to the Lutherans only or to the Anabaptists How vaine and friuolous is it that euery sect should challeng this spirit as proper only to her followers and haue no other proofe thereof then that the same is manifest to him that hath the spirit and he to whome it is not manifest hath it not And is not this now to walke round in a circle running to the beginning and reuoluing euery controuâ—â—sy to that which is most obscure and knowne to no man els For now should I know that you haue this spirit When did euer the Doctors of the Church proue their assertions on this fashion Euery proofe ought to be made by that which is most manifest to the Aduersary so as it may be therby the more easily graunted by him but this proofe of theirs whereon all their opinions are fouÌ„ded doth proceed from that which is most obscure and only relyeth vpon the iudgement of a priuate man who is both a party and an accuser in the cause For you cannot proue vnto me that you haue this spirit but only by your owne testimony which you giue of your selfe Ioan. 8. But he which giueâ—â— testimony of himselfe his testimony is not true to wit it is not to be accoumpted true vnlesse it be witnessed other wayes But they to wit the Caluinists cannot proue themselues to haue this priuate spirit by other wayes but would haue vs to beleeue them on their bare word and asseueration because they say that they are certaine thereof Therefore there is no reason why we should beleeue them but great reason father to the contrary not to belieue them at all For that the spirit of God cannot be contrary to himselfe but these men are most contrary to themselues Ergo they are not gouerned by the spirit of God To this now I adde and it belongeth to no small deceit and guilefull machination of their that seeing these men haue forsaken the ancient fayth which hath florished for so many ages and imbraced now a new and vpstart Religion when Catholike Princes according to the receaued custome from the tymes of Constantine the Emperour do go about to compell them to returne to their ancient Religion which once they professed and forsake their new then they complaine grieuously and accuse them of tyrany calling them enemies of the Ghospell and stir vp the whole world in hatred against them as though they offered violence to their consciences against their eternall saluation and withal vnder pretence of this their liberty they raise vp tumults and seditions against them But when they haue once gotten the vpper hand God so permitting the same for our sinnes they will not graunt any liberty to Catholikes but stir vp most sharp persecution against them and force them with diuers torments and losse of goods to forsake the old Religion and imbrace their new which they neuer learned neuer heard of in former tyms to which they haue no obligation which is confirmed with no sound arguments and which by my most graue weighty reasons they see condemned of the Catholike Church throughout all Christendome Is this then to deale vprightly and with a sincere mind equal right Is it not rather a kind of lionish society whose right consisteth in strength and power of armes and which doth make and repeale lawes for it owne interest And what greater tyranny can be vsed ouer mens consciences then this In the Catholike Church none are forced to imbrace her fayth but those that sometymes haue professed it and now forsaken it and this neither vntill it be fully proued that they haue so done and cannot deny it But these our new Maisters do force and constraine men to imbrace their Noueltyes who neuer before professed the same and this also before they can conuince them of errour In which point they do also against their owne doctrine For that they teach that man hath no free-will but that he doth all things by the decree and impulsion of God whereto he cannot resist and that God doth infuse his fayth only to the elect By what right then do they force Catholikes to imbrace their fayth which is not in their owne power to do And againe seeing that their whole forme of fayth is reduced to the testimony of euery ones priuate spirit they do most wickedly in compelling Catholiks to beleiue not only against the testimony of their priuate spirit but also against the publike testimony of the spirit of the vniuersal Church For it is most certaine out of the holy Writ that the Church is gouerned by the spirit of God and therefore cannot erre which notwithstanding is not any way certaine in priuate men The VIII Reason Drawn from the ouerthrow of good Workes THAT religion that taketh away all affection and loue of good works is not to be attributed vnto Christ who euery where recomendeth good workes the obseruatioÌ„ of Gods comandments but the Religion both of Luther Calum taketh away all care of good workes therefore neither of them is to bee deemed Christs Religion And that these two religions take away the study and care of good workes is manifest First for that the one and the other teacheth that a man by all his good works is made no whit the more iust before God meriteth no euerlasting reward shall haue neyther lesse nor more reward in heauen whe her he do few good workes or many or none at all For as much as say they sole faith is esteemed of with God and that in fayth alone is all iustice contained For so affirmeth Luther in these words De decem praecept c. 1. I would not giue an halfe penny for S. Peters merits for helping of me because it is not in him to helpe himselfe but whatsoeuer he hath he hath it of God by faith in Christ Where he plainely teacheth that S. Peter was not the iuster or receiued the more good in heauen for his good workes but that his faith alone was crowned And els where So you see how rich a Christian man or he that is baptized is De captiu Babil c. de Baptismo who though he would neuer so fayne cannot debarre himselfe of his saluation by neuer so great sinnes vnles he will not beleeue For no sinne can damne him but his vnbeleâ—uing alone all other sins if his sayth returne or stand stable vpon gods promise be in an instant absorpt by the same fayth Againe in another place De votis monast Good workes cannot be â—aught vnles you preiudice and hurt saith sith saith and good workes bee in matter of iustification most contrary whence it is that the Doctrine of workes is necessarily the doctrine of the diuell and a reuolt from the saith The same is the opinion of Caluin Lib. 3. c. 13. as appeareth in his Institutions where he sayth That iustice of fayth can in no sort haue any association with the iustice of workes and that not onely the workes that
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
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
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
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
Caluin is also manifest out of the Iudiciall Actes and processe of the Citty of Noyon in France Bolsecus in vita Calui ni cap. 5. Iul. Brigerus pag. 59. that he was conuicted of a wicked crime and by sentence condemned to haue byn publiquely burned if by the intercession of the Bishop of that place that punishment had not byn changed into whipping and burning vpon his backe with a hoat iron Wherby it is cuident that both by law deed he was infamous L. 1. ff de his qui not antur insamia and L. Quid ergo § Ex compromisso ff de his qui not antur infamia Of the pride and rayling of Luther it is euident First because from this fountaine to wit of pride all his doctrines toke their beginning For when as certayne Indulgences were to be promulgated in Germany and that the office therof hauing heertofore belonged to the Augustine Friars now they being at this tyme pretermitted the same was giuen in Commission to the Dominicans Which thing Luther taking in very ill part began with a splene to preach against Indulgences and though he were therof admonished and reprehended notwithstanding by little and little he not only continued the same but adioyned heerunto many more and greater articles of faith against the Authority of the Pope wherby he caused wonderfull troubles and garboyles throughout all Germany as largely wryteth Ioannes Cochlaeus that was an eye wittnes of all these things in the Acts of Luther an 1517. This pride and anger then was the first origen and ofspring of all Luthers doctrine without which perhaps Lutheran Religion had neuer byn nor so many other new sectes neither which since that tyme haue sprong vp and risen from thence Secondly for that Luther in his Epistle to those of Strasburge writeth that he would gladly deny the Reall presence of Christ in the holy Eucharist therby to trouble vex the Popedome if the Scriptures were not cleere against the same to the contrary And in another place he writeth thus If a Councell should appoint or permit the receyuing of the SacrameÌ„t vnder both kinds lib. de formula miss we by no meanes would vse both but in despite of the Councell and appointment therof would eyther vse one or neyther cursing all such as by order of that Councell should vse both kinds c. Heere yow see he teacheth vs to abstayne from a thing necessary for our Saluation and that only in despite of the Councell that should comand or appoint it when as notwithstanding we may and oftentymes ought to obay euen a Tyrant when he comaundeth things lawfull Wherby we may see with what spirit he was caried way For what may be compared to this fury of his The same Luther in his booke against K. Henry the 8. of England wryteth that Kings Princes Popes are not worthy to loose the lachet of his shoe and that himselfe will be accompted for a holy man whether men will or no. Also that he cares not for a thousand Cyprians nor a thousand Augustines Also Christian Princes Kings and Emperours he calleth Tyrants Idiots fooles simple fellowes wild beasts hangmen nittes bubles enemyes of God most wicked knaues inuenteth scurrilous songes and rithmes against them Of Caluins pride and rayling besides that which D. Bolsecke hath aboundantly written the same is most euident in * lib 2. Inst c. 14. §. 3. lib. 3. c. 4 §. 10. lib. 4. c. 12. §. 20. alibi Caluins owne books also for that he doth euery where contemn al the holy and ancient Fathers of the Church and male partly accuseth them of errour The Schoole doctors he calleth Sophistes In his Sermons he oftentymes brake forth into these and such like words I am a Prophet I haue the spirit of God and if I erre God hath deceyued me and brought me into errour for the sinnes of the people c. He wrote also diuers letters and pamphlets of his own praises dignity merit in the Church which he alwaies published eyther in other mens or some feygned name as D. Bolsecke and others do wryte Many the like trickes might I alledge aswell against these as against other Authors and defenders of the new Religions of this Age but that I am very vnwilling to occupy my selfe in such affayres He that will see more in this kind let his read the life of Beza written also by D. Bolsecke Flores â—ulij Brigeri Surius his Comentaryes others Now then considering these things who can once thinke with himselfe that God would choose and vse such men as these were to wit infamous by all law and iudgment of the whole world of a most filthy life of an vnbridled and rayling tongue of a proud ambitious angry and enuious mind to be the reformers of his Church Who euer noted any such conditions or qualityes either in the Apostles or Prophets who were all most humble and no wayes infamous for any wickednes And although they were vnlearned and simple notwithstanding vpon a suddaine the were indued with admirable wisdome sanctity of life and grace of miracles They were wonderfully lowly of mynd of wonderfull meeknes they contemned the pleasures of this life and the earthly delightes of all thinges they were indued with wonderfull charity towards their neighbours they were wonderfully modest and circumspect in all their words and actions These and the like conditions and qualities we fee to haue byn in all such whome God hath vsed for the Conuersion of Nations and reformation of Christian people As for example in S. Augustine the Apostle of the English in S. Bonisace the Apostle of the Germans in S. Adalbert S. Etto S. VVillebrord S. Eloy and other Apostles of other Nations Also in S. Benet S. Bernard S. Romuald S. Dominike S. Francis and others by whose example and doctrine very many haue byn stirred vp to the contempt of earthly and transitory things and loue celestiall And if God did vse such men as these to the Conuersion of any Nation or Prouince or to the reformation or correction of manners in any people whose life was admirable to the world who notwithstanding did not receiue their mission immediatly from God but from the Pope by whome they were sent to do and execute these offices then I pray yow what manner of men had it byn fit that these should-haue byn who are said to haue byn sent inmediatly froÌ„ God and this not only for the reformation of the chiefe heads and points of religion but also to the reedification instauration of the whole Church and Kingdome of Christ now ruined And although al the sanctity and excellency all the vertues and spirituall giftes which were eyther in S. Iohn Baptist or any of the Apostles had byn all heaped togeather in one and had byn all infused into these men yet had the same not byn sufficient to warrant their Authority of so great a busines And shall we be so sottish then
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-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
as sent of God for the sauing of the sheep and in the meane tyme they destroyed the sheep with the poysoned foode of their doctrine By their fruits sayth our Lord you â—hall know them And what fruite is this Seditions warres the spoyling and ouerthrowing of Churches and Monasteryes the ruining of Cittyes the abolishing of ancient piety and deuotion the giuing scope to all enormityes and wickednes We know by testimony of the Apostle that many heresyes shall rise in the latter tymes and that many false Prophets and seducers shall by the instigation of Sathan shew themselues Wherefore as often as any new doctrine that opposeth it self against the Church putteth the head forth we must at least suspect it together with the Author therof Wherefore I desire beseech all The conclusion of the whole worke that be out of the Catholike Church by the goodnes of God whereby we be created and by Christs bloud wherwith we are redeemed by the euerlasting inheritance which we expect in heauen and by that torrent and full measure of Diuine pleasure wherwith they shall be there made druÌ„ke who shall perseuere in truth and iustice to the end that they would apprehend and conceyue of this busynes throughly and attentiuely consider whether they stand vpon a solid and sound foundation whether they are likely to be secure touching their religion at their houre of death and when they shall stand before the Tribunall of Christ in that instant of tyme when an eternall and immutable sentence is to be receyued Let them examine this our Consultation which we haue written to that end Let them not rest vntill they shall haue duly discussed all and gotten the plaine euidency in a busynes so greatly importing them Let then thinke how great a punishment attendeth on them if the religion that they hold be heresy themselues be heretiks And that it is heresy and a most pestilent one indeed all Catholike Doctors all Vniuersityes and all the Christian world excepting those who follow it the number of whome compared with others is very little their learning very meane do hold for vndoubted and most certaine in so much as an infinite number there be who be ready to dye and to expose the euerlasting saluation of their soules for confession therof And in very deed Heresy is a most grieuous syn First How great a syn Heresy is because it is the cause that a man preferreth his owne iudgment before that of all the Fathers of all the Doctors of the Church of all Councells and of all the Bishops of the whole world For he contemneth them all as men destitute and deuoid of Gods spirit which he arrogateth to himselfe alone and to others his like and therein a wonder it is how great pride there is Secondly he censureth Christs Spouse which is the Church to haue coÌ„mitted adultery with Sathan to be the child of perdition Thirdly he chargeth it with the cryme of Idolatry and with diuers superstitions Fourthly he casteth forth many blasphemies against the holy Eucharist and Gods Saints Fiftly he handleth al holy sacred things after a most vnworthy manner Sixthly he calleth Christs Vicar on earth Antichrist calumniateth and reproacheth him a thousand wayes without any colour of truth at all The same doth he with al degrees orders of the Church To be short euery Heretike hath a good will to ouerthrow the whole Church and to extinguish al Catholike religion Thus you see that the heresy of our age contayneth extreme pride many foule blasphemyes How grieuous punishment heresie deserueth many calumnies slaunders and most iniurious proceedings many sacriledges and an extreme deadly hatred against Christs Church For all these euills and many more be intrinsecally in heresy and it habitually inclineth vnto them dayly doth euen actually moue and dryue vnto them So do all Doctors of the Catholike Church hold of Heresy and the thing is more then plaine of it selfe as experience teacheth And therefore Heresy consorted with these her Impes and ofspring is a greater syn then be an infinite number of sinnes of Catholikes And now according to what we haue said let them I beseech you dayly weigh and consider how great will be the punishment of this sinne ad Gal. 5. Col. â— 1. Cor. 6. 1. Tim. 1. c. For if but for one sinne of theft or of fornication vnles a man here help himselfe by the antidote of pennance he is to endure fire euerlasting as the Scripture teacheth what and how great paine and punishment is he to expect for the sinne of heresy which exceedeth a thousand thefts and a thousand fornications If the paine that our fire naturally inflicteth should be a thousand tymes more hoate and schorching then now it is and one were cast into it how sore incomprehensible and insufferable a paine would it be Let none flatter himselfe that there shall not be in that placee the paine of fire but onely I know not what terrors of God incensed with anger as Caluin feigneth But this assertion of his is ouer plainely repugnant to Scripture Math. 25. Marc. 9. Psal 10. Psal 20. A pocal 20. for as much as it sayth Goe yee into fire euerlasting Againe Their worme dyeth not and the fire is not quenched Againe He shall vpon sinners raine snares fire and brimstome and the spirit of tempests shall be the part of their cup. Thou shall put them as a fornace of fire in the time of thine anger Our Lord in his anger shall trouble them and fire shall deuour them The false Prophet was throwne into a poole of fire and of brimstone The same is the opinion of all the ancient doctors besides wherefore we must hold for certaine that there shal be a true fire there more intensiue and more scorching then our fire here wherein all heretiks shall burne and shall be tormented both day and night for all eternity as long as there shall be an hell as long as heauen shall stand and as long as God shall liue who dyeth not And the smoke of their torments shall ascend in the sight of our Lord for euer and euer These words be most faythfull and true Then shall they accurse them who deceiued them and their maisters by whome they were drawn and brought into that misery They shall accurse the deuill who blinded their eyes that they saw not the truth and vnder a pretence of piety diuersely bewitched them They shall also accurse themselues for giuing eare vnto them for so foolishly imbracing a new doctrine without diligently examining it before and for hauing been so blind negligent and slouthfull in discussion of a matter that so neerely concerned them Wherefore to the end they may not cast themselues headlong into this gulfe and sea of miseries let them with all care study and diligence examine this whole busines of religion and there about vse the counsaile and aduise of men of greatest wisdom learning
acknowledging of one God I add further Then in vayne was Christ made man in vayne did he worke so many Miracles that so he might be acknowledged and belieued to be the Mossias Sauiour of the world in vaine was he crucified and dyed For none of all these thinges was necessary to mans saluation it being sufficient to send preachers about the world to perswade men the beliefe of one God After this manner reasoneth the Apostle Gal. 2. If iustice be by the Law then in vayne saith he is Christ dead which is as much to say if Iustice can be obtayned by the knowledg of one God and obseruation of the Law in vayne was Christ crucifyed because then the death of Christ had not byn necessary for our saluation The 2. Reason Besides Rom. 3. Apoc. â— 7. Act. 4. hence it must necessarily follow that the whole Scripture is false since that it telleth vs how Christ is our Sauiour Mediatour and Redeemer and propoundeth him vnto vs as a Propitiatour by â—aith in his bloud by whose Sacrifice â—e are reconciled vnto God by his bloud our sinnes are washed away and with whose faith we are iustified Nâ—â—ther is there any other name vnder hâ—â—â—en giuen vnto men in which they â—â—ght to be saued Thus speaketh the 〈◊〉 Scripture and all this must needes be friuolous and false if euery man may be saued in his owne Religion But some may perhaps obiect that Christ is indeed our Redeemer and that all our good commeth from him yet his faith notwithstanding is not absolutely necessary For it is sufficient that we belieue that all our good commeth and proceedeth from the bountifull goodnesse of God vnto vs neyther is it needful for vs to know by what meanes it is bestowed vpon vs. But this not only repugneth to the holy Scripture but also it is against the reason of the holy Scripture because the sayd holy Scripture doth euidently teach vs that Christs redemption is not applied vnto vs but by fayth and therfore all such as are destitute of the fayth of Christ are voyd of their iustification and remayning still guiltie of sinne are the children of wrath and in danger of eternall damnation It repugneth to reason Why Christian saith is necessary to saluation because to the end that we may become partakers of any great and vnaccustomed benefit all reason requireth that we acknowledge the benefit and our be â—â—â—â—ctor and that we honour him as it be cometh vs with all thankes-giuing for â—oth the condition of the benefit and of our benefactor doth require of vs this gratefulnesse of mind Seing therfore that the benefit of our redemption is so great and vnaccustomed and he who bestowed it vpon vs so great and famous as also the meanes wherby he bestowed it vpon vs so strange and meruaylous it is requisit we should acknowledge all these things least we should liue and dye vngratefull toward so great a benefactor and least insteed of blessing thanking him after the manner of the Iewes we curse and blaspheme him It is therfore an absurd thing to esteme those who do not beleeue in Christ to be partakers of eternall saluation prepared for vs by Christ The which also by this may be confirmed because none can be saued who doth not know God and the benefit of his creation for otherwise all Idolators might be saued neither therfore can he be saued who doth not know the benefit of his redemption because the benefit of our redemption is farre greater and more admirable and doth more appertayne to the Glory of God and of Christ our Redeemer and requireth also of vs greater honour seruice and thankes giuing Neyther is it sufficient for vs to know in generall that all good thinges come vnto vs from God for this is not sufficient for the honor and gratitude which is dew vnto him but we must also know what and how great the benefit is as also by what manner way and meanes he bestowed it vpon vs that is to say that he hath deliuered vs from sinne and euerlasting death and that he hath opened vnto vs the way to eternall life that after a most admirable manner to wit by ioyning our nature vnto his by suffering therein death for vs. For this especially commendeth his charity mercy and iustice this also exacteth at our hands all duery prayse and thankes-giuing these therefore are most necessarily to be knowne to saluation The 3. Reason If euery one may be saued in his owne fayth then therfore that fayth is sufficient to saluation which is not a gift of God but an humane perswasion The ground of faith among â—e Iewes Turkes is false conceyued by our private iudgement relying vpon humane authority built vpon a deceitfull foundation For the Turkes although they belieue one Goâ— to be the Creatour of heauen and earth and to be the rewarder of both good and euill workes their faith notwithstanding is not of the holy Ghost but of their owne priuate iudgment or rather of the Diuel for they do not belieue so because God hath reuealed it vnto men by any true Prophet but because Mahomet whome they thinke to be the Prophet of God his instrument to teach mortall men hath so set it down in his Alcoran Albeit therfore that which they belieue be true yet because the ground of their beliefe and the whole reason therof is fâ—lse and pestilent to wit that Mahomet is a Prophet of God the faith it selfe whereby they belieue is deceytfull and the foundation therof whereupon it is grounded is hurtfull to saluation necessarily inclining and forcing the mind to cast it selfe into all the pâ—stiferous errours of that sect How therfore caÌ„ that faith be called sufficient for them vnto saluation or that they can be saued by that faith How can that which is vncertayne deceitfull pestiferous be made the foundatioÌ„ of our instice before God or of eternall saluation In like manner albeit the Iewes do belieue the same or rather more thinges agreable vnto truth yet the faith wherby they do belieue them is deceytfull and voyde of the spirit of God For the whole reason or cause of their beliefe is because the Rabbyns and Doctors of their Synagogue do so interpret the holy Scriptures vnto them For they are the rule of their beliefe or which is all one the holy Scripture as it is subiect to their interpretation But this whole reason of their beliefe is deceytfull and no lesse hurtful and dangerous then that of the Turkes for it is no lesse hurtefull to belieue that their Rabbyns interpreting the holy Scriptures are indued with the spirit of God then to belieue that Mahomet is the Prophet of God neither are they drawne into lesser absurdityes by the force of that principle How therfore can that faith be the foundation or ground of saluation The 4. Reason Finally this opinion maketh no difference betwixt Turcisme Iudaisme and Christianisme
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
the last dayes there shall some depart from their saith attending to the spirits of error and doctrines of the diuell For euery heresy is the doctrine of the Diuell And S. Iohn saith 1. Ioan. 4. Do not belieue euery spirit but try their spirits whether they be of God or not For many false Prophets are gone out into the world This therefore is the spirit which beareth rule in the harts of heretiks whose testimony operation they feele inwardly engrafted in their harts and yet they thinke it to be the worke of the holy Ghost who so blindeth their mind and fansies that they iudge light to be darknesse and darknesse light that they think the most cleare truth of the Catholike faith to be an error and most filthy errors to be the cleare truth And truly if they were not wholy blinded bewitched they might easily perceiue that spirit whome they feele inwardly not to be the spirit of God or at the least they might begin to doubt therof seing that all sects among whome there is so great dissention variety of opinions do all equally feele boast of and follow that testimony of this spirit and rely vpon it in the confirmation of their most contrary opinions but this hapneth by the iust iudgment of God for as the Iewes who would not receiue Christ were permitted to be blinded by the diuell as it is manifest by the Apost 2. ad Thes 2. so heretiks because they haue forsaken the Catholik fayth the which is no lesse a fault then that of the Iewes are deliuered vnto him that he may as it were bewitch their minds and driue them into all kind of error But if any will attentiuely consider he shall easily preceyue a more potent operation of the diuell and bewitching of mindes in our Heretiks The diuell doth sooner bewitch Heretiks then Iewes then eyther in Iewes or Mahometans and that for two reasons First because the Iews agree in the same faith neither is there any variety of sects among them among the Mahomets there are only two sects and there is no great difference betwixt thē But among heretiks of these tymes there are many sects some arising by the increase of new opinions who condemne one another of heresy and all these are risen within the space of 90. yeares the which is a manifest signe that the diuell meruailously possesseth inwardly the hartes of these men troubling their fansies peruerting their imaginations and iudgments that they cannot remayne or be quiet any where Secondly because the common sort of people among the Iewes and Turkes do not rely vpon their owne iudgment or vpon the testimony and instinct of the priuate spirit but vpon the iudgment of their doctors or which is all one vpon their owne Scripture as it is interpreted vnto them by the doctors of their Religion they haue therfore the rule of their faith and ground of their beliefe conformable as it were to reason that is to say the common consent of their predecessors or the Scripture explicated vnto them by the consent of the doctors of their Religion But most of the heretikes of these tymes do not respect their Superiors and Apostles from whom they first receiued this new Ghospell but they forsake them as men subiect to error and they rely wholy vpon their owne iudgment or vpon the testimony of the priuat spirit or which is al one vpon the Scripture only vnderstood after the sense of their owne iudgment priuate spirit the which is an euident sign that Sathan doth so effectually worke in them bewitch their myndes that not only euery one feygneth vnto himselfe new heresies and opinions but also that he placeth the foundation of his beliefe rule of faith in himself in his owne inward sense and iudgement for euery one thinketh himself to be taught by our Lord and indued with the Magistery of the spirit albeit they be women yong girles therfore to be free from error but al the holy Fathers to haue byn men subiect to error The same they iudge of their Apostles and Ministers But what greater bewitching or deceiuing of people can there be then this Hence it commeth to passe that they haue no certaine and established opinions amongst them neither can they set downe or frame any body of doctrine and religion but they must wander vp and downe in vncertaintyes as the priuate spirit leadeth them neyther can there any disputation be made with them cōcerning their opinions seing that they do not defend any one opinion they being by reason of the ignorance of their predecessors altogeather vnlearned But of this spirit of folly madnesse we haue written more at large in our Consultation in the 9. Consideration the 11. Reason By these it is manifestly concluded that all the ground and foundation of faith wherupon the sects of our tymes relye is false and vncertaine and therfore their faith which relyeth theron is vnprofitable and auayleth nothing to saluation The 8. Reason Eightly if euery one who doth acknowledge Christ may be saued in his owne faith Why is there so great disagreement among religions Why do they excommunicate condemne one another of heresy Why do the Lutherans refuse to acknowledg the Caluinists for their brethren and in their publike sermons and books do call them wicked blasphemous persons Why do the chiefe of the Caluinists among whome Theodore Beza the Father of them all as it were their Pope next after Caluin handle the Lutherans in like manner why do the Anabaptists call those only of their owne sect to be the faithfull Christians and account all others as Infidels Wherby it is euident that this new opinion of doctrine is not only cōtrary to Catholike religion but to all other sects also who haue in them any zeale of piety and religion and to be banished as Atheisme only The 9. Reason Ninthly that any man be saued it sufficeth not to keepe only one two or three commandements but it is necessary to keep all according to those words of Christ Matth. 19. Matth 19. If thou wilt enter into life keep the commandements As if any be an adulterer or thiefe albeit he keep the other commandments he may not be saued as the holy Scripture often teacheth In like manner therfore it is not sufficient to saluation to beleeue two three or foure articles but it is necessary to belieue all those things which God hath reuealed and set downe to vs in his Church to be belieued for faith is no lesse necessary to saluation then obediēce of the commādments of the law of God neither should faith be lesse perfect then the obedience and keeping of the law of God As therfore obedience must extend it selfe to all the commandments so must faith extend it selfe to all things which are reuealed the which may be confirmed by the words of S. Iames in the 2. Iac. 2. Chap. VVhosoeuer hath kept the whole
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