by vertue and power of Gods decree And this againe was in tymes past an heresy of Simon (d) VinceÌ„t Lirin Magus and of (e) Eusebius l. 5. c. 20. Florinus 3. Both teach that good works be not necessary to saluation and that fayth is ynough But this was an heresy of the same Simon (f) Iren. l. 1. c. 20â— Magus and of (g) Aug. haer 54. the Eunomians about the yeare of Christ 360. 4. Both also teach that syns though neuer so many and great do not hurt him who hath fayth for that the malice of them is not imputed to him who beleeueth And this was also in tymes past an heresy of the (h) Aug. haer 54. Eunomians and of Basilides and Carpocrates as witnesseth Irenaeus l. 1. c. 23. 24. 5. Caluin denyeth the reall presence of Christs body in the Eucharist But this was againe an heresy of Berengarius about the yeare of our Lord 1051. Where it is to be noted first though some priuately before Berengarius doubted of that matter and moued the question about it yet none was so hardy as to professe it in publike as testifieth Hugh of Langres and Adelman of Bressia in their epistles to Berengarius and Paschasius in his booke of the words of the Institution of this Sacrament In so much as this was the constant and vniforme doctrine of the Church not opposed against by any arch-heretike vntill the tyme of Berengarius Secondly that Berengarius his opinion was whiles he yetlyued condemned in fiue Councells and that Berengarius himselfe thrise abiured his opinion and in conclusion died very penitent in the Catholike fayth He being dead the same heresy lay buried vp welneere two hundred yeares vntill the tyme of the Lollards who brought it to light againe as is gathered out of Trithemius in his Chronicle about the yeare 1315. After this againe VVicliffe held the same as appeareth by his third article After his death againe there was a deep silence of that matter for the space of an hundred yeares vntill Swinglius renewed it and Caluin and some others after him Whereby it euidently appeareth that this opinion was euer in the Church held for a manifest heresy therfore eyther the Church hath euer erred in a principall article of fayth and so consequently it was neuer Christs Church or that opinion which abrogateth and disclaymeth from the Reall presence of Christs body is an heresy indeed 6. Both take away all traditions and would haue all things to be comprehended in Scriptures alone The same was the heresy of the Arians as is recorded by S. Augustine also of Nestorius l. 1. contra Maxim c. 2. vlt. Dioscorus and Eutiches as is declared in the seauenth Synod Act. 1. 7. Both deny the Sacraments of Penance and of Confirmation The Nouatians taught the same opinion long ago as witnesse S. Cyprian l. 4. epist 2. l. 3. baer fabularum and S. Theodoret 8. Both teach that the Church consisteth of good alone and that the Church in former tymes visible perished notwithstanding for many ages that in this tyme it only remayneth in their congregations The very like was the heresy of the Donatists as testifieth S. Augustine l. de vnit Eccl. c. 12. 9. Both of them teach that prayer is not to be made for the dead that 〈◊〉 fast of Lent or any other stable fasts be not to be keep but euery one is then to fast when it shall to him seeme good The Aerians taught the very same in former ages if we beleeue Epiphamus haer 75. and S. Augustine l. dehaer c. 33. 10. Both deny the veneration of holy Reliques of Christs and Saints Images and call it Idolatry Vigilantius did no lesse many ages past as witnesseth S. Hierome The same did the Image breakers as testify Zoneras Cedrenus and Nicephorus touching them who made war against Images By these it is more then manifest that the chiefest opinions whereof Lutheranisme and Caluinisme consist be ancient heresyes long since condemned by the Church and that the same were alwayes held in the Church for heresyes The same may we easily exemplify and declare touching the rest Vide Bellar de notis Eccl. c. 9. Coccius de signis Eccl. l. 8. art 3. Wherehence it followeth that these Religions be nothing but the very sincke of heresyes of old longe ago put to silence and now in these latter dayes brought to light againe The XI Reason From the want of a Rule of Faith THESE new Religions haue no certaine rule of Faith to follow therfore they are not to be receyued For the principall heads of Religion must be determined certaine and withall immutable And that they haue not any certaine rule of beliefe whereby it may be resolued what is necessary to be beleeued and what not is euident First for that they admit neyther the traditions of the Church nor the authority of generall Councells nor the iudgment of the ancient Doctors of the Church and of those who flourished and liued before these our Controuersies Luther reiecteth all traditions in c. l. 4. c. 8. §. 6.7 8 in Antid ad 4. fesâ— Conc. Trident 1. ad Galatas as doth Caluin also l. 4. Instit and they teach that nothing is to be beleeued nothing to be receyued an holy Scripture Luther so contemneth Generall Councells which haue hitherto had most great authority in Gods Church for they be as it were the Parlaments of Princes In art 115 sequentib Peers in Christs Kingdome as he will haue the definitions therof subiect to the iudgment and censure of euery priuate person And he further sayth that it is a mad thing that the Councells will conclude what is to be beleeued And in the same place he teacheth that what is to be beleeued what not is to be left to the iudgment of euery spirituall man Caluin insinuateth no lesse l. 1. c. 7. § 1.2 4. when he sayth that it is not for the Church to iudge what books be Canonicall but that appertayneth to the inward spirit alone Finally as touching the Fathers Luther careth not for a thousand Augustines l. contra Regem Augiae a thousand Cyprians Caluin also in very many places contemneth them and affirmeth that they erred Wherefore none of all these is vnto them a rule of fayth But say they The Scripture it selfe is vnto vs a rule of fayth it caÌ„not erre But it is an easy matter â—o shew that this rule serueth not the turne First because we by this rule cannot iudge of the Scripture it selfe and so the rule it selfe will remayne vnto vs vncertain which yet should haue the greatest certitude of all For by the Scripture it cannot come to be knowne for certaine that such a book is truly Scripture is not Apocripall nor composed by some deceiptfull person that this or that sentence is not peruerted northrust in Finally that nothing is added or taken
and Anabaptists are at bitter wars one with another about many points of fayth and do impeach one the other of heresy The Lutherans do dissent both among themselues in many things and from Luther himselfe â—heir Father and Apostle in so much as at this tyme there be reckoned thirty one principal Sects of Lutherans different in name and disagreing in many points of doctrine The Caluinists be at variance among themselues especially in the Article touching the head of the Church For a great part of them giueth that power to the secular Prince though she be a woman and these be called Protestants Others of them hold the same for impiety and blasphemy and those they call Puritaus The Anabaptists differ among themselues in very many things so as of them there be numbred 14. diuers Sects distinct both in names and in points of doctrine Finally it is now come to this that where euery one followeth this rule of Scripture alone and relyeth vpon it there be almost as many heresyes as there be heretiks For the greater part of them especially the more simple affirme that they little regard or care what Luther or Caluin taught sith they cleaue fast to the holy Scriptures and recur to the word of God in which there cannot be any errour and so they thinke themselues very secure And euery one vnderstandeth the Scripture according to his own capacity and sense Wherhence it followeth that where they thinke they haue the Scripture for an infallible rule of their beliefe insteed of Scripture they haue and follow their owne imagination For whatsoeuer they imagine to be signified meant by the words of scrip ture they take for the true fense of Scripture and so lookehow many diuers imaginations of men there be so many rules there be of beliefe But whence is it that to euery one his owne imagination should seeme the most true verity and the very fense of Scripture It procedeth partly of a certaine exceeding selfe-pleasing lone and estimation For he who maketh any great reckoning of himselfe easily perswadeth himselfe that all his owne innentions and conceipts of mind be great and extraordinary partly by working of the Diuell who doth in wardly pernert mensphanfyes so as what they apprehend they forth with for euery most light and idle poore reason thinke to be most cuident truth For whiles men wearied with the auncient Religion loathing it do auerse the truth longe to heare nouâ—lt yes they are by Gods iust iudgment suffered to be begnyled by the Diuell Whereupon whiles he worke the inwardly in their senses they thinke themselues to haue recevued the light of Gods spirit and vnto it they referre all iudgment touching matters of fayth Hence it is that to euery sect almost to euery priuate man their owne apprehension seemeth to be the pure word of God neyther care they for all the reasons that are brought to the contrary The Apostle insinuateth no lesse when he sayth 2. Thes 2. For that they haue not receyued the Charity of truth that they might be saued therefore God will send them the operation of errour that they may belieue lying He shall send not by way of commaund but by giuing more power to the Diuell for the deceyuing of them who haue contemned the truth or ancient Religion and the thrusting of them into a thousand errors But the most of them especially the simple say God will not permit them to be deluded who search the truth with an humble hart for the hath promised that he will giue a good spirit to them who aske him And this do I for I make my petition to God that he would please to illuminate me open vnto me the true sense of the Scriptures and I cease not continually to search them This is a great deceipt of the Diuell For how do they with an humble hart search out the truth who contemne makeno esteeme of the iudgment of the Doctors of the Church of the interpretation and exposition of the holy Fathers and of the definitions of Generall Councells who refuse to vse the way appointed and shewed by God and require vnnecessary reuelations For from them they might vnderstand the truth and exempt themselues from all errour but they haue not a will to submit themselues vnto them thinking that they may by their owne industry their owne wit and priuate spirit with a more facility and certainity find the truth out of the bare naked Scriptures As though the holy Fathers Doctors and Prelats of the Church did eyther not search the Scritures or wanted the spirit of God and sound iudgment so as it passed their skil to ariue to the true vnderstanding therof What greater pride can there be thought then that a priuare person and comonly an Idiot ignorant of all antiquity and good literature should prefer himselfe before so great authority and holynes and so great a number of Doctors And therfore they must not thinke thatso longe as they be of that mind they shall obtaâ—ne any thing at our Lords hands because they aske both yll and prowdly but that they shall rather be deceyued by the spirit of pryde and of lying whereunto they are by Gods iust iudgment for so great a cryme delyuered This is that spirit whereof all heretiks though they be neuer so different in Doctrine haue their part and vaunt themselues and of which euery one thinketh the truth to be reuealed vnto him which certes he that is not blinde may casily obserue and see because Gods spirit reucaleth not contraryes Moreouer the holy Scripâ—ure no where remitteth priuate men in doubts of fayth to the fearch of the Scriptures but to the Church and to them who be the Prelats of the Church So in Deuâ—eronomy c. 17. in matters of doubt they are remitted to the Priests who haue charge and rule for the tyme whome he that shal refuse to obay is sentenced to dy Therfore hath God appointed pastors doctors in his Church therfore would he haue it conspicuous to the whole world to be the pillar and firmament of truth that all might with case make their recourse vnto it and most securely repose vpon the determination of it There is not giuen to all the spirit of vnderstanding the Scriptures as is plaine by testimony of the Apostle 1. Cor. 12. 1. Ioan. 4. 2. Cor. 11. We are not to giue credit to euery spirit but the spirits are to be tryed if they be of God Wherfore though your spirit suggest vnto you something you are not therefore secure for you are not sure that it is of God For it is certaine that infinite numbers haue been and are deceyued cuery heretike vaunteth himselfe of this spirit The Angell of Sathan oftentymes transfigureth himselfe into an Angell of light Wherefore by what hath been said it is most euident that a priuate spirit cannot possibly carry it selfe for the rule of beliefe The XII Reason Drawne from Absurdity
A CONSVLTATION WHAT FAITH AND RELIGâ—â—â— is best to be imbraced WRITTEN IN LATIN By the R. Father Leonard Lessius Professour in Diuinity of the Society of IESVS AND Translated into English by W. I. IHS Permissu Superiorum M.DC.XVIII TO THE RIGHT HONORABLE THE LORD MAIOR TO THE RIGHT WORSHIPFVLL THE ALDERMEN AND TO THE RIGHT WORTHY CITTIZENS OF LONDON The Translatour wisheth all Health and Happines Temporall and Eternall RIGHT HONORABLE RIGHT WORSHIPFVLL AND RIGHT WORTHY I Was pâ—rswaded to present you with this Treatise traÌ„slated by 〈◊〉 into our mother tongue that hath appeared far better 〈◊〉 in â—â—owâ—yde it was first inuested only through the loue and respect I beare to your so we deserming persons whose speciall endeauors amidst your other sorâ—ous imployments in that famous Citty should be and I hope is the attayning of such a traffike that may more redound to the profit of your Soules then your temporall Estates since you know well that a sure and solid foundation of true Religion worketh Eternall Saluation and the contrary eternall woe and misery though otherwise one were neuer so fortunate in all worldly prosperity The worke it selfe is but of some few houres reading and the Author I hope will not be distastfull vnto yow in respect of his person though otherwise of a different Profession habit And though I doubt not but that many of your haue already seene other learned Bookes of like subiect yet because this affoardeth so great variety of forcible Motiues both singularly chosen and most aptly expressed to settle mens Consciences in so waighty an affayre as this is I haue therfore thought good to present it to your View though in a more humble and far lesse polished stile then so profitable a subiect deserueth And heerunto I was the more encouraged by vnderstanding the great fruite and profit which many haue all ready and do dayly reape by a diligent perusall of this Booke in other languages hoping for no lesse in our owne then it hath produced in the Latin French and Dutch especially in men so zealous in that Profession which hath by in these later tymes preached vnto you Which zeale of yours would no doubâ— be more feruent if Gods Grace by other mothâ—es proposed should open your eyes to see the cleernes of the Catholike Verity Neither should it offend you that your Consciences hauing byn setled these 60. yeares last past in the Faith that was then proposed vnto you now a new reuiew of matters belonging to Religion should be offered For synce the Scripture doth premonish vs that Heresies must of necessity be and false Teachers would come to disturbe the peace and vnity of the Church of which sort as is apparent by her contrary doctrines this our vnfortunate Age hath byn most fertile it is doublesse no disgrace or signe of leuity or inconstancy by a diligent and iudicious examen to try which of all these diuers spirits is of God and which is that Catholike Church so often commended vnto vs in the Scriptures as nothing more plainely and seriously In which important search the Reading of this little but golden Treatise will by Gods grace affoard such light to discerne Truth from Falshood and such meanes to find out the true gate of Catholike faith which only leadeth to saluation as may satisfy the most Iudicious especially if they reade with that humblenes of spirit as they ought to do who desyre to know the Truth In reading therfore consider attentiuely euery Passage ponder the waight and substance of ech Reason not posting the same ouer as many do transpotted with curiosity to read all new Bookes that come forth and I doubt not you will receaue aboundant satisfaction Read then most worthy Cittizens the ensuing Consultation with an indifferent and vnpartiall eye that you may enrich your soules with the treasure of true knowledg doctrine which leadeth to eternall Life and Happines Wherof I humbly beseech his diuine Maiesty to make you partakers to whom I haue heerewith dedicated both my selfe and seruice to remayne Your seruant euer in Christ Iesus W. I. This 30 of Septemb. 1618. THE TABLE OF THE CONTENTS of the ensuing Consultation THE Preface pag. 1. The I. Consideration Of the desire of Perfection wherunto Christian Religion leadeth pag. 8. The II. Consideration That Christian Religion excludeth liberty of sinning pag. 11. The III. Consideration Drawne froÌ„ the Sanctity of the followers of true Religion pag. 2â— The IIII. Consideration From the miracles wrought by the imbracers of Catholike Religion pag. 36. The V. Consideration From the Conuersion of Nations by the imbracers of Catholike Religion pag. 48. The VI. Consideration From the Name Catholike and from the thing it selfe signed or marked with this Name pag. 55. The VII Consideration From Succession pag. 59. The VIII Consideration From the consent of the ancient Fathers and Doctours of the Church and from the decision of controuersies without which there is no sodality or fellowship pag. 65. The IX Consideration From diuers causes and reasons for which these new doctrines are to be suspected and shunned pag. 74. The I. Reason Deduced from Nouelty pag. 75. The II. Reason Taken from the defect of Succession pag. 87. The III. Reason From the defect of their Mission pag. 9â— The IIII. Reason From the want of Miracles pag. 106. The V. Reason From the conditions of their liues and manners pag. 116. The VI. Reason from their errors and inconstancy in Doctrine pag. 125. The VII Reason Taken from the fraudes and deceipts which the Sectaryes commonly vse pag. 135. The VIII Reason Drawne from the ouerthrow of good Workes pag. 153. The IX Reason Deduced from the liberty of life which they yield vnto pag. 158. The X. Reason That they renew old Heresies pag. 166. The XI Reason From want of a Rule of Fayth pag. 171. The XII Reason Drawne from Absurdity pag. 181. The X. Consideration And conclusion of this Consultation pag. 189. An Appendix of the Author Whether euery one may be saued in his owne Fayth and Religion pag. 214. A CONSVLTATION WHAT FAITH AND RELIGION IS TO be imbraced GREAT is the variety of Religion in this our age and great is the contention about the truth therof Many in this point do continually wauer nor can they determine any certainty passing from one Religion to another as it were from house to house for trialls sake thereby to find tranquility of mind Others through an inconsiderate boldnes do imbrace any Religion which by chance they light vpon without either examining or vnder standing the same who when they are demanded why they preferre that Religion before others they haue no other answere but that it seemes better to them or els which commonly all do oragge of because they follow the very pure word of God This busines notwithstanding is most worthy of great deliberation and discussion seeing that heerin consisteth the very center of our saluation Euerlasting saluation or damnation is
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
Author then was it secret therfore cannot be the religiō of Christ which is a wayes apparent manifest And whatsoeuer in this discourse hath byn said and proued concerning Lutheran religion yow must vnderstand to haue byn said and proued also of Caluinisme and Anabaptisme for that the selfe same nouelty and reasons belong to all three but that for perspicuityes sake and not often to repeat with tediousnes all three names we haue only nominated one Therfore do I conclude with the words of S. Hierome Hier. Dial. contra Lucifer in fine who writeth thus That I way set thee downe briefly and playnely any opinion Thou must saith hee remayne in that Church which was founded by the Apostles and continueth vntil this very day And if by chance thou shouldest he are those that be called Christians to be named of some other and net of Iesus Christ to u it of the Marcionites Valentiniās Montanistes c. know thou certainly that that is not the Church of Christ but the Synagogue of Antichrist for that because they were institued afterward they do demonstrate themselnes to be those whome the Apostle foretould c. Nor let them flatter themselues if out of certaine places of Scripture they do seemete affirme that with they say for that the Diuell did also alleagde Scripture for his purpose and the force of Scripture doth not consist in reading but in vnderstanding So S. Hierome Nouelty therfore is a signe of heresy fortould by the Apostle denomination is a signe of nouelty and the vsurping of Scripture is common to the Diuell himselfe and all heresyes The II. Reason Taken from the defect of Succession ANOTHER reason why these religions are not to be allowed of is The want of succession for that they want an orderly and continuall Succession of Ministers in the Church from the Apostles which succession is necessary that any Religion or Church should be deemed Apostolicall for without the same it cannot be continued with the Apostolike So as the Ancient Fathers for the most part teach that they who say they haue the true Church of Christ with them must bring forth the succession of their Bishops and reduce the same vpwards to some one of the Apostles by an orderly continuation which if they cannot do it is an easy matter to conuince them that the true Church of Christ is not with them For so Optatus Mileuitanus in his second booke against Parmenian when he would conuince the Donatistes that they had not the true Church with them said Shew forth the origen or beginning of your sea yow that wildaime the Holy Church to your selues And Tertullian in his prescriptions againg heretiks saith Let heretikes shew forth the origen of their Churches let them recount the order of their Bishops succeeding from the beginning that he who was the first should haue some Apostle or Apostolike man for his Author and predecessour c. The same argument do the rest of the Fathers commonly vse as (a) lib 3. cap ◠Irenaeus (b) hoeresi 27. Epiphanius (c) cont Lucifer Hieronymus S. (d) cap. 4. cont Epist Fundam Augustine and others Now it is well knowne that neyther Lutherans Caluinistes nor Ana baptistes can with any the least colour do the same For to whome I pray you did Luther who for the most part was the Author and first parent of these new religions succeed Whose Chayre and authority did he occupy who before him was the prelate of the Luther an religion as also before Caluin and Zwinglius who was their predeceslour And if none can be assigned it is cleere that they want that succession which the Ancient Holy Fathers do require that any Church should be ioined with that of the Apostles Againe Want of Ordination they do not only want succession of Chayre and authority but euen the ordination of degrees descending from the Apostles For that there was alwayes requisite a double power in the Ministers of the Church both of them by an orderly continuation deriued from the Apostles as before we haue shewed in the 7. Consideration to wit Power of Order by which Sacrifice is offered and Sacraments are made to sanctify the faithfull and Power of Iurisdiction by which the authority of gouerning and feeding the Church with the word of God is giuen c. But these new religions can reduce neither of them to the Apostles Not the power of Iurisdiction because they want succession as before we haue said nor yet the Power of Ordinatiō or Order for who ordained Luther or Caluin a Bishop of their Church And if they say that order is not needfull they do contradict all antiquity and the perpetuall vse of the Church For neuer yet was there Bishop in the Church so as he had authority to exercise all Bishoply functions but that he was ordained by some other Bishop to whome by the Constitution of the Apostles themselues must be adioined two other bishops as is expressely commaunded in the first Canon of the Apostles fourth of the Nicene Councel as also insinuated by S. Paul writing to Timothy a Bishop 1. Tim. 4. and warning him thus Do not neglect the grace which is in thee which grace is giuen thee by prophesy with imposition of the hands of Priesthood that is to say of those Bishops who togeather with the Bishop that doth ordaine do lay their hands vpon him that is ordained as the Ancient Fathers do expound it By which it is cleere and euident that the Lutherans and Caluinists haue neither of these forsaid powers from the Apostles nor can they deriue the same from the Apostles and consequently in that they do not descend from them they haue not the true religion and Church with them For that the true Church according to both powers ought to be deriued and to haue continued with them from the Apostles as we haue shewed before seing that all power spirituall ought to be deriued from Christ through the Apostles and their successours by a continuall and orderly succession and communication to other ministers of the Church as the corporall life of man is deriued by certaine meanes through a continuall succession from our first parent Adam to the last For euen as in the old Testament there were no priests except those that descended from the Tribe of Leui thorough Aaron so in the new there are no priests or Bishops except those that descend in degree of Order and power of Iurisdiction from Christ the chiefe Priest through the Apostles and their successours And therfore as the Sinagogue could not be without priests descending by a continuall succession from Aaron so the Church of Christ cannot be without Priests or Bishops descending by the same continuall succession from the Apostles and their successours But the Congregation of Lutherans and Caluinistes had neuer any such ministers had neuer any Bishops-lawfully ordayned amongst them descending in power of Iurisdiction from 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
religion hath shined with the greatest glory of miracles of wisdome and of sanctity of her followers throughout all former ages and doth at this day also shine it is needfull therfore of greater and more euident miracles now wherby lawfully put her out of possession and reiect her as also there is more need of greater knowledg sanctity and publike fame in the followers of these new religions now then euer was in the old And lastly if the religion of the old Testament amongst the Iewes was to be changed and that they were to passe from a shaddow to the truth or from a type or patterne to the true sampler it selfe although our Lord might most clerly haue conuinced and shewed out of the Scriptures that this mutation and change was to be made and that himselfe was sent of God for the same purpose he thought good notwithstanding to cōfirme the same with very māy most wonderfull miracles that there might be left vnto them no occasion of doubt or turning backe how greatmiracles then shall we thinke to be needfull now for the changing of religion in the new Testament when as the Scriptures do cleerly denounce that there thalbe no more changes made but that God wil be present with her for her assistance to the worlds end and that the gates of hell shall not preuaile against her For what wisdome were it for any man to belieue so great a thing so new and paradoxicall so much against Scripture and iudgment of all the ancientt Fathers without extraordinary great miracles Nay what miracles can there be great inough to make a man at least probably to belieue so strang a thing Heerhence it is manifest that we haue great cause to require of them such miracles and that they deale perfidiously with vs when as they would haue vs to giue them credit in matters of so great importance without miracles and vnlesse we do belieue all vpon their bare word they presently raise vp grieuous presecutions against vs. But they will say Whether do they proue ther doctrine out of the Scriptures We proue our opinions and doctrine out of the Scripture Be it so but yet according to your owne sense and iudgment and not according to the consent of the Ancient Holy Fathers and the receaued Doctors of the Church who liued before these our controuersies so could not be any way partial therin Againe their arguments like vnto spiders webbs are very easily dissolued by Catholike Doctors besides that there are so many new Reformers sprong vp within these 80. or 90. yeares so many repayrers of the decayed Church so māy reniuers of the extinct Religion who also be most contrary one to anothers and what one buildeth vp another pulleth downe yet notwithstanding do they all confirme their opinions out of the Scriptures all do rest vpon her testimony alone all do make Scripture the only foundation of their building and therfore the proofe of all is to be admitted or of none And lastly seing that nothing is to be belieued vnlesse Scripture say it Where I pray yow doth it say that you or he or such a one was sent of God for the reforming and restoring of the decayed Church and Religion They will say Whether it be a miracle to haue many followers perhaps that they want not miracles for that it is a very great miracle that in so short tyme so many haue imbraced this new Ghospell And this perhaps might haue some colour if their religion were more austere and strict vnto the flesh then is the Catholike But seing that this their new Doctrine doth banish all austerity and sharpnes of the Catholike Religion and giue all liberty to the flesh what miracle is it if many follow and imbrace the same what meruayle is it if weighty things fal to the ground when as their props be takē away or that riuers run into the sea their dāmes stops remoued our corrupt nature doth most of all incline to liberty which it findeth in these new religions and therfore we do the soner imbrace and follow them not because we being persuaded by the force of reason do belieue that they are more holy but because we find in them that which we sought for and that which without feare we might enioy vnder the colour of religion and piety Moreouer this miracle may aswel be brought on the behalfe of all the Sectes of all these new Reformers as of one for that many haue ioyned themselues not only to the Caluinists but also to the Lutherans and Anabaptistes and therfore they must be all holy and come from God as their Author But God cannot deny himselfe nor destroy that which he hath established and therfore cannot be Author of so contrary religions the one damning the other to the pit of hell The V. Reason From the Conditions of their Liues and Manners THE fifth reason is because that these Religions were brought in by men of bad life and such as were noted of infamy pride enuy and notorious detraction giuing shew of nothing lesse then an Apostolicall Spirit For as for Luther we know that he was somtymes a professed Monke and Priest thet by bound with a double vow of continency We know also that leauing his Monastery and casting of his habit and profession be returned to a secular life againe where ioyning himselfe to a professed Nunne whome he enticed out of her Cloister he liued dayly in her company by which fact in the iudgment of all the world he committed a twofold synne of Sacriledge and did alway reiterate the same as often as he abused her body What manner of life can be more scandalous then this Moreouer we know that he was so exceedingly giuen to good cheere and lust that he was dayly occupied in banquetting and drunkennesse (a) lib de vita coniugali affirming that a woman was more necessary then to eat drinke or sleep that it was (b) Serm. de matrimonio lawfull to vse the maid if the wife refused to do her duty The life of Caluin is written by Hieronymus Bolsecus Iulius Brigerus and others being full of most notorious wickednes to wit false accusations of others murthers robberyes filthy and lewd behauiour all which things haue byn obiected against him by diuers wryters wherunto I could yet neuer see any answere Of Luthers infamy it is manifest to all the whole world that wheras he being a professed Monke and a Priest he ioyned himselfe to a professed Nunne which fact by the iudgment of all learned Doctors purchaseth infamy For if by the Emperours lawes that man be infamous who is taken in adultery L. Palam S. Quiin adulterio ff de ritu nuptiarum how much more is he infamous that hath twice contracted sacrilegious mariage and dayly vseth sacrilegious copulation For that it is a far more filthy thing to be an Adulterer of Christ then an Adulterer of the wife or husband The infamy of
authority of a Greek and Latin Copyes in the Dutch Bible translateth it thus Hoc significat Corpus meum This signifieth my body In the 2. Act. 27. where it is said Non derelinques animam meam in inferno Thou wilt not leaue my soule in hell Beza translateth it thus Non relinques cadauer meuÌ„ in sepulchro Thou wiltnot leaue my carcasse in the graue changing the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth animam into cadauer and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 orcum into sepulchrum And is not this thinke yow to corrupt Scriptures Caluin doth so expound almost all the places of Scripture wherby the Ancient Fathers dyd proue the Trinity of Persons and the Diuinity of the Sonne or the Holy Ghost that he doth eueruate all the force therof wherin he doth not alittle symbolize with the Iewes Sabellians Arians and Macedonians Againe the 53. whole Chapter of Isay which is manifestly meant of the passion death and satisfaction of Christ Caluin expoundeth it metaphorically of the griefes and molestations which the Iewish people by their sinnes did cause vnto Christ And what can be more violently or absurdly spoken or what can be more fitly accommodated to the Iewes perfidiousnesse Matth. 19. vers 17. where it is said Si vis ad vitam ingredi serua mandata If thou wilt enter into life keep the Comaundements Caluin will haue this speach to haue byn vttered by Christ in a scoffing manner or mockingly Allo ad Hebr. 5. vers 7. Exauditus est pro sua reuerentia He was heard for his reuerence Caluin expoundeth the greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie metum or dubitationem feare or doubtfullnes and saith that hereby is signified that Christ was stroken with so horrible a terrour of death that he was ready to fall into delperation of his eternall saluation I omit many other places Monsieur du Plessis a principall Caluinist in France in a little booke of his which he published Of the supper of our Lord hath corrupted more then an hundred testimonies of Fathers Doctors partly by cutting of and mangling their words and partly by adding therto of his own As also in this booke of his he produceth many arguments which by Schole doctors as the manner is are obiected against the truth and afterwards solued and answered by themselues as if they had byn set downe expressely by them for their owne doctrine and opinions Of which fraud he was these yeares past publiquely conuinced in presence of the late king of France and many of his nobility by the Bishop of Eureux now Cardinall as is well knowne to all France And the very same deceypt and craft do all their writers vse when they go about to proue their opinions and doctrine out of the Fathers Moreouer Their alleaging of obscure Authorityes this is another comon tricke amongst these men to wit that in citing the Fathers opinions they do alwayes omit their cleere perspicuous sense which may explicate and plainely declare their mind and insteed therof they produce commonly some obscureÌ„ and darke sentences of theirs were they do but by chance and as it were by the way touch the controuersy in hand Of which fraud very many testimonies are alledged not only against the Reall presence of Christs body in the Eucharist but against many other euident articles of Catholike faith also as for example against free wil against internal lustice against merit of good workes against the Authority of Councells c. And there is nothing so cleare and euident in our faith which by certaine obscure places of Scripture or Fathers may not seeme to be impugned nor is there any thing so absurd which by that meanes may not be defended For what is more absurd then to say that Christs body is euery where alwel as his Diuinity And yet do these men go about to confirme the same by many restimonies both of Scriptures and Fathers What is more absurd then to say that God is the Author of all synne Or that man hath not free will And yet do they alleadg many obscure places both out of Scriptures Fathers to establish those their fancies Yâ— they seeke for truth why then do they omit those places which be plaine and perspicuous and fly vnto such as be obscure and darke why do they not stand to the iudgment of the ancient Fathers and Doctors for explication therof who were long before our tyme but will only rely and rest vpon their owne sense and interpretation When as any obscure speaches of the Fathers do but seeme to fâ—uour them those they do diligently and readily produce and do indeauour to confir me their Doctrine therwith but when Catholikes to the contrary do alledg any thing out of the Fathers which is euidently against them then they make answere presently and sayâ— that the Fathers were meâ—â— and consequently subiect to error but they rely vpon the word of God which cannot errâ— Yâ— yow reply and say that the Fathers do also rely vpon the word God they answere that the Fathers haue not attayned to the vnderstanding of the Diuine word and therfore were deceyued Yâ— yow aske them how they know that the Fathers haue not attayned to the true sensâ— and vnderstanding of the word of God themselues haue they answerâ— that 〈◊〉 is euident out of the word of God But how is it euident seing there beso many and so diuers interpretations amongst them and that all the ancient Fathers haue interpreted otherwise them they and the Lutherans otherwise then the Caluinists and they againe otherwise then the Anabaptists The interpretation say they is euident to him that hath the spirit but to others not And thus do the Patrones of euery Sect answere and reduce their final iudgement of euery controuersy to a prinâ—â— spirit Therfore the Caluinists say that all the ancient Fathers all the Doctours of the Church all generall Councells wanted the true-spirit of vnderstanding the Scriptures as also do the Lutherans and Anabaptists at this day want the same only themselues haue the true spirit and to them it is specially graunted from aboue and therefore to them â—n is spirit is manifest in so much that whatsoeuer they teach that is the pure Word of God The very sume thing say the Lutherans to wiâ— that the Councells Fathers Doctours of the Church did want this true spirit as also the Caluinists Anabaptists do only to them it is graunted and therefore say they it is euident and certaine that our doctrine is agrable to the Word of God And finally the Anabaptists do take away this spirit from all others and clayme it as proper only to themselues But how absurd thinke you voyd of reason are al these things How incredible is it that all the Catholike Doctours and Fathers of the Church should want the true spirit of vnderstanding Scriptures and that it should begiuen now to the Caluinists only or
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
remission of Synns they explicate of not imputation only not acknowledging any inward renouation by inherent iustice and the infused gifts of God after which manner the Catholikes do hold that sinnes are forgiuen By these it is manifest how great a difference there is in the vnderstanding of the Creed Seing therfore that there is but only one truth and this in our Consultation we haue shewed to be among Catholikes it necessarily followeth â—â— one God Creator of all thinges because his Alcoran doth teach him so which he thinketh to be written by the spirits of God his faith albeit he belieue that which is true relyeth vpon a false and deceytfull reason by the force whereof he is moued to belieue many false and blasphemous thinges as that there are not three Persons in the B. Trinity and that Christ is not God and that Christ is inferiour to Mahomet and that Circumcision the like are still to be kept That faith therfore by reason of the foundation is both deceitfull and hurtfull the same hapneth vnto alheretikes the which being supposed I vrge the argument in this manner That faith which relieth vpon a false foundation albeit it belieueth somethings which are true cannot be sufficient to saluation but the faith of all the sects of this tyme relieth vpon a false foundation it cannot be therefore sufficient for saluation The first proposition is manifest in it selfe for how can that which is deceitfull vncertayne be the â—oundation of our eternall 〈…〉 How can the true Religion whereâ—â— we please God be grounded in a false deceitfull faith Truly it is no lesse repugnant to reason then if thou shouldest say that truth is grounded vpon lyes wisdome vpon error and vertue vpon folly The second proposition The faith of all sectaries dependeth vpon a false ground to wit that all Sects are grounded vpon a false and deceitful foundation I proue in this manner for eyther they belieue their opinions for the authority of their Apostles Luther Caluin Melancthon Zwinglius c. whom they iudge to be endewed with the spirit of God or because euery one of them in their owne priuate iudgement do beleeue those things to be coÌ„teyned in holy Scripture or lastly because their owne priuate spirit doth inwardly testify vnto them that those things are true or that this is the meaning of holy Scripture for whatsoeuer the sects of these tymes do belieue they are moued thereunto by one of these three reasons and they appoint one of them to be the foundation or reason of their beliefe but these foundations and reasons be altogeather false and deceitfull As for the first reason to wit the authority of Luther Caluin and the rest who first inuented these new Religions that it is deceitfull is many fest because we see by experience that both they might and haue byn often deceyued for they haue reuoked many things corrected many things and in many things haue they contradicted themselues as hath byn declared in our Consultation of Religion in the 9. Consideration and the sixt Reason Hence it commeth to passe that few now adayes will rely vpon their authority because they say they were men and therefore subiect to error wherfore their followers also do leaue them at their owne pleasure when they thinke they haue found any thing fitter for their purpose their authority therfore is deceitfull vncertayne euen by the iudgement of their owne schollers and followers Neyther is the other to wit the priuate iudgment whereby they expound the holy Scripture lesse deceitful for many false thinges by that priuate iudgement seeme to be true and many things which before seemed true are afterward iudged false From hence ariseth so great variety and inconstancy in many of them concerning matters of faith because indeed mans iudgement is weake especially in the mysteries of our fayth and the vnderstanding of holy Scripture the which far exceedeth the reach of mans wisdome and reason Many do answere that they do not rely vpon their iudgment in matters of faith but vpon the holy Scriptures which cannot erre Whether all sectaries do rely vpon the Scripture wherin how miserably they are deceiued by this appeareth because almost all the sects do say that they rely vpoÌ„ holy Scripture wheras notwithstanding they differ among themselues in most of the matters one teaching contrary vnto another the which could by no meanes come to passe if they did not rest vpon their owne iudgments but vpon the lawfull and common vnderstanding of the holy Scripture for the holy Scripture is no where contrary vnto it selfe neyther doth it any where disagree from it selfe that therefore they so greatly iarre disagree among themselues is caused by that they make a sense to the holy Scripture according to their owne priuate iudgment the which is diuersly framed by them according to the diuersity of iudgments and vnderstanding among them they rely therfore vpon the holy Scripture not as it is interpreted by the Catholike Church the holy Fathers but as they in their priuate iudgment do interprete it for the vertue and force of the holy Scripture doth not only consist in the bare words but in the sense and meaning therof but the priuate iudgment inuenteth this sense and ioyneth it to the words of the Scripture as lyfe vnto the body the whole reason of their fayth therefore is their priuate iudgmeÌ„t the which how deceitfull oftentymes it is may easily be declared by the disagreement of so many sects For it is all one whether thou saist that thou reliest vpon Scripture as it is interpreted by thy proper iudgment or that thou reliest vpon thy owne iudgment precisely in it selfe Finally the third reason whereupon many now adayes do rely is most deceitfull and skornfull of all a manifest signe wherof is that among the Anabaptists who aboue all others are guyded by the instinct of the spirit there is the greatest variety of sects and disagrement of faith the which could not be but that the spirit whereupon they rely and by whome they are gouerned is deceitfull and variable The same also is to be seene among Caluinists and Lutherans and amongst their sects and diuers factions for their owne opinion is certayne and euident vnto euery one of them by the testimony of their owne priuate iudgment the which inwardly teacheth euery one of them and affoardeth the testimony of truth vnto euery one of them whereby it is manifest that this spirit is not the holy Ghost the spirit of truth who cannot teach contraryes or be opposite vnto it selfe but it is a wicked spirit the spirit of error who is a lyar from the begining and the father of lyes who worketh in the children of incredulity of whome the Apostle saith Because they haue not receiued the charity of truth 2. Thess 6. he will therefore send them the operation of error that they may belieue in lyes And in another place 2. Tim. 4. In