disciple of his but he was in danger to haue byn strangled himself by that diuel Cochlaeus in actis Lutheri en 1523. as witnesseth Fredericus Staphilus who was present at the act And at another time he would haue raysed to life one that was drowned in the riuer of Alba but in vayne In like manner Caluin attempted to raise one to life who by his perswasioÌ„ feigned himselfe dead but with that successe that of aliue man he became dead indeed for that by the iust iudgment of God when as Caluin came to raise him he was found without life The whole story wherof with all particulers is at large recounted by M. Hierome Bolsecke in vita Caluini cap. 23. Wherfore seing neither true nor feigned miracles do succeed with them they endeauour to take quite away from the Catholike Church this most strong rocke and firmament of miracles which altogeather conuinceth the vnderstanding of man but with no shew of probability at all as we haue shewed As those therfore who pondering and weighing well the miracles of our Sauiour and his Apostles with a quiet and humble mynd setting aside all hatred other euill affections could not doubt but that their doctrine proceeded from God euen so now they that without hatred passioÌ„ of mynd consider well of the miracles that haue byn wrought in the Catholike Church by holy men in all ages both aliue and dead cannot doubt but that their Doctrine and Religion proceedeth from God and that the Church wherunto they adhere is the true Church of God V. CONSIDERATION From the Conuersion of Nations by the imbracers of Catholicke Religion THAT Religion is esteemed to be the true and consequently to be imbraced wherunto alwayes Nations haue byn conuerted For that our Lord hath often promised in Scripture this conuersion of Nations Psal 1. 21. Ose 1. matth marc Luc. vltimo to the true faith and worship of God which promise must be fulfilled But the Religion wherunto Nations in all ages haue byn and now in this our age also are conuerted is the Catholike and Roman Religion Ergo there can be no doubt but that this is the true Religion of Christ Now then that Religion wherunto these nations haue alwayes being and are conuerted is the Catholike and Roman Religion is most manifest by that which hath byn done aswell in this our age as in former before For that in this our age there haue byn infinite and dayly still are conuerted in the East Indies in Iapone and in the vast Kingdome of China besides in many Ilands of the Indian seas All these passe from their Gentility to the Catholike Religion are vnited to the Roman Church and this by Religious mens indeauours sent thither by authority from the Pope In the last or fourtenth Age one only S. Vincent surnamed Ferrerius of the order of S. Dominicke conuerted to the Catholike faith fiue and twenty thousand partly Iewes and partly Saracens as testifieth S. Antoninus a famous Writer of that age 3. p. Histor tit 23. cap. 8. § 4. In the 13. Age were conuerted very many to the Catholik faith in-the Kingdome of Tartary by two Friars of S. Dominickes order being sent thither from the Pope the Emperour of Tartary himselfe whome they cal the Great Cam desiring the same as wryteth Paulus Venetus whose help and endeauour the said Emperour vsed in effecting of this busines In the 12. Age the people of Nor why were conuerted vnto the RomaÌ„ Faith by * This Adrian was an Englishman and called Nicolas Break-speare before he was asluÌ„pted to the Apostolik Sea Adrian the fourth before he was Pope as writeth Platina in the life of Pope Alexander the fourth In the 11. Age were the Hungarians for the most part conuerted and Bishops ordayned and appointed there by the Pope of Rome at the request of their King StepheÌ„ after wards a Saint that was newly conuerted to the said Roman faith as wryte the Centuriators of Magdeburge Cent. 11. cap. 2. In the 10. Age were many prouinces conuerted to the Roman faith by the endeauours of Henry the first Emperour Adalbert and Methodius Archbishops of Bohemia and Morauia as testify the Centuriators aboue mentioned cent 10. cap. 2. In the 9. Age were the VVandalls Bulgarians Sclauonians Polonians with those of Denmarke and Morauia conuerted to the faith and vnited to the Roman Church Centur. 9. cap. 2. In the 8. Age was conuerted a great part of Germany to the Roman faith by S. Boniface sent thither for that purpose from Pope Gregory the second Cent. 8. cap. 2. In the 7. Age were conuerted those of Franconia or Franke-County by S. Kilian sent thither from the Pope of Rome also Cent. 7. cap. 2. In the 6. Age were the Englishmen conuerted to the Roman faith by Monkes sent thither for that purpose from S. Gregory the Great Cent. 6. cap. 2. Finally those of Brabant Flaunders Holland Frizeland VVestphalia France and other adioyning Nations by whome were they conuerted Were they not conuerted by disciples of the Roman Church to wit S. Seruatius S. Eloy S. Rumwold S. Amandus S. Vedastus S. Leuin S. Remigius S. VVillebrord S. Swibert S. VVulfrane and others who all were most addicted to the Roman Church By which it is manifest that all Nations which haue byn conuerted from Paganisme or Iudaisme to Christ for these thousand yeares last past were conuerted to the Catholike Roman faith and vnited and incorporated to the Roman Church This is also confirmed besides other tokens to haue byn the Roman faith and Religion by Priests by altars by worship of holy Reliques Images by pilgrimages by InuocatioÌ„ of Saintes by Monasteryes by Monkes by Obedience to the Pope and by very many other things proper to Catholike Religian which were in vse among all Nations after their Couuersion vntill of â—ake they were take away and abolished in some places by these new vpstart Religions What man is there that maturely considering these things can any way doubt but that Catholike Religion is the true For that in her he seeth fullfilled Gods diuine promise of the coÌ„uersion of Nations To her do fly so many people so many remote Nations so many most porent Kingdomes forsaking their Idolatry abandoning the impurity of life reiecting the multitude of wiues forgetting their barbarous sauage manners banishing all former liberty of life and as it were to become tame and tractable vnder the yoke of Christ sweetly to tast of the feare of God to comforme themselues to all modesty of life and last of al to be inflamed with the contempt of temporall things and loue of celestiall How is it possible that that Religion should be false and impious which doth worke such wonderfull mutation in the harts of barbarous people To conclude how can it possible be tâ—â—t the Diuine Frouidence should permital these Nations so many yeares to be deceyued when as they haue forsaken their Idolatry so hartily imbraced verity and
and human traditions and so they appeale to the word of God expouÌ„ded by themselues in their owne sense But how improbable is it thinke yow that all these Ancients writing with so great consent of one the selfe same thing and in diuers places should erre And the consent of many about one thing especially when as there hath byn no consult or comunication had therof before is a very great signe of truth drawing vnto her and as it were binding togeather in one the myndes and iudgments of many enlightened from heauen For as it is the property of Verity because she is only one to gather togeather in one consent so is it the property of Falsity because she is manifold to dissipate and separate herselfe into diuers opinions and errors Wherby it cometh to passe that Hereticks writing of one matter in diuers places do neuer lightly agree but are deuided into very many opinions among themselues when as once they haue departed from the truth Moreouer there is not one opinion of Catholike Religion which can be shewed to haue byn brought in a new into the Church by any man which is a manifest signe that it alwayes remayned in the Church and came from the Apostles For if any new opinion should haue byn so brought in after the Apostles tyme against the Apostolicall doctrine it would easily be discouered in what tyme and age the same began In what place who was the Author and who they were that opposed thâ—mselues against such a nouelty seeing that no new opinion can be brought in without great stir and contradiction For if it be so that we can shew of euery least heresy in what time and place the same began who was the Author bringer in thereof who opposed themselues against it what tumults were raised therabout by what Pope and Councell the same was condemned If all this I say can be shewed of euery heresy how much more easy were it to shew the same of the principall and chiefe heads of our Religion if any innouation had beene made therein It is therefore manifest and cleere that this our Catholike Religion doth not only agree in succession of Ministers but is continued also conioyned in consanguinity as old Tertullian speaketh with the ancient and Apostolicke Tertul. l. de Praescript as now we haue sayd That the opinions of the new reformed Religions do not agree with the ancient our Aduersaryes themselues confesse when as concerning the former beads mentioned they reprehend taxe the Ancient Doctours of superstition affirming that thy cannot be excused from error as afterwards more largely we shall demonstrate Againe concerning the Controuersyes which now and then do rise vp in the Catholike Church the continual vse and practise of the same Church doth witnes that they are soone determined and ended Controuersies quickly decided in the Catholieke Church For that this Catholike Church hath an infallible Iudge of Controuersies to wit the Pope with a generall Councell by whome all controuersyes hitherto haue quickly beene decided all heresyes that haue risen in diuers ages beene condemned and put to flight by whom Catholike people haue byn preserued in one faith one Religion and doctrine throughout the world By this meanes was condemned the heresy of Arius by the Councell of Nice vnder Pope Siluester that of Macedonius by the first Councell of Constantinople vnder Pope Damasus of Nestorius by the Ephesine vnder Pope Celestine of Eutiches by Calcedon vnder Leo the first that of the Image-breakers by the second of Nice vnder Adrian the first and to omit others that of Berengarius concerning the Eucharist by the Synods of Rome and Versells in France vnder Leo the 9. by that of Towers vnder Victor the second and by two other againe of Rome vnder Pope Nicolas the 2. and Gregory the 7. And furthermore in all reason it is required that the cause weight of Religion being common to the whole Church should not be iudged of any priuate man with hath no eminency or dignity in the Church but of the vniuersall Pastour thereof togeather with other particuler assistants and Iudges to whome the gouernement of the Church is committed who do also represent the vniuersall Church it selfe as certaine heads vnited togeather And so likewise the controuersyes that arise in a Commonwealth about Lawes and priuiledges are to be decided of no other theÌ„ the King his Counsel and chiefe Nobility of the Kingdome who represent the whole Kingdome For looke to whome it belongeth to gouerne any Community or Common-wealth either in temporall or spirituall affaires to him it belongeth also to end contentions and determine all Controuersies concerning any Matter belonging to his gouernement taking away and putting to silence all contradiction arising therabout for the tyme to come And truly vnles the Church had such power and authority it would be a very imperfect and maimed Church and more miserable then any temporall Kingdome or politicke CoÌ„monwealth For that there should neuer be any end of contention concerning the principal heads of our fayth no decision of debates and contradictions whereby it would necessarily come to passe that the sayd Church should soone be turned and deuided into a thousand seuerall sects as we see it dayly fall out in the Heretikes conuenticles Herehence it followeth that all the chiefe heads and articles of our faith are certaine and determined â—either is there any iarring or variance therabout but rather aspeciall concord and vnion amongst all Nothing certaine out of Catholike Religion Wherby is deduced an another euident consequence that so soone as euer one falleth from Catholike Religion he hath no certainty wherevpon to rest or whither to turne himselfe or to whome he may safely commit the care of his saluation For let me aske this question In this so great variety of Religions which wouldest thou imbrace The Lutheran And why not the Caluinian or the Anabaptisticall why dost thou prefer the LutheraÌ„ before the rest do not the Caluinistes and Anabaptistes alleage Scripture for their part as fast as the Lutheran doth for his Againe if thou wilt needs be a Lutheran whether I pray thee wouldst thou be a soft or riged Lutheran to wit whether wouldest thou imbrace that pure religion which Luther the Dutch Prophet deliuered or rather that which Philip Melanchthon did polish and trim anew But this also is variable for that the Confession of Augusta hath oftentimes byn changed If thou wouldest be a Caluinist why not â—ather a Lutheran seing that Luther was the first Father that begat this light of the new Ghospell to the world Againe if thou wouldest needs be a Caluinist whether then Puritan or Protestant For so much as these two being the brood of Caluinisme do not a little differ among themselues as they that liue in England do well know I omit very many differences wherin to euery one of these sects are deuided and mangled as also the Anabaptistes No solide reason
neyther can the Lutherans or Caluinistes deny the same but only say that these things were moles or blemishes amoÌ„gst the aÌ„cient Fathers Goodly moles surely superstition Idolatry Impiety But if the doctors of former ages did not professe this religioÌ„ but for the most part reproue and disallow it then is it euident that the same is not ancient but new For no religion was euer accompted in the Church for true but that which the ancient Fathers doctors of the Church did hold and professe Wherof it euidently followeth that Lutheran religion is not Christs religion For that Christs religion is not new but ancient but Lutheran religion is new as we haue shewed and not ancient Christs religion hath alwayes florished in the world euer synce the Apostles tyme but Luthers religion hath not so done but began within these 100. yeares and before that tyme we haue shewed that it was not Againe if Luthers religion be truely Christs religion then is the visible company of men that imbrace the same the true Church of Christ Therfore Christs Church was not before Luther because the Lutheran Religion which doth make the true Church was not before Luther as we haue demonstrated For if yow say that Luthers religion was in the Apostles tymes and in some of the former ages then must yow proue that there were some men in those tymes who imbraced and professed his opinions Surely we easily proue the contrary for that it is euident that Masse for the quicke and dead Order of Ministers in the Church monasticall vowes and the like which are repugnant to the Lutheran religion were in vse in the Church in the Apostles tymes and the next succeeding Ages But let vs grant that Luthers religion was in the Apostles tymes and somwhat after yet at leastwise in the third and fourth age it began to fayle fall quite away Which thing the Lutheran Doctors themselues do also confesse as may be seene by that great Centurian worke setforth by them in the 2.3.4.5.6.7.8.9.10 Century or age and 4. Chapter of euery Century Therfore by this accompt the Church of Christ at least for 1300. years hath fallen away perished for that so long tyme at the least it is euident that Lutheran religion was not but the quite contrary to haue byn extant and florished As also by this accompt the true religion was extinguished for so many ages the Ghospell obscured Christes Church ouerthrowne vntil the Dutch Prophet Luther rose vp and dispersed that lamentable darknes through the light of the Ghospell to the world and reedified the ruines of the Church This do the Lutherans often insinuate in diuers townes of Germany when as they wryte vpon the forefronts of their houses in great Capitall letters these or the like words Such a yeare c. appeared the true light of Christs Ghospell to this Citty Superstition put downe c. But if the Church of Christ perished for so many ages how then is it true that she is built vpon a rocke and not rather vpon sand How then is it said that the (a) Math. 16. Gates of hell shall not preuaile againe her How is she the house of God the (b) 1. Tim. 3. Firmament and Pillar of truth How then is the (c) Daniel 2. Kingdome of Christ which is the Church stable firme euerlasting and neuer to be ruined Againe if yow say that Luthers Church religion was in all Ages from the Apostles tymes but yet in secret and hidden besides that such a fiction wanteth an Author to affirme it the same is voyd of all probability as we haue now shewed But be it so The Church of Christ caÌ„not be hidden let vs grant that it was hidden all that while but then was it not the Church of Christ for that she is a (d) Matth. 5. Citty placed vpon a mountayne which cannot be hidden She is the (e) Isa 2. mountayne of the house of God prepared in the top of mountaynes and placed aboue the hilles cleerly seene of all men to whome all Nations in the world haue recourse She is the Kingdome of Christ that reacheth from (f) Psal 71. sea to sea and from the riuer to the bounds of the earth She is that great (g) Dan. 2. mountayne that filleth the whole earth For that the Church of Christ must be conspicuous manifest to the world that by her excelleny and comlines by her manner and outward shew she as it were may intice Gentiles vnto her so as they that will become Christians may know whither to go to whome to haue recourse and from whome to receiue instruction Likewise her Doctrine and faith must needs be also manifest or els the same would be vnprofitable to the world nor could she conuert Gentiles So as in the greatest persecutions that euer were she neuer lay so hidden but that she might be knowne to all as out of the Ecclesiasticall historyes is euident wherby it came to passe that she had so many martyrs Againe if she had layn hidden for so many ages she had byn altogeather vnworthy of the Name of a Church For how may she be called the Church of Christ that dareth not publickely to professe the true Doctrine of Christ or that she should be so faint-harted fearfull of death as to hide herselfe in a darke cormer so many ages togeather and dare to come abroad into the light least she should be seene And last of all how can she be called the Church of Christ that for so many ages hath not only hidden herselfe and suppressed the true profession of faith but hath professed also a false faith to wit Papistry adored Idols and defiled herselfe with a thousand superstitions and sacriledges For that before Luther all Christians did carry themselues outwardly in all points as Catholikes or els straight would they haue byn apprehended and accused by the Inquisitors and Bishops and punished as heretâ—kes And therfore should the Church of Christ haue byn more miserable then the ruines of the Synagoge or the lewish Sect which alwayes in some place or other had their Synagoges and free profession of their Religion nor was euer constrayned at least generally to the worship of Idols She should I say haue byn more miserable then all hereticall sects and Conuenticles whatsoeuer For that there was neuer any Sect of any name which had not her temples her religious houses her Couuents her Bishops the forme and profession of her faith that so she might be knowne of all Wherby it is manifest that nothing can be more absurdly said then that the Church of Christ hath layen hid for so many ages and therfore I do conclude with this Dilemma That the Lutheran or Caluinian religion was eyther before their Authors to wit Luther and Caluin or it was not If it were not then is it altogeather new and therfore cannot be the religion of Christ which is ancieÌ„t If it were before the
is bound to what is impossible No Tyrant euer bound his subiects to impossibilityes and should God do it from whome so barbarous cruelty is most far wherfore for this very thing that the ten commaundements began to be impossible to be kept they ceased also to bind and therfore they appertaine nothing vnto vs. Further because Caluin teacheth that al our works be fowle staynes filth and synne before God but none caÌ„ be bound to commit sin therfore we are not bound euen to labour or oÌ„ce put our hand towards the fulfilling of the decalogue or of any part of it The same I might confirme by other reasons but these may serue the turne by which it is also manifest out of Caluins doctrine that the dealogue appertayneth nothing vnto vs. Secondly these two Religions make no difference of good and bad works before God but only before men For as the works that are said to be euil haue their manifest malice euen so to the good workes of the iust they attribute a secret malice in regard of the internal concupiscence by reason of which malice they will haue them to be mortal syns before God And if it be so wherfore should I rather attend to good works with the afflâ—cting punishing of nature with the wasting of goods then to bad that go accompanyed with great pleasures ofteÌ„tymes with profit and commodity also For sith both be bad before God wherfore should I not prefer those in which there is a temporall both pleasure and gaâ—ne before them which are not done without molestation trouble and losse Thirdly for that both Religions teach that a man is by speciall fayth alone iust before God without any good work of his part and that to him who hath this fayth no syn is imputed So teacheth Luther in very many places as hath been declared before Of which Doctrine he inferreth l. de libert Christ de capt babyâ— tib â— Instit c. 8. § 68. l. 3. c. 4. § 28. That incredulity alone is syn and that the incredulous and vnbeeleuing alone are to be damned and that he who retayneth his fayth cannot be damned at all The same teacheth Caluin when he sayth All syns be to vnbeleeuing mortall to the beleeuing all be veniall He calleth them venial because God imputeth them not vnto them but in what they are done pardoneth and forgiueth them And to is doctrine plainely followeth of this principle wherby they conclude that speciall fayth alone is the cause of iustification that is that a man is iust before God by this alone that he firmely beleeueth that Christ hath fully satisfied for his syns for that by this faith Christs satisfaction is applied vnto him and is made as it were his own so as by it be is reputed iust before God though he find no change of will at all within And therfore while this fayth continueth no syn can hurt him because he abideth in Christs iustice he firmely retâ—yneth it by fayth And if we ground our selues vpon this doctrine we haue no cause to feare the committing of any wickednes whatsoeuer For no punishment nor vengeance is for it to be feared at Gods hands sith God imputeth it not for a fault by occasion of Christs satisfaction communicated vnto vs by fayth And can Atheisme giue greater liberty to all manner of wickednes to all impurity of life Some Caluinist Ministers in England confesse it plainely inough who of that opinion of Caluin touching the iustification of fayth Refert ex Foxo Guil. Reginaldus l. 4. pag. 1020. among others do deduce and man tayne these conclusions 1. All those do erre who thinke that they are to be saued when they shall haue done many good works 2. It is nothing necessary for vs to lavour for the purchasing of life euerlasting by our good works sith we haue it euen now 3. This is one of the principall errors that beareth sway in the Christian world to thinke that good works profit any thing to Saluation 4. Our syns withdraw nothing from Gods glory for as much as all the burt of syn consisteth in the scandall of our neighbour 5. Christ hâ—th with his bloud redeemed and deliuered vs from all sâ—ns and lawes in so much as from this tyme forward no law bindeth vs in conscience Heere we are in expresse words freed from the decalogne and from all precepts of Sacraments 6. You owe nothing vnto God but fayth that you confesse Iesus Christ and beleeue that he is risenfroÌ„ death for so you shall be saued In all other things God leaueth you in your liberty to follow your own will For you may do all things without scruple of conscience for you cannot perish nor be damned whatsoeuer you shal outwardly do or leaue vndoÌ„e All this they deduce and that most rightly out of that foundation of Iustification by special fayth first laid by Luther and Caluin in whose writings also all these former grounds almost are expressely had Who now could wish or imagine greater liberty to all wickednes Adde hereunto what hath been said before in the second Consideration where we laid down three other manners by which this liberty is graunted I omit to speake of that window that Caluin hath opened when he taught l. 2. Inflit. c. 25. §. â—2 That the paine of the damned is nothing els then to feele God an aduersary and to be put in feare by him though that paine be represented vs by things corporall as by darknes weeping gnasshing of teeth the inextinguible fire c. By which words he plainely insinuateth that hell is nothing els but vaine terrors For if God inflicteth not any paine but only affrigteth the damned certainely vaine is that terrour and to be laughed at vaine be the paines of hell and nothing to be weighed or regarded at all The X. Reason That they renew old Heresies EVERY Religion is to be auoyded that contayneth heresyes formerly condemned by the Catholique Church which haue euer been held and reputed for heresyes But these new Religions contayne such heresyes yea they seeme to be nothing but a masse and heape of diuers heresyes in scueral ages taught by diuers arch heretiks in former tymes by the Catholike Church condemned therefore they are to be shuÌ„ned We are to proue our minor and therfore let vs consider the principall points of doctrine that these religions maintaine 1. Both as well Luther as Caluin teach that there is no liberty of will And Luther in his 36. article affirmeth that it is the principall soundation of his religion But this was long agoe the heresy of Simon (a) Caluin l. 1. Recognit Magus and Valentinus as testifieth S. Augustine haer 11. and of the (b) Aug. haer â—6 Hier. in prlog contra Pelag. Manichies and of (c) in â—ont Constant sess 8. VVicliffe c. 2. Both do teach that God is the instigatour or mouer to all wickednes and that all euylls be done
away that maketh to the substance of doctrine All this cannot to be known by Scripture but proued only by certaine humane weake coniectures if you take away the traditions of the Church and so the whole foundatiō of our fayth shall rely vpon vncertaine coniectures Moreouer the vertue and efficacy of the Scripture consisteth not in the sound of the words but in the sense meaning which is the life and soule of the Scripture But there may be a thousand controuersies about the sense which cannot in any sort be decided by the Scripture it selfe if you take a way Traditions and the exposition of the Fathers as experience teacheth For about the sense of these words Hoc est Corpus meum and of many more there is most eager disputation betwene the Lutherans and Caluinists c. If you say with Caluin that the iudgment touching the Scriptures and the vnderstanding of them belongeth to an inward spirit this is nothing but the dictamen of an internall spirit that is for the priuate iudgment of euery particular person to set down the first rule how to beleeue For euery one may say that he hath the spirit and by the inspiration therof can iudge and determine that this part or booke is holy Scripture and not that that this is the sense not that So a◠Lutheran out of his spirit giueth iudgment In prologonou◠Testamer ti that S. Iames Epistle is a strawy Epistle and the Apocalyps of S. Iohn of doubtfull authority But the Caluinist out of his soiri◠iudgeth the one and the other to be the word of God So Luther out of his spirit iudgeth that this false opinion is to be abolished that there be foure Gospells for that S. Iohns Gospell is but one faire true and principall and to be far preferred before the other three In like manner S. Paules and S. Peters epistles do sar go beyond sayth be the three Gospells of Mathew Marke and Luke He would willingly haue reiected them because they plainely proue establish the merit and necessity of good works and the obseruation of the commaundements and do recommend chastity and pouerty But when he durst not cleane reiect them he would extennate their authority and insinuate that they were not written with the spirit of God In like maner Caluin out of his own sense iudgeth that these words Hoc est Corpus meum haue this meaning This breed is the figure of my body and Luther will haue it This bread is truly my body I omit other thing without nūber by which it appeareth that euery ones priuate iudgment is proposed for arule of beleefe or which is the same that the Scripture it selfe is expounded and interpreted according to euery ones priuate iudgment Secondly that is not any fit rule of beliefe that is a like accommodated to contrary doctrines but the scripture is accommodated to contrary Religions and doctrines for as much as all the Sects of this time though they do in an hostile manner dissent and contend in very many and those the most inportant heads and grounds do neuertheles make this rule to serue their turne and doe vse it for the mantayning of their opinions and heresyes For the Lutherans say they rely vpon Scripture the Caluinists affirme the same the Anabaptists also are nothing behind them in auerring that the Scriptures be for them And no meruaile because euery one of them taketh and interpreteh the Scripture not conforme to the comon vnderstanding of the Church or the common exposition of the Fathers as do the Catholikes but according to the sense of euery priuate spirit in which sort it may bee easilie accommodated to all heresies Whence it is euident that this rule so taken serueth not the turne whiles all is reduced to the iudgment of euery ones priuate spirit Thirdly if there were some iudge who in euery Controuerly wherein he were to giue sentence should so doe it as it could not be certainly vnderstood for whether party he pronounced the sentence but both partyes should contend that the matter were adiudged and determined on their side and that the sentence of the Iudge was expresly plainly pronounced for them such an one in the opinion of all men could not be thought a competent Iudge sith no matter in cōtrouersie could bee determined or ended by sentence giuen by him For after sentence there would bee as greata contention about the sentence it selfe whether of them it might seeme to fauour as there had been before about the right that ech party had And such a Iudge is Holy Scripture if you take away the Churches interpretation and declaration and the exposition of the holy Fathers for as much as the sentence therof is euer such as it cannot bee euident to both parties whether of them it fauoureth whiles the one and the other doth stifly maintaine that it is most plaine that it holdeth and standeth for them And hence it is that controuersies bee neuer ended and therefore it is not onely a vaine but also a ridiculous thing to appoint the Scripture alone for Iudge For in euery controuersy there ought such a Iudge to be designed who may so giue sentence as it may be manifest to all and most of all to those parties on whose behalf the cause is adiuged otherwise such a controuersy can neuer be ended Wherfore those who make the Scripture alone the Iudge of matters in question do therin plainely manifest that they admit not any iudge at all by whome the cause may be determined besids their priuate iudgment alone For they do as if Titus and Caius hauing a suite at Law would not haue any other Iudge in the matter but Iustinian his Code together with the Pandects without hauing any thing to do with the interpretation of Doctors and Titus producing for his owne right some law should by it maintayne that the cause was manifestly adiudged for him And Caius againe should deny it who by citing an other law for himselfe should say that it was cleare that that law fauoured made for him which Titus would in lake manner deny and so they should both depart without any decision of the cause or controuersy in hand would it not be a matter worthy of laughter and all would say that neyther of them desired the determination or decision of the cause And that neyther admitted other Iudge then his owne iudgment In the very like manner in this that they wil not haue any other Iudge then Scripture and euery one reserueth the interpretatiō thereof to his owne spirit they plainely shew that they haue no will that the cause should be decided or defined by any lawfull way nor to admit any Iudg but their owne iudgment Fourthly how very insufficient this rule of beliefe is experience it selfe plainely teacheth For we see that there is not any end of controuersies among them euen about the greatest matter of fayth sith at this very tyme the Lutherans Caluinists
therfore can be giuen why thou shouldest imbrace or prefer any one of all these religions before another for that euery one of them do both brag and boast that the word of God makes for theÌ„ that they haue the spirit of God that the sense of Scriptures is perspicious for their doctrine and what soeuer is contrary herto is false and manifestly repugnant to holy Writte Nor haue they any other proofe for all this theÌ„ that it is euident to him that hath the spirit And seing then that euery one of these Sectaries do alleage the selfe same reason for their doctrine and do build vpon the selfe same foundation it followeth therfore necessarily that thou must either imbrace all these religions or els none of them But Catholike religion doth far otherwise proue their opinions and doctrine to wit out of Holy Scripture expounded according to the common sense vnderstanding of the Ancient Fathers and by the doctours of all ages by the sanctity miracles and prophetical spirit of all such as haue imbraced this religion as also by the constancy and vniformity of doctrine in all ages by the purity of life wherunto she leadeth and lastly by the conuersion of Nations and who haue bin conuerted vnto this doctrine IX CONSIDERATION From diuers Causes and Reasons for which these new doctrines are to be suspected and shunned ALL other Religions but the Catholike and namely the Lutheran Caluinian and Anabaptisticall of which principally we treat in this place are worthily to be suspected and as hereticall sects are to be shunned for many reasons which heere I meane briefly to ponder and recount The I. Reason Deduced from Nouetty ALL Nouelty and as S. Gregory Nazianzen calleth it new Inuention in euery Common wealth but specially in matters of religion is to be shunned ChristiaÌ„ Religion is a thing most ancient solid vnchangeable and durable to the worlds end it being the forme vigour and as it were the very life of Christs Church For as flesh by life is quickened in a liuing man euen so is the Assembly of men in Christs Church by religion which otherwise of it selfe is only flesh formed into a spirituall Kingdome And againe as the Church kingdome of Christ is a thing most ancient and indeleble Against which Church the gates of hell shall not preuaâ—le Matt. 16. vlt. and to whome Christ promâ—sed his assistance to the worlds end Euen so is religion vpon which the Church kingdom of Christ doth stand firme stedfast Nouelty therfore is repugnant to the religion of Christ Now that these religions are new it is manifest First for that we can nominate and bring forth their first Authors tyme place and maner how they were brought first in and who they were that opposed themselues against them what great styrres and troubles also were raised euery where about them and lastly how and by whome they where condemned as noueltyes and heresies And what can be a more manifest signe of nouelty then this In like maner all other heresies that haue byn brought in against the Apostolike doctrine of Christ are conuinced of nouclty for that we can shew what tyme euery one of them began in what place who was the Author who were the opposers therof and lastly by whome they were condemned of nouelty Secondly before the yeare of our Lord 1517. Lutheranisme was neuer heard of in the world nor likewise Caluinisme nor Anabaptisme which are the daughters of Lutheranisme For that it is manifest out of Authors that when Luther first began to peepe out his head there was no other religion known to be exercised in the world besides the Iewish Mahometan and Pagan but the Catholike and that of the Hussites Thirdly if yow say that any of these Religions for examples sake the Lutheran alwayes was but yet lay hid then I aske in what place the same lay hid in what kingdome or towne and who were the patrons defenders therof Againe how know yow that this religion was before when as the same cannot be knowne but by some authors who do not so much as insinuate any such thing but the quite contrary Furthermore wheras in euery age and place there haue byn Inquisitours of hereticall noueltyes by what meanes then could this religion ly hid for so many ages that it should neuer be discouered or that neuer any one of the followers or teachers therof should fall into their hands and be punished Surely neuer any hereticall Sect could yet ly hid so cunningly but that she should often haue byn deprehended and publikely called into examination and question Moreouer if before Luther that Religion had byn in the world how chance that the followers therof who had hitherto layn hidden did not then come publikely forth when Luther began to preach and acknowledge him for the Doctour of their faith League-maker of their religion How hapned it then that they came not abroad in publicke and imbraced him as their fellow and Patrone who had now at last set at liberty this their Religion so long before layn hidden and oppressed in secret corners But no such appeared that were euer followers of that Religion before but that as many as ioyned themselues with Luther De Missa Angulari lib. 2. cont Zuingl did professe Catholike religion before as Luther himselfe was also Catholike before and a Friar who for 15. yeares togeather had daily and denoutly said masse as himselfe confesseth By all which it is more cleere then the sunne that Luthers Religion is altogether new and was not knowne vnto the world before his tyme nor that there was any company of men no not perhaps so much as any one particular person before Luther who professed the same Religion that is to say held all and euery of the same heads of beliefe or the same body of doctrine which Luther did And although Luther tooke some of his opinions from the old heretikes notwithstanding Lutheranisme is not therfore the same Religion with that of the old heretikes but only in part for that a Religion is the imbracing and comprehending of al the heads of beliefe which are ordayned and determined to belong to faith but none before Luther did euer teach this imbracing of opinions The same is likewise conuinced by another reason for that it is manifest that the Ancient Fathers and doctors of all ages were not of Luthers religion seing they teach Frewil necessity of good workes Merit of life euerlasting and possibility of the Diuine Law They do also allow of the Inuocation of Saints worship and honour of holy reliques Images sacrifice of masse for the quicke and dead Order of ministers in the Church monasticall vowes Euangelicall Counsells the fast of Lent and the like all which things the Lutheran Religion doth reiect as superstitions impious and iniurious to God Now that the ancient Fathers did professe and allow all these things before rehearsed is most manifest out of their owne wrytings