief Again in another place Good Works cannot be taught De Votis Monast without prejudice to Faith since Faith and Good Works in the case of Justificarion are extreamly contradictory in such sort that the Doctrine of Good Works is necessarily the doctrine of Devils and apostacy from the Faith Calvin is of the same Opinion as 't is manifest in his Institutions where he saith The Justice of Good Works can by no means be joyned with the Justice of Faith not only Works done by the force of Nature but all other whatsoever Title they are adorned with are excluded by the Justice of Faith L. 3 c. 11. s 13. l. 3. c. 15. s 2. sequen cap. 19. s 2.4.7 The same he teaches in many other places If there is not Merit in Good Works if they do not render us more gracious and acceptable to God and that for them we shall receive no reward in Heaven why should we trouble our selves about them Why should we spend our Fortunes in works of Mercy and relief of the Poor What should we Fast for and afflict our Bodies Why should we be instant in Prayer 'T is great folly to busie our selves in those things and be sollicitous for that which will redound nothing to our profit or advantage Who sees not by this Doctrine that the study of all Good Works is extinguished Secondly Because both their Religions teach ' That all our Good Works are so far from meriting any thing of God that they are sins and mortal sins too although by reason of Faith they are not imputed to Believers Luther teaches this in many places A just Man says he sins in every Good Work Again A Good Work well done In Presol cont Eckium in assert art 31. is a Venial Sin by the Mercy of God but a Mortal one according to the Judgment of God Again in another place In assert art 32. Our best Works whereby