vnited themselues to the Church of Christ and now to force them as it were into other abhominable errors and new Idolatry and that by such who were accompted and accepted of all men for lawfull Ministers of the Church and were famous for sanctity of life wisdom miracles God for bid that euer we should so thinke of his Diuine goodnes and prouidence which he vseth for mans saluation Furthermore to Lutheranisme Caluinisme or Anabaptâ—sme there was neuer heard of any conuersion of Nations or Pagan Kingdomes but only a defection of some few who professing the name of Christ and weary of their ancient Religion and discipline did follow the liberty of their lust nouelty which is a manifest argument of heresy For that heresy is nothing els but a corruption of Catholike doctrine and a defection or falling away from ancient Christian Religion only retayning the name of a Christian â—â—esides the study of hereticall teachers is not to conuert Ethnicks but peruert Christians which Tertullian excellently describeth in his booke of Prescriptions Of administration of the word saith he what shall I say Seing that their busines is not to conuert Ethnicks but to peruert ours Christians They do take more glory to bring to ruine those that stand fast then to help those vp that are fallen because that this their endeauour comes not from their owne building but from the destruction of truth They digge vp ours to build vp theirs So as it commeth to passe that they worke the downfall of standing edifices more easily then the building of decayed ruines VI. CONSIDERATION From the Name Catholike from the thinge it selfe signed or marked with this Name FVRTHERMORE that Religion is to be esteemed for the true Religion which hath alwayes byn accompted called Catholike according to that of the Apostolicall creed Credo Sanctam Ecclesiam Catholicam I beleeue the holy Catholik Church But the Roman Church of all other Churches is only called the Catholick and her followers Catholikes Ergo only the Roman Religion is the true ReligioÌ„ of Christ That the Roman Church is and alwayes hath byn only called Catholick is manifest First by the very vse custome of so calling her receyued throughout the world so as oftentymes the heretikes themselues in their wrytings do call her Catholike and her followers Catholiks neyther did any Sect whatsoeuer deserue that name For neuer were the Marcionites Montanistes Donatists Pelagians Vigilantians Waldenses Lutherans Caluinists or Anabaptistes called Catholikes or their doctrine Catholike Only the Roman Church with the people adhering vnto her is called the Catholike and the Religion faith doctrine of this Church is called the Catholike Religion the Catholikefaith the Catholike doctrine and her followers Catholikes Secondly Catholike is extended to all Nations because Catholike is the same that Vniuersall most largely extending it selfe to all And such is the Roman Religion for that it being dilated and spread ouerall the world doth extend it selfe to all nations and Kingdomes For that there is no Kingdome nor Nation vnknowne to vs which eyther doth not or somtymes did or doth not now begin to imbrace this religioÌ„ Nay now adayes the professioÌ„ of this our religion is almost publike amongst all Nations to wit amongst those of Iaponia China India Persia Tartariae Turky Africa Brasile Peru Mexico c. For that in all these places are found Catholikes Churches Altars Images of Christ and of Saintes Masse is there celebrated our Sacraments are there administred holydayes and fasting dayes are there kept and finally the Roman religion is there publikely obserued Who can then doubt but that this is the true way of saluation to all which our Sauiour would haue taught preached and proposed to all nations which he would haue to increase and fructify in all Kingdomes in due tyme and season and which he doth stil conserue by some meanes or other in euery place ordayning that Catholikes be so dispersed throughout the whole world that by them Infidels may come to the knowledge of true Religion Moreouer this Catholike Religion doth extend it selfe to al tymes It extendeth it selfe to all tymes euen froÌ„ the Apostles For that there can be no age from that tyme assigned wherin this Religion did not florish In all ages hath Masse byn celebrated both for the liue and dead feastes solemnized fastes obserued Monasticall vowes made Saints worshipped their reliques honoured and such other like proper ensignes of our religion haue byn in vse and practice as is manifest out of the writers of all tymes On the contrary side No sect euer called Catholick let vs looke vpon all other sectes and we shall neuer find that any one of them was euer called Catholike nor their followers Catholikes as we haue said but that euery one tooke their names of their first Authors as the Simonians Valentinians Pelagians Lutherans No sect euer spread ouer the world Caluinists c. No sect was euer spread ouer the world When Catholike Religion began once to appeare in short tyme it was spread ouer the whole world and began to increase and fructify almost in all Kingdomes Rom. 1â— ColoÌ„ss 1. as S. Paul affirmeth But Lutheranisme Caluinisme and Anabaptisme now after 70. or 80. yeares are yet confined to certayne strayt corners do rather daily decay by eyther going into other sects or els returning to Catholike Religion then any way increase For that none of them hath continued from the Apostles tymes but all sprung vp and inuented within these 70. or 80. yeares last past and therfore neyther in regard of tyme place nor otherwise can they be called Catholike Againe I say that Catholike Religion is one and the selfe same euery where But these religions are exceeding different amongst themselues and disagreeing in their chiefe heads and members one damning another to the pit of hell of heresy how therfore can they be called Catholike VII CONSIDERATION From Succession FVRTHER MORE that Religion is to be accompted the true whose ministers do all descend from the Apostles and are eyther the Apostles successors or haue receiued their order and authority from their sucessours For by this reason it will appeare manifest that that Religion and Church which doth honour imbrace a religion so descended to be Apostolicall Ergo c. Now that all Ministers of the Catholike Religion whether we consider the power of their order or Iuris diction haue descended from the Apostles it is cleere For that all inferiour ministers especialy Priests Deacons Subdeacons receiue their order from Bishops Bishops also haue their order from other Bishops and these likewise againe from others and so futhermore vpwards to the Apostles who receiued this power immediatly from Christ As all men therfore according to their vitall and naturall power do by a long course of genealogy descend from our first Parent Adam so do all ministers of the Catholike Church according to their supernaturall power by a longe
contemneriches and honours and when at any time we do enioy them Only Catholike Religion teacâ—â—â— perfection of life to renounce them for the loue of Christ She counselleth fasting haire-cloath lying on the ground and other bodily afflictions wherwith the flesh is tamed and subdued to the spirit Hence commeth it to passe that there are so many in the Catholike Church who conteÌ„ning riches honors and pleasures which they either enioyed or might haue done haue forsaken the world giuing themselues wholy to austerity of life and contemplation of heauently thinges Amongst whome may are Noble men and Noble mens sonnes and daughters many gentlemen many rich men many excellent wittes many most eloquent and famous for all kind of learning This is that most worthy enfigne of diuine spirit true religion For that this religion can be no other then celestiall which thus by violence draweth mans nature froÌ„ these base earthly things wherunto it cleaueth and raiseth it vp to contemplate heauenly which van quisheth the desires of temporall things and ingrafteth the loue of eternall and to conclude which worketh such wonderfull changes in men But the tree is knowne by the fruite Now other religions of pocially Lutheran Caluinian and â—nabaptisticall of which we meane chiefly to treate and do frame this our Consultation do performe no such thing Other Religions take away desire of perfection and good workes For that they are so far from teaching austerity of life or contempt of wordly delight as they call fasting a humane tradition wherby God is honoured in vayne Abstinence from flesh they call superstition monasticall vowes they say are wicked vaine and not to be kept chastity they teach to be impossible lib. de vita coniugali all must marry and imploy their time in wyuing which as Luther saith is as necessary as to eate drinke sleep c. Out of which doctrine it followeth that none of those who follow any of these new Religions do either came their flesh by abstinence keep chastity or abstaine from marriage and fleshly pleasures or exercise pouerty for for the loue of Christ by forsaking their riches but do al imbrace a loose vulgar worldly life agreable to the inclination of the flesh and corruption of nature No man in this religion can once find in his hart to imitate an Angelicall life heere in this world as many holy men haue done before and many do at this present in the Catholike Church no man goeth about to shake of the carkes and cares of this life breaking in pieces the bands of the world that being free and discharged therof he may follow Christ our Lord imitating his most holy life and representing him in his mortall flesh for what soeuer is aboue the common and popular manner of liuing these new Religions do not allow Who then seeth not that in these there is no Christian religion For although Christ considering mans infirmity doth not commaund pouerty chastity single life contempt of ones selfe and the like yet notwithstanding doth he counsell vs and inuite vs therto with great reward giuing vs an example therof in himselfe to imitate the same So as by this his example and inuitement infinite numbers of all orders ages sexes nations and conditions being stirred vp haue attayned vnto this high sanctity and haue bin therfore admired of al the world But contrari wise these now Religions altogeather disallow the desire or study of perfection as inpossible or superstitious Neither do they alone hinder this most excellent sanctity but therwith al seeke to suppresse all other endeauours desires of good workes â—uth art 31. 36. deliber châ—â—â—tiana Calu. l. 3 Inst cap. 12. §. 4. cap. 14. §. 9. Luth in assert art 1. Calu l. 4. Inst cap. 11. §. 13. 14. cap 19. §. 2.4 7. For that they teach That man offeÌ„deth in all his works though this synne be not imputed to those that belieue Then they teach That man by any good workes whatsoeuer meriteth nothing with God is neuer the more grateful vnto him neuer the more iust nor shall haue neuer the more reward for his workes whether they be more or lesse or any at all but that only faith is esteemed and crowned with God c. This doctrine being theÌ„ once set abroach what man trow you wil be stirred vp or moued to good workes prayer almes abstinence or help of his neighbours For if in all these workes there be sinne and neither merit nor reward nor profit what should mooue meÌ„ to performe them Who will bestow his labour goods in vaine without any profit but with hindrance to himselfe So as these new religions as yow see quite take a way all good workes from men and leaue them only faith which they esteeme in place and volue of al. It is not theÌ„ credible that Christ by so many sweats and labours by such his manifold doctrine and heauenâ—â— admonitions by his bloud crosse and passion would leaue vnto vs or be the Author of so barren a Religion Neither do we any way obscure the merits of Christ by attributing the force of meriting euerlasting life by our workes as our aduersaries obiect An obiection refuted but rather do we illustrate and extoll the same For we assigne the merits of Christ to be so forcible and vniuersall that he did not only merit Eternall Saluation therby for vs but also gaue vs force and strengh to merit for our selues As for example that man should not iniure the Omnipotency of God The force of Christ merits but rather extoll it that should say that the said Omnipotency doth not only worke and produce all things but also giueth force to things created to worke and produce the like For there is nothing that doth more declare the excellency and perfection of the cause then if the cause doth not only worke or cooperate it selfe but giueth also force and strength to others to do the same Therefore wheÌ„ as we say Christ did not oÌ„ly merit for vs but gaue vs also force to merit for our selues we do far more extoll the force of his merittes then they who teach that he alone did merit all left vs no strength to cooperate to his merits Nay rather those men do greatly iniure Christ because they take away this force and efficacy from him like vnto certaine Philosophers who taught that things created had no force in theÌ„selues to cooperate but that the only increated power of God did al and therby iniured his Omnipotency as if he could not giue force to things created to worke cooperate with God For as he should iniure Christ that should attribute to man any force or strength to merit that is not deriued from the merits of Christ so also should he iniure God that should attribute any force or power to things created that is not deriued froÌ„ the omnipotency of God Furthermore as the operations of things
faith eyther for guilt or payne what should let him to commit neuer so grâ—euous or emormous wickednes What should he feare Hell or Purgatory Neyther for by liuely faith alone no syn shal be imputed to any man although it be neuer so grieuous and filthy What then Shall he feare the Diuine wrath or the subtraction of heauenly Grace No for that God doth not impute the same vnto him and for the satisfaction that Christ made he cannot be offended with him Doth he feare temporall satisfaction or Confession Neyther For that these things are taken away as superstitions What then doth this man more feare then any Atheist Or how doth he not open as wyde a gate to all wickednes impurity as the Atheist What Atheisme teacheth the Scripture witnesseth when she fayth The foole said in hic hart Psal 13. there is no God they are corrupt and are made abhominable in all their endeauours There is not one that doth good there is not so much as one And this doth Atheisme teach for so much as it taketh away the feare of Diuine punishment wherby men are held as with a bridle from synning But these Religions do no lesse take a way the feare of heauenly reueng and chastisement when as they teach that nosyn shal be imputed eyther for offence or payne nor any man punished therfore Moreouer I say that by these Religions this wholsome feare of God is sooner taken a way then by Atheisme For few Atheists do certainly belieue that there is not any God at al but many doubt it and feare the contrary and so they be not without feare of punishment of him They take away all feare of God foure manner of wayes that may in many things represse them But these Religions do for certaine without all doubt teach that synnes are not imputed to the faithfull and this they commaund to be most firmely belieued and therfore they leaue no feare but do shake of all suspition imaginatioÌ„ of punishment whatsoeuer so as they giue a far greater scope to all wickednes then Atheisme doth Neyther do they this by one manner of way only but by a fourefold First For that they teach that through saith synnes are not imputed vnto vs be they neuey so many or neuer so heynow wherof we haue spoken inough before Secondly For that they say that all those who haue true faith are predestinated Calu. l. 3. c. 2. §. 6.7.11.12.15.16 38. and that they ought to belieue the same most assuredly And if all the followers of these Sectes be predestinated and that they are bound to belieue the same most firmely wherfore then should they be sollicitous eyther to liue well or to shun the workes of the flesh which the Apostle recounteth For neyther can they doubt of their saluation or that they shall go to hell because Gods predestination is potent and immutable and those who are so predestinated cannot possibly perish Neyther can they feare the paynes of Purgatory which they beleeue not nor yet can they feare punishments in this life when as synnes are not imputed to them by God Thirdly For that they take away the liberty of Freewill and do teach Luth. in Assert art 36. l. 1. cap. 16. §. 8. that all things happen by an ineuitable necessity and that a man caÌ„not make his works better or worse For if there be no liberty there is properly no sinne like as a lyon when he demoureth a man although he committeth euill yet sinneth not because he doth it not freely but by the vehement instigation of nature nor is it in his power to moderate this his instigation Noe man shall be then worthy of punishment because that which is done by force of necessity deserueth no punishment Wherefore there shal be no hell nor any punishment at all after this life For that it should be a great and intollerable cruelty to damne a man to euerlasting torments for those things which by no meanes he could auoid Wherfore then should they feare to follow their harts desire or do any thing that may please their appetite Fourthly For that they teach all mens workes Luth. supra Cal. l. 1. cap. 17. § 5. cap. 18. §. 1. as well good as bad to haue bin preordained of God from all eternity and to that end the wills of men are by him inclined incited forced and determined to performe the same For if God do worke in vs as well bad as good there is no reason why we should endeauour to auoid euill or feare the punishment therof For that God is not the reuenger of that wherof he is the Author nor can he punish that which he will haue done in vs and causeth vs to do For that this should be more then Tyrannicall cruelty from which God is knowne to be fare off and free Here by then it is as cleare as the funne that these Religions by these foure wayes now declared do take froÌ„ the minds of meÌ„ all feare of God do giue as large a scope to all wickednes as euer any Atheisme in the world and that the more perniciously because the are not exercised in the open view and shew of impiety but vnder the colour forsooth of diuine religion and honour to wit vnder the faire titles of only faith satiffaction of Christ liberty of the new Ghospell diuine prouidence and predestination Vnder these shaddows thus couertly hid is swallowed so much venome that it wholy poysoneth the mindes and maners of men Who then that hath but the least dramme of an vpright iudgment that will thinke such Religions to come from God III. CONSIDERATION Drawne froÌ„ the Sanctity of the followers of true Religion THAT Religion is to be preferred wherin very many men haue byn famous for sanctity of life For it cannot be that a naughty religion should lead a man to sanctity or that true sanctity should abide with a naughty religion But Catholike religion hath had very many in her Church in all ages who by common confession and wittnes of all the Christian world were most holy men Amongst whome to omit innumerable others were S. Antâ—ny the great S. Hilarion S. Gregory Thaumaturgus S. Nicolas Bishop of Myra S. Athanasius S. Gregory Nazianzen S. Basill S. Simeon Stelites S. Cipryan S. Hilary S. Martin S. Ambrose S. Hierome S. Augustine S. Benet S. Gregory the Great S. Vedastus S. AmaÌ„dus S. VVinock S. Bertin S. Romwald S. VVillebrord S. Boniface S. Bruno S. Bernard S. Romuald S. Nortbert S. Dominicke S. Francis S. Themas of Aquine S. Bonauenture S. Francis à Paula and many more in our age That all these men were followers of the Catholike religion there can be not doubt aswell for that they adhering to the Roman Church did professe the faith therof wonderfully propagated the same as also for that most of theÌ„ were Monkes vowed religiou men nay all monasticall institutions professions had their begining by
them That they were most holy men it is the common consent of all Christian people for so many ages past that liued in their daies Neither was there euer made any doubt therof And this the heretikes themselues do also confesse of diuers of them and specially of S. Bernard S. Dominick and S. Francis For it were a great impudency to deny or call into doubt that which the consent of the whole world auerreth If these men therfore were Saintes and Catholiks as all the world doth hold them to haue byn it followeth necessarily that the Catholike Roman religion which they held imbraced is the true religion and proceedeth from the Holy Ghost First for that it is impossible that a false religion should lead to true sanctity for that religioÌ„ is the foundatioÌ„ of sanctity That heauenly edifice caÌ„not be built vpoÌ„ vanities nor vpon pernicious sacrilegious falsities as is euery falsity in religion It cannot be that a false religion should withdraw the mind froÌ„ earthly things and so fixe it vpon heauenly that being kindled with diuine loue and feruor should force the same to vndergo so great labours paines for procuring the health of her neighbours soules Not. withstanding the reâ—igion which these men imbraced did performe in them al these things and consequently it cannot be that their religion was false Secondly for that without true religion Hebr. 11. it is impossible to please God But by the consent of all these men pleased God and were his great friends and familiars Therfore their religion was the true For how could they please God who is verity it selfe by a false religion Thirdly if their religion were not true then was it from the Diuell for that he is a liar from the begining and the Father of lyes who by his lying and deceytes doth euer seeke to corrupt the true religion thereby to destroy soules If it came from the Diuell how could it then lead them to sanctity and make them enemies to the Diuell 2. Cor. â— and friends to God For what society is there betwene light and darkenes and what agreement with Christ and Belial Fourthly It is altogeather incredible that God should permit men so innocent so contemning themselues and worldly affaires so studious of his diuine glory and ardent louers of him to be deceiued for so many ages in a matter of so great moment to witt in the busines of religion and foundation of all piety Who is he that will thinke so impiously of Gods diuine goodnes They pretermitted nothing on their behalfe whereby then might please God and aduance his glory taking vpon them the greatest paines labours for the obtaining therof and wholy implying and coÌ„secrating their liues vnto him How caÌ„ it be that his diuine goodnes that true Light which enlightemeth euery man that comes into this world should not reueale the truth and his light to so worthy seruants and louers of him but should leaue them sticking fast in their blind and pestiferous errors Then is that false which our Lord so ofteÌ„ repeating promised to wit Aske and it shal be giuen vnto you seeke and you shall find Matth 7. Luc. 11. knocke and it shal be opened vnto you For euery one that asketh receaueth and he that seeketh findeth and to him that knocketh it is opened For that S. Francis S. Dominick S. Bernard S. Benet and the like lightes and wonders of the world did all their life tyme aske seeke and knocke that they might obtaine of our Lord things necessary for their health to know and fullfill his will perfectâ—ly in all things and yet notwithstanding obtayned nothing heerin False also shall that be which our Sauiour saith If yow then being naught know how to giue good giâ—â—es to your children how much more will your Father from heauen giue a good spirit to them that aske for that these men did dayly and carnestly aske this spirit and yet obtayned it not For that a good spirit can neuer be without a good Religion I omit many other things which might be brought for confirmation heerof But if it be blasphemy to say that diuine promises be false then is it necessary to confesse that these men did receiue the true faith and Religion-Wherfore seing that they imbraced the Catholike Religion and were most addicted to the Roman Church detesting and hating all other faith and Religion that was contrary to this it cannot be doubted but that the Catholike and Roman is the only true and heauenly inspired Religion And all Religions besides are false and inuented by the Diuell Finally if their Religion were not the true but rather some of the Aduersaryes the true Religion then is it necessary to confesse all the forsaid men whome the whole world hath held for Saintes not to haue byn not only holy men and friends to God but to haue byn impious and enemyes to him and so damned and adiugded to euerlasting punishments For without true Religion it is impossible to please God Neyther can it be said that they were to be excused by ignorance for that ignorance doth not excuse except in certayne secondary cases which by reason of some positiue precept are necessary but in no case doth it excuse in any fundamentall and chiefehead For otherwise any man may obtayne saluation without any knowledg of God or Christ at al which is repugnant to al Scripture But if these men erred as some of our Aduersaryes do pretend that they did then erred they in the chiefe heads First because they acknowledged not a speciall faith wherby only we are iustified and made partaker of the redemption and iustice of Christ and sinne is not imputed vnto vs as the authors of other Religions do teach Therfore they remained in sinne being depriued of the participation of the Iustice of Christ consequently were childreÌ„ of Hell Secondly because according to their judgment they were out of the true Church of Christ out of which by consent of all there is no saluation did adhere to the whore of Babylon for so do they call the Roman Church and were the chiefe ministers instrumeÌ„ts of Antichrist Thirdly because they were Idolatours adoring a creature for their Creatour to wit bread and wyne insteed of Christin the Eucharist worshipping Saintes their Images c. These thinges may not be excused by any ignorance whatsoeuer And therfore all these were wicked men and adiudged to hell torments But how improbable and incredible are all these things and against the coÌ„mon consent of all Christian men that euer were And on the contrary side in other Religions there were neuer any of famous sanctity nor can they name so much as one For that their very first Authors were giuen to temporall commodities and were followers of pleasures hauing nothing singular in their liues aboue the common sort of people but rather giuen to greater vices and wickednes But of this point we shall speake more heereafter
Nor doth it any way preiudice our cause that among Catholikes there be many who do not only 〈◊〉 liue well holily but do defile their body and mind also with diuers wickednes An obiection of the Aduersary answered For that they do not these things with leaue and approbation of their religion but against the expresse prohibition therof and against the threats of punishment and promise of rewards which their Religion doth propose vnto them and doth seâ—ke by all meanes to hinder them Therfore this wickedâ—es of life is not any way to be imputed to their religion nor doth it argue the imperfection thereof For whereas there be three things wherby to reuoke men from coÌ„mitting euill and to incite them to do good to wit feare of punishment hope of Reward and the excellency it selfe of the good worke wroght the Catholik Religion doth most highly coÌ„mend propose and inculcare the same to her followers omitting nothing wherby to stir them vp to auoyd sinne and follow vertuâ— And if perchance some of them do not aspire or attayne heerto that is not to be imputed to Catholike Religion but to the liberty of their owne free will which striueth against all these former incitements But if the said Catholike Religion should take away all feare of punishment and hope of reward esteeming all her good workes to be stayned and defiled with synne then might the wicked life of men and their neglect of good workes be worthily imputed and laid vnto her charge For euen as he that should take away a proppe from a house that were ready to fall should be the cause of the fall of that house So he that should take away the feare of God and of future punishments wherby men are kept in awe from falling into the pit of synne should be the cause of these ruines and miseries And in like manner he that should take away that which is wont to incite men to the study of good workes should be the cause of their neglect and contempt of the same Wherby it is manifest that euill life and neglect of good workes which is found in some Catholikes is not to be imputed to their ReligioÌ„ but to the liberty only of their freewill Wheras the same notwithstanding amongst Lutherans Caluinistes and other followers of new Religions is properly imputed and laid vpon their Religion which taketh quite a way all meanes that are wont to hinder euill and incite men to do good adhering only to the liberty of their freewill for as much as it hath chosen such a Religion of purpose IIII. CONSIDERATION From the Miracles wrought by the Imbracers of Catholike Religion THAT Religion in which very many miracles haue byn wrought throughout all ages is to be preferred before those which be destitute of miracles For that miracles are as it were cortaine diuine seales and Testimonies wherby Religion is confirmed And wheras in Religion there be many things that being aboue nature and humane vnderstanding cannot be comprehended or vnderstood by naturall reasons some supernaturall arguments are therfore needfull wherby mans vnderstanding may be conuinced And these be miracles But only Catholike Religion doth shine with true miracles and therfore is iâ— the true Religion and to be preferred before all other Religions as hauing testimony therof only from God That in this Catholike Religion very many miracles haue byn wrought in all ages euen from the Apostles tymes and are wrought at this day also it is very eâ—ident and knowne to all Christian people being made manifest vnto them out of the histories and Chronicles of diuers Kingdomes and out of the liues and actes of diuers Saintes But these miracles say our Aduersaries were not true Caluin Praef in Institut as partly feigned and partly wrought by the Diuell But in this there is no shew of probability it being against the iudgment of the whole world and of all ages for that all Nations haue now for so many hundred yeares held them for true miracles without any doubt at all Who did euer doubt of the miracles of S. Gregory Thaumaturgus S. Antony the Great S. Hilarion S. Martin S. Nicolas S. Benet S. Malachias S. Bernard S. Dominick S. Francis of Assisium S. Francis of Paulâ— B. Father Xauerius to omit infinite others Moreouer that miracles in the Catholike Church are not feigned That miracles in the Catholike Church are not feigned may be conuinced by many reasons First for that they are written and recorded by most graue and learned Authors The miracles of S. Gregory who therfore is surnamed Thâ—umaturgus to wit for the multitude and greatnes of his miracles are written by S. Gregory Nissen in his life and by S. Basil lib. de Spiritu sancto cap. 39. The miracles of S. Antony by S. Athanasius and S. Hierome The miracles of S. Martin by Seuerus Sulpitius Of S. Nicolas by diuer's Greeke wryters of S. Benet by S. Gregory the Great and others of S. Malachy by S. Bernard of S Bernard by diuers most graue Authors of that age of S. Francis by S. Bonauenture of S. Dominicke by those who receyued it from men of very great credit The miracles of S. Francis de Paula are recounted in the bull of his Canonization The miracles of B. Father Xauerius after most diligent inquisition made and wittnesses deposed were approued by the publick tostimony of the Viceroy of India Who then will â—hinke that these men excelling in sanctity learning authority would to the destruction of their soules to the euerlasting infamy of their names feygne these miracles therby to beguile the world For that a lye in those things which belong to Religion is a most pernicious and grieuous synne Againe yf these miracles were feigned they might easily haue byn conuinced and refuted of vanity by men of those ages amongst whome they were said to haue byn wrought But neuer yet did any man reiect theÌ„ except he were a Pagan a Iew or an Heretike Moreouer very many of these miracles haue byn confirmed by publike testimony of Bishops or Magistrates who with mature diligence and deliberatioÌ„ examined the causes therof Finally to say that they were feigned is to take away all credit of historyes and to ouerthrow all knowledge of former tymes for that it may be aswell said of all things anciently done that they were feigned when as they cannot otherwise be proued then by the writings and testimony of Authors In like manner that these miracles were not wrought by the help of the Diuell is manifest many wayes First because they were done by most holy men and such as were most intrinsecall with God For who will thinke that S. Francis S. Dominick S. Bernard S. Benet S. Martin and their like had any familiar conuersation with the Diuell Secondly because these miracles did far surpasse the Diuels power for that the Diuell cannot giue sight to the blind cure the lame raise vp the dead suddainly streng then sicke of
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
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
so likewise is it manifest what tyme and with what words our Sauiour sent the Apostles and what he inioyned them to do c. But now these our new Prophets were so simple that they did not thinke of feigning any such thing if they would haue had themselues thought to haue byn sent immediatly from God and therfore they made no mention at all therof which is a most certaine and manifest token of lying and falshood when of necessity they be driuen to say they were sent from God For who can doubt but that if they had felt the least semblance or shaddow of this Diuine mission they would haue presently published the same in the first front of their writings and haue manifested the same to the world to wit the expresse tyme place manner commandement of God and other circumstances belonging thereto Fifthly I adde that if they were sent of God they were not only sent as reformers of Manners as the Prophets were but as reformers also of the whole doctrine and Religion and therfore a most exact description of this mission an expresse mention of such things as God would haue reformed had by naltogeather necessary that the same should haue byn propounded to the Church in God his name and in the very word◠that he spake them as the Prophets were wont to do when they did propound to the people Gods diuine cōmandements in his name But these new Prophets haue not proceeded so but haue gone from one opinion to another vpon mere chaunces and as times and things haue so required as it is wont to happen in contentious and debates when mens minds be more and more prouoked to anger and reuenge and as they learned by experience to preferre most their owne comodityes and oppugne the Sea Apostolike that condemned them For whatsoeuer they thought might most endomage the Popes authority or profit and confirme their owne that they estabished as a point of faith and the very kernell of the word of God as afterward we shall shew Sixtly In humane Policy and Gouerment it is not inough for a man that is sent from a Prince who is far off and cannot be spoken with to say that he is sent from him to execute such or such Authority but he must haue letters Patēts sufficient sealed with the Princes seale which are notwithstanding carefully examined for feare of deceyt and if by chance any signe of imposture be deprehended therin he is not admitted vntill further testimony be produced The same we see in like manner in the Popes Legates and Nuntij who all must shew their Patents Authenticall wherin their Mission Cōmission is conteyned or els they are not receyued nor haue Authority What sottishnesse then is it to admit into the Church and Kingdome of Christ not only new Pastors and Teachers but Reformers also of the whole Religion wheron the Church consisteth vpon pretence and colour only that they say they are sent of Christ and haue the spirit God not shewing their Patents nor any other signe or token wherby to confirme the same Seauenthly The very computation of tyme is also mightily against them For if the Church from 600. yeares after Christ hath byn decayed and fallen away and consequently byn made the Synagoge of Antichrist as they say it hath then how happeneth it that the Mission of these new Reformers hath byn delayed vntill now Why hath God forsaken his Church for whole 900 yeares and suffered her to be thus ruinated and swym in all Idolatry and superstition as though she did nothing belong to him and now after all this tyme at last to send these new Reformers or Architects vnto her Is this the loue of Christ thinke yow towards his Church which he washed with his bloud quickned with his spirit and adopted to his Spouse Far more louingly thē so did he beare himselfe towards his hand mayde to wit the Iewish Synagoge to whome he sent Prophets and did not forsake her although she fell into Idolatry and wickednes sonding vnto her continually euen to her very last end and destruction his seruants and endeauouring by al meanes possible to reclayme her And therefore if these men will needs seeme to be Reformers they should haue feigned the Church to haue perished a little before and not to haue layne rotten and putrisyed in her fall for so many ages or els the great space of tyme betweene doth confute their mission and show it to be imprudently feigned Eightly To these may be added other most certaine signes of their not sending from Christ as for example their bad life their pride their contempt of the holy Fathers their errours and vntruthes wherin they are euery day deprehended and taken their inconstancy of doctrine c. of which I meane to treat in the ensuing reason And last of all they teach that nothing is to be belieued but what is in Scripture Let them then shew vs out of Scripture that they were sent of God to reforme the Church in what place and in what words the Scripture saith this Authority was graunted vnto Luther or Caluin or otherwise we may not belieue them themselues being witnesses and much lesse accept them for Reformers of the Church The Lutherans indeed do go about to establish the mission of their Prophet by a certaine Chronographical prophesy out of S. Ambrose S. Augustine insinuated in this verse of Te Deum Tibi Cherubin Seraphin incessabili voce proclamant For that a few yeares agoe they set forth a picture of Luther cut in brasse with this inscription Diuinum atque admirabile Vaticinium D. Ambrosy Augustini de tempore aduentu S. Lutheri quo contra Antichristum Romanum scribere coepit vt in litteris huius versiculi numerum anni represent antibus continetur quod est apud Christianos Fideles admiratione notatu dignum A diuine admirable Prophesy of S. Ambrose S. Augustine concerning the tyme and comming of Saint Luther when he began to wryte against the Roman Antichrist as it is conteyned in the letters of the verse following representing the number of the yeares a thing worthy to be noted and admired of all faithfull Christians tIbI CherVbIn scraphIn InCessabILIVoCe proCLaMant The numbers of the letters of this verse they say do make M. CCCCLL VVIIIIIII or 1517. in which yeare of our Lord Luther began to preach But this verse doth little help the pretended cause of Luther For first no certanity can be gathered by such numbers as by many examples in former yeares of the euent of thinges hath byn seene And then secondly let vs graunt it to be a prophesy insinuated of Luther by the number of these letters yet therby should not be signified a reioyeing and exultation of heauenly Spirits for Luthers preaching as his Sectaryes would haue it but an excecation or blinding rather of Luther of althose which were to imbrace and follow his Doctrine like as in the
6. of Isay where the Seraphim do cry in the same manner Holy Holy Holy Lord God of Sabaoth all the earth is full of thy Glory out of with place these verses were taken and put into the Hymne of Te Deum is designed the excecation of the Iewes as is gathered out of that which followeth in the same place For that God is there prouoked in such sore that he reuengeth with condigne punishment so great wickednes impiety shewing by the beauty of his sanctity how greatly all kind of synne doth displease him And in like manner shall the Seraphim thunder out reuenge towards the end of the world Apoc. 4. And last of all if we wryte these Names according to the Hebrew by M. and not by N to wit CherubIM SeraphIM as they are truly to be written then will there arise out of that verse Three thousaÌ„d fiue hundred and 17. yeares which being ended notwithstanding shall the Cherubims Seraphims cry Holy Holy Holy but yet this voyce shall not be a reioycing or exultation for the increase of Luthers Ghospel but rather an approuing or approbation of the iust punishment wherwith he and his followers shal be tormented for all eternity The IIII. Reason From the want of Miracles THESE new Religions togeather with their authors are to be suspected Miracles necessary because they were brought in without any miracles which miracles were very necessary and that for many reasons First that they might shew they were not falsifiers but true Pastours sent from God and therby conuince that the Church ought to receiue them For wheras it is manifest out of Scripture that many false prophets were to come into the world in these last dayes Matth. 24. Marc. 13 1. Tim. 4. who should bragge that they were sent from God of whoÌ„ our Sauiour did warne vs to beware 2. Tim. â— 2. Pet. 3. Matth. 7. 24. therfore no new teacher is to be admitted but rather to be suspected that caÌ„not giue a ful testimony of his doctrine which full testimony can not any way be giuen but by diuine heauenly signes as are for example Miracles fortelling of things to come reuealing of mysteries and the like which things for so much as they do exceed the force of humane power it is mnnifest that they are from God and are as it were Patents and witnesses signed and confirmed by God wherby this diuine mission is approued Heerhence it is that so many as euer haue byn sent of God immediately to teach or instruct the people haue come endued from him with miracles or other supernaturall signes wherby their Mission hath byn made manifest to the people For so did Moyses when he was to bring the children of Israel out of Egypt and to giue them a Law come with a mighty power of miracles and wrought very many either himselfe or God by him as often as he appeared vnto him in a visible shape So did all the Prophets confirme their mission eyther with miracles or with reuelation of mysteries The same also the Lord of Prophets himselfe who although he might haue cleerly conuinced out of Scripture that he was the true Messias and that by the testimony also of S. Iohn Baptist yet notwithstanding presently in the begining of his preaching he shewed by many miracles that he was sent from God the Father for the saluation of men in so much as he said vnto the Pharisies who for hate and malice belieued him not that if they would not belieue him for his owne sake yet at leastwise being conuinced which the greatnes of his miracles they should belieue him In like manner did all the Apostles confirme their mission with miracles amongst the Iewes and gentles as also did the first preachers and Apostles of diuers nations who brought them from Paganisme to our faith religion Wherfore let these new Prophets brag neuer so much that they be sent immediatly from God except they confirme the same with miracles and supernaturall signes as all those who were sent indeed inmediatly from God haue done they be not any way to be heard or regarded Nor doth that argument any thing auayle against vs that S. Iohn Baptist wrought no miracles because God did many supernaturall things about him which wel witnessed his mission Besides the austerity and sanctity of his life was no small miracle so as no man can doubt but that he was sent of God Secondly Miracles were very necessary to haue proued that they were not only sent as correctors of manners but also as reformers and correctors of the whole religion to build vp a new the Church that was fallen to raise to life the kingdoÌ„e of Christ that was dead to make all things new againe What great miracles had there needed to haue byn to haue conuinced the world to beleeue these meruailous and wonderfull things and to haue receiued the workers therof for such For although they had raised a thousand dead men and had cuÌ„red an hundred thousand lame blind and diseased yet had it scarse byn inough to haue giuen credit to so great an innouation First because the Apostle saith Gal. 1. Although we or an Angell from heauen do euangelize vnto yow any other doctrine then that which we haue euangelized vnto yow let him he accursed And repeating the same againe for greater confirmation he addeth As we haue said before so now I say againe If any do euangelize vnto yow besides that which you haue receiued let him be accursed And if we should not belieue an Angell that should preach any least thing against the receaued saith doctrine of the Church what great need of miracles should there be to giue credit to any man that should preach so great matters as these to wit that the Church of Christ is 〈◊〉 ruinated full of Idolatry her saith extinct al her children in the state of domination that the principall heads of religion are to be reformed that â—â—ut her or Caluin were sent froth God to make this reformation Should it not be 〈◊〉 thinke yow that all the miracles of the Apostles yea of Christ himselfe should be renewed againe in such a reformer Secondly for so much as the Catholike religion which now florisheth hath byn in possession for more then a thousand yeares which our aduersaries do also confesse in such sort that the same is accompted throughout the whole world for the true religion and those that depart from her are held for heretickes therfore without very great and most euident signes it be manifest that this possession was wicked and vniust it cannot now be thrust out and owerthrowne Againe these signes must be so perspicuous for the conuincement of mans vnderstanding that there be left no place of doubt or tergiuersation for els their be not bouÌ„d to belieue but rather still to adhere to this so long possession and no wayes to forsake their religion Moreouer seing that the Catholike
because in it I see very many admirable to the whole world for wisdome sanctimony miracles and the spirit of prophesy whome it is impossible to haue byn in a matter so important deceyued for that I see that God himselfe hath and doth in euery age giue testimony of it by many miâ—acles because I see Gods promises fulfilled in it as being dispersed and spread all the world ouer Vnto it haue the Gentils byn hitherto conuerted and still continually are In it there hath been in all ages exceâ—â—â—ing concord and consent of Doctors in the grounds of fayth In it hath byn and still is a perpetuall succession of the Chaire and a continuance in the ministers therof from the Aposties In it is a speedy decision of all conâ—rouersyes It hath for so many ages stood immoueable against all heresyes and persecutions of Tyrants neyther could the gates of hell any thing preuayle against it whiles all the contraryes be found in the new Religions And therefore I had no reason at all to reuolt from this religion or to make any doubt of it at all But to omit further to prosecute other things of this kind is it not inough for my security that I am sure that I haue followed that religion in which I see men of most holy life and most celebrated for miracles S. Malachy S. Bernard S. Dominicke S. Francis and alothers who were fyue hundred yeares synce by their heauenly conuersation wonderfull works an admiration to the world to haue lyued and died For most cleare it is that those celestiall soules so addicted and deuoted to God so deare and familyar to him could not possibly be deceyued in a matter of so great consequence And therefore in this cause of religion and fayth I securely follow such captaynes guides that haue gone before me But now tell me you who haue imbraced another religion what reckoning can you giue of that your deed when you shall in that dreadfull examen be asked about it You will perhaps answeâ—e the iudge What wil an Heretike answere I did therefore forsake the Catholike fayth because I thought it full of Idolatry superstitions and humane traditions because I thought that Antichrist did command and beare sway in it because I thought the Catholikes did rely vpon their owne meritts and not vpon the price of thy bloud But what if the Diuells bewitching you which now hath a possession of your mind should then be taken away you should plainely see your selfe deceyued what counsaile would you take for then there will not be any more tyme for pennance and repentance Will you peraduenture alleadge ignorance But that wil not excuse you because you might easily haue knowne the truth if you had vsed the diligence that you were bound to do in so important a matter Neyther euer wanted you iust reason of doubting which should haue moued you to seeke for resolution Wherefore as it shall not excuse the Iewes that they erred of ignorance because they might haue knowne the truth so shall it not excuse you For that you might without syn depart from the Catholike Church it was your part not only to thinke and vpon certaine light suspitions to conceyue but also most certainely to know and setting aside all affection to be most assured that there were those euills in the Catholike religion so as there might be left no further scruple in your mind nor any iust cause of doubting in the matter But you were so far from hauing such a certitude touching the Churches errors as you had not any probable reason to perswade you to the contrary For by what probability or pretence of truth could you be persuaded to thinke that that religion was obnoxious to Idolatry and to so great errors which you saw imbraced for so many ages of so many men renowned for their wisdome holynes of life Which you saw honoured with such so great and many miracles martyrdomes Which you saw spread all the world ouer In which there was an exceeding conspiration and concord of the Doctors a perpetuall succession and a most manifest and knowne continuance from the Apostles How can it possibly be that none of the Doctors nor no holy man did for so many ages togeather note and obserue this Idolatry these superstitions and errors Againe how could you perswade your selfe that that is Christs true religion that maketh God the author and mouer yea compeller to all wickednes that spoyleth men of the liberty of free will that taketh away the care of exercising of good works that openeth a most wide gate to al manner of wickednes as doth Atheisme that vnder shew of Christian liberty exempteth and freeth the subiects from the lawes and obedience to their Princes that reuiueth and bringeth many ancient and condemned heresyes to light againe the authors whereof be not recommended for any austerity conuersation or sanctimony of life nor celebrated for any miracles but meÌ„ giuen to the pleasures of the flesh couetous of things of the world ambitious foule spoken seditious infamous for Apostasy and sacrilegious Mariages giuen ouer to lust and withall wonderfully inconstant in doctrine Finally if any of these new vpstart Religions be true then there was not any religion of Christ for so many ages past Christs Kingdome was ruyned and ouerthrowne Gods promises touching the stability and continuance of his Church were made voide the gates of hell preuayled against it The Gospell was then for so many hundreds of yeares preached in vaine in vaine was it beleeued in vaine were so many conuerted from paganisme in vaine were Baptisme other Sacraments administred in vaine were fasts kept and mortifications of the flesh practised in vaine were martyrdomes endured and the bloud of so many thousands shed for the confession of Christs name Therefore all those of our religion who are gone before vs are perished so many thousands of martyrs Confessors so many soules consecrated to God celebrated for holynes miracles and the spirit of prophesy For all of them had not any part of true religion in them nor true iustice and all were giuen to Idolatry But if all this be false blasphemous and euen horrible to thinke how could it be that you could not think that those religions out of which so horrible things are manifestly deduced might be false or at least that you doubted not of theÌ„ And if you doubted wherefore laboured you not to vnderstaÌ„d the truth on which your whole soules good dependeth Our Lord admonished that we should carefully take heed of false Prophets who come vnto vs in sheepes cloathing and inwardly be rauening wolues Matth. 7. How did it not come at one tyme or other into your mind to thinke and to feare least Luther Caluin Menno and the like were of the number of them of whome our Lord premonished vs to beware For these men vnder a glorious shew of Gods word and of the pure Gospell presented themselues vnto the world
the most certaine and only way to life euerlasting and none there is who strayeth out of it that is not most assured to runne into euerlasting perdition It is a Doctrine of Atheisme that euery one may be saued in his owne religion But as there is one God one Christ one truth one certitude one iustice so there is one fayth and one religion and one Church or Congregation of God and Christ out of which there can be no Saluation Let them take heede that they spoyle not themselues of so great a good eyther out of a curiosity of reading or hearing or by an improuident and vncircumspect conuersation with heretiks or out of a desire of pleasing and contenting some or for feare of some hurt in temporall life also or out of an hope of commodity and gaine or for desire of honors or for any other cause What profiteth it a man if he gayne the whole world and suffer the detryment of his soule or what exchaunge shall a man giue for his soule But he that sustayneth hurt in his religion cannot but hurt his soule withall and therefore let him not be afraid to expose all for the retayning of it the loosing and forgoing whereof is the losse of life euerlasting withall Vnhappy be those soules and vnworthy a Christian name that make but a little reckouing of the ouerthrow of the Catholike religion so they may themselues enioy temporall peace for the gathering and keeping of the poore things and trifles of this life This madnes and light estceme of so great a good will cost them deare when this short time moment of life shall be once past and they shall vpon the suddaine be brought to that eternity that neuer endeth Many seducers haue come into the world many do vnder a sheeps skyn and vnder a faire flattering shew of Gods word hide and conceale their woluish fury to the vtter ruine of Christs sheep Our Lord admonished vs more theÌ„ once to take heed of them the Apostles inculcated no lesse as did the holy Fathers also He Eccl. 13. Eccl. 3. that shall touch pitch shall be defiled of it he that loueth daÌ„ger shal perish therein The times were neuer more trecherous to mans saluation then now they be the deuill was neuer more frequent in bewitching and deceiuing men were neuer more easily caried away with the spirit of incoÌ„stancy the operatioÌ„ working of errour neuer of more force finally mens minds neuer more fouly blinded then now all these do worthily seize vpoÌ„ their minds who do make a light esteeme of that noble and great gift of the Catholike and Orthodoxe Religion prefer their temporall and externall goods before it Wherefore let them who make a reckoning of their owne saluation conserue this beauenly gemme and keep it with all diligence for that of it proceedeth life And because it is a supernaturall gift which can neyther be obtayned nor kept and held without Gods help whiles so many and so great daungers and enemyes beset vs on all sides they mustimplore and craue help at Gods hands incessantly to that end both for themselues their children and their family and seeke to appease God by almes and other offices of piety For good is prayer with fasting almes Tob. 12. and better then to lay vp treasures of gold Let them lead a life correspondent to their religion let them quench their thirst of terrene things with the expectation of the celestiall and euerlasting goods euer mindâ—ull of that saying of the Apostle 1. Timoth. 6. They that will become rich fall into temptation and into the snares of the Diuell many vnprofitable and hurtfull desires which drowne a man into destruction and perdition For the roote of all euill is desire which some coueting haue strared from the fayth and thrust themselues into many sorrowes With these helps they may walke on in safety amidst the daungers of these tymes conserue and maintayne vnstayned the gift of the true and only Religion and by it with facility and case purchase life euerlasting to which God of his infinite mercy bring vs all Amen FINIS AN APPENDIX TO THE FORMER CONSVLTATION WHETHER Euery One may be saued in his owne Fayth and Religion WRITTEN By the same Leonard Lessius of the Society of IESVS Permissu Superiorum M.DC.XVIII THE PREFACE WEe haue before in the Preface of our Consultation set downe and briefely confuted a certaine grosse error which holdeth it inough for our saluatioÌ„ to belieue in Christ and that he died for our sinnes But because it is much spread and hath sunke deeply into the minds of many I was requested to treate of the matter more at large and therefore now I will deuide it into two seuerall Questions bringing arguments for eyther part The first Question shal be VVhether it be sufficient for saluation to belieue in God and do no man iniury which is as much to say as Whether euery man may be saued in his owne Faith which he professeth if therin he endeauour to liue honestly The second Question VVhether it be sufficieÌ„t to saluatioÌ„ to belieue in Christ that he dyed for our sinnes although we belieue not many other articles of faith THE I. QVESTION CONCERNING the first Question many in these tymes do hold are of opinion that euery man may be saued in his owne religion The ground of ouâ— Aduersaries opinions their principall reasoÌ„ wherwith they are moued to this is because it seemeth vnto them incredible that al Iewes and Turkes many of whom do deuoutly worship God and deale iustly with their neyghbours should perish for all eternity only because they haue not belieued in Christ especially since for want of this beliefe they seeme not to deserue much blame they being from their infancy trayned vp in a religion different from Christianity For why say they should God who would all men to be saued so strayten the way vnto heauen why should those miserable souls who according to their capacity do their best to please him do wrong to no man and do lead a iust and honest life be condemned to eternall payne for the ignorance of that thing wherein they were neuer sufficiently instructed The I. Reason But this opinion of theirs The same refuâ—ed by foure Reasons although in naturall reason it may seeme to carry some colour of truth and equity yet considering those thinges which are reuealed vnto vs in holy Scriptures it is a meere Paradox For if euery Turke and Iew may be saued in their beliefe then iuvaine haue the Apostles and holy Fathers so much laboured in preaching planting of the Christian faith In vaine so many Martyres by all manner kind of torments haue shed their bloud and spent their life in the confession therof For they might haue abstayned from this doctrine profession without any preiudice to their saluation and haue rested contented with the Iewes in the profession and
but in some few indifferent matters and nothing necessary vnto saluation in so much that it is all one in what religion thou liuest seing that thou maist indifferently in all of them obtayne thy saluation the which is nothingels but to open the way to Alcoran and to make Mahomet equall with Christ or rather manifestly to bring in Atheisme For to approue euery Religion is to take away all Religion and to thinke none necessary seing that the true Religion can be but one The fundamentall reason wherupon this opinion especially relieth is of no moment For first if it be not incredable that God for the space of some thousands of yeares hath left the whole word in Idolatry excepting only the Iewish nation being but a little portion or corner of the whole world and to haue permitted it to be vtterly ouerthrowne albeit there were so many rare wits among them so many diligent worshippers of God and all humane iustice and honesty it should not also seeme incredible if we say that now also he suffereth the Turkes and Iewes to perish Secondly the Turkes and Iewes are lesse to be excused now in that they do not belieue in Christ then the Heathens were in times past in not acknowledging one God to be the Creator of heauen and earth The reason is because when almost the whole world was in Idolatry the feruent heat of the common custome carried all by force away with it neyther was there any reason offered vnto priuate meÌ„ why they should greatly doubt of their religion neyther if there had byn doubt obiected vnto them could they find out any easy way to know the truth But now after that the fayth and Religion of Christ is diuâ—lged throughout the whole world and that Christians are euery where extant it cannot be but that many occasions are offered vnto the Turkes and Iewes of doubting of their Religion They are bound therfore to discusse and conferre the matter with the ChristiaÌ„s dwelling night vnto them the which if they do not but auert their minds froÌ„ these kind of thoughts by reason of the hatred they beare vnto Christian Religion or vpon some other cause they make themselues vnexcusable before God for the busines of our Religion saluatioÌ„ is of so great weyght and importance that it ought to be preferred before all other things when there is any iust reason of doubting offered it must with all diligence be examined albeit we should for that purpose be forced to go into farre countries for our resolution Lastly if there be any who haue hard nothing of Christian Religion or which do thinke that there is nothing wherby they may be iustly moued to any further inquisition those men shall not be damned for the sin of Infidelity that is to say because they haue not belieued in Christ but for some other things which they haue done agaynst the law of nature the which by help of God they might haue eschewed for God hath not left them so destitute of his prouidence and help but that they may auoid those synnes which they do commit if they would as they may ought to cooperate with Gods holy inspirations and take comfort and pleasure therin None therfore can impute his damnation vnto God albeit the way be straite to saluation but vnto himselfe to his owne negligence I say and wickednesse wherby he hath neglected Gods holy inspirations and coÌ„temned his profitable admonitions and willingly and wittingly against his owne conscience hath throwne himselfe headlong into sinne it being his vtter ouerthrow THE II. QVESTION THE other Question is whether it be sufficient to saluation to belieue in Christ and that he dyed for our sinnes albeit we will not belieue many other things Many especially of the coÌ„mon sort of people The opinion of the vulgar people do esteeme it sufficient so that those thinges be belieued which are set downe in the Apostles Creed of God and Christ other things they account indifferent and euery one may belieue what with a good faith he pleaseth but they will haue the Apostles Creed belieued of euery one in that sense which seemeth best vnto any of them They conclude therfore that any which confesseth Christ may be saued in his owne faith whether he be a Papist or a Lutheran or a Caluinist or an Anabaptist or of any other sect for all these haue the same head which is Christ Coloss 2. 1. Cor. 3. all do rely vpon the same Foundation which is Christ Iesus they cannot therfore be deceyued of their saluation albeit they disagree in all other thinges Herupon some noble men who do vse these new religions to the establishment and increase of their power and dominions doe labour very much to make one Church of the Lutherans and Caluinists and they goe about to perswade vs that there is no difference amongst them but in some small points indifferent matters But this opinion doth include in it many inconueniences The 1. Reason First because it saueth almost all the auncient Heretikes The same refuted by ten Reasons for most of them do confesse Christ and belieue the Creed in their ownesense The Arians therfore might be saued in their herefy who denyed God the Sonne to be consubstantiall with his Father The Macedonians who made the holy Ghost lesser then God the Sonne The Nestorians who affirmed there were two persons in Christ The Eutichians who held that the flesh of Christ was conuerted into his diuinity The Apollinaristes who said that the diuine Word was vnited in Christ as a reasonable soule vnited to the body The Monothelites who affirmed that there was one only will and operation in Christ The Pelagians who denied originall sinne and taught that a man by his naturall forces might deserue the grace of God and his saluation The Donatists who affirmed that the Church of God was euery where perished but only in Donatus his company The Nouatians who denyed pennance to those that had denyed their fayth The Montanists who thought Montanus to be the holy Ghost All these according to this opinion euery one in his owne fayth and heresy may be saued because they haue belieued in Christ did hold the Apostles Creed no lesse to be belieued then now adayes the Lutherans and Caluinists do But what can be sayd more absurd or more like a paradox in the Church of God For if eternall saluation may be obtayned by this kind of fayth why haue there byn holden sâ—â—any Councells against those heresies the Bishops throughout the whole world being assembled togeather with so great labour and charges why haue those heresies byn so often condemned by excommunication why haue the holy Fathers so much laboured in the extirpation threof why haue Catholikes so much detested the conuersation and company of those heretikes why would some of them rather chose to suffer banishment death and all kind of tormâ—â—ts then to subscribe vnto any of these heresies All these