things truly had byn done in vayne foolishly and wrongfully if in these sects eternall saluation might haue byn obteined the which seing no wise man can say we must of necessity confesse that those heresies are the plagues of soules that saluation can by no meanes consist with them The 2. Reason Secondly because it condemneth all antiquity of error who hath alwayes iudged that an heretike cannot be saued and therfore it hath opposed 〈◊〉 selfe so vehemently against them and hath alwayes very diligently confuted them The 3. Reason Thirdly because it condemneth the Apostle himselfe who in his third to Titus commandeth vs in this sort Tit. 3. Eschew an heretike after one or two admonitions knowing certaynly that he which is such a one is ouerthrown and sinneth being condemned by his owne proper iudgment Why doth he command him to be esehewed if his error be not a hindrance to saluation why doth he say that he is ouerthrowne condemned 2 Tim. 2. In like manner in his 2. Tim 2. Their speach sayth he creepeth as a canker Euen as therefore the canker is a disease which killeth a mans body vnlesse it be cut away so is an Heretike vnto a company of Christians and Catholikes But some peraduenture will obiect and say that none is to be accounted an heretike but he which reiecteth Christ or denyeth some thing belonging vnto the Creed But this is absurdly vnwisely spoken for so he should not be an heretike who should take away both the old and new Testament and should say that those things are eyther feygnâ—d or written by the spirit only of a man and as the writings of prophane authors subiect to many errors he were not an heretike who should deny hell or the eternity of the paynes therof or should affirme that all the diuells should once besaued seing that there is no mention made of these things in the Apostles Creed he should not be an heretike who should forbid marriage and who should fay that marriages were ordeyned by the Diuell who also should affirme that som kind of flesh is of it owne nature vncleane all whome notwithstanding the Apostle iudgeth to be heretikes 1. Tim. 4. He were not an heretike who should say that there are two persons in Christ whom notwithstanding S. Iohn calleth an heretike and Antichrist Epist. 1. c. 4. He were not an heretike who should deny Baptisme and all other Sacraments And finally none of those of whome we haue spoken before were to be accounted Heretikes the which is contrary to all antiquity and all the Doctors who haue liued in these ten or twelue ages The 4. Reason Fourthly this opinion doth make all the foresayd heresyes and sects equall with the Catholike faith and Religion affirming that we may aswell be saued in them as in it The Catholike Religion therfore shall be no better then Arianisme Pelagianisme Nestorianisme Eurichianisme and other false Religions the whith both in it selfe is most absurd and nothing els but to induce a new Atheisme For to affirme all Religions to be good and that it little importeth the worke of our Saluation what Religion we professe is to make no account of any Religion for if there be any Religion it cannot be but one as there is but one Truth one Iustice one Faith one happines one Lord and God and one Man Iesus Christ mediator of God and man The 5. Reason Fifthly it is a skornefull thing to say that it is sufficient for euery one to belieue the Creed according to their owne sense and vnderstanding therof seing there is but one only truth the which if we do not attayne we belieue that which is false but a false faith auayleth nothing to saluation It is therfore all one whether thou belieuest the Creed after such a manner or after no manner at all one therfore may be saued albeit he doth not absolutely belieue many articles The same also may be said of the holy Scriptures For if it be sufficient to belieue the holy Scriptures vnderstood in their owne sense seing that this sense may often tymes be erroneous it will also suffice albeit thou doest not belieue them at all for a false faith can be no more needfull to saluation then no faith at all that is to say whereby one doth absolutely belieue nothing at all Yf thou doest say that the Creed must be belieued in a true sense then thou condemnest all the Sects of this tyme whereof there is none which belieueth all the articles of the Creed in the same sense with Catholikes or which doth not differ one from another in the explication of the Creed Wherfore seing that there is but oÌ„ly one Truth it necessarily followeth that all Religions sauing one doe erre from the truth therefore are not sufficient to saluation But it is euident The disagrement of fectaries in the sense of the Creed that they differ much in the vnderstanding of the Creed for that Article And in Iesus Christ his only Sonne the Arians Tritheitans and many Caluinistes affirming the Sonne lesser then the Father doe other wise explicate then the Lutherans and Catholikes do who hold God the Sonne to be equall and consubstantiall with his Father The article of Christs descending into hell the Caluinists do otherwise vnderstand who do thinke that Christ suffered there the torments of the damned soules and that he doubted of his saluation and that he was affrayd least he should be wholy consumed by euerlasting death otherwise Catholikes and Lutherans hold who say that such aÌ„ exposition is not the sense of that Article but a blasphemy of Caluin The article of Christs ascending into heauen is otherwise vnderstood by the Lutherans and Vbiquitarists who hold Christes body to be present euery where and in all places as his diuinity is preseÌ„t euery where otherwise the Caluinists and Catholiks hold who do not doubt to affirme but that by this exposition the whole Creed is ouerthrowne and that Christes Incarnation Natiuity Passion death ascending to heauen and his comming to Iudgmente is therby quite taken away The article of iudging the quicke and the dead the Catholikes do otherwise expound who hold that God shall so iudge vs that he will reward our good workes with heauen and punish our euill deeds with hell otherwise the Caluinists and Lutherans who deny all reward to good workes and that God only in his diuine iudgement will principally esteeme reward a speciall fayth only The aricle of the Holy Ghost the Catholikes and Lutherans do otherwise vnderstand then the Arians and many Caluinists The article of the Church the Lutherans and Caluinists do vnderstand of the inuisible congregation of those which are predestinate the Catholikes do vnderstand it of the visible company of Catholiks wherein many are predestinate many are reprobate The article of Communion of Saynts the Lutherans and Caluinists do so extenuate that they take away almost all the communion holden by Catholiks The article of
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
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
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
the most certaine and only way to life euerlasting and none there is who strayeth out of it that is not most assured to runne into euerlasting perdition It is a Doctrine of Atheisme that euery one may be saued in his owne religion But as there is one God one Christ one truth one certitude one iustice so there is one fayth and one religion and one Church or Congregation of God and Christ out of which there can be no Saluation Let them take heede that they spoyle not themselues of so great a good eyther out of a curiosity of reading or hearing or by an improuident and vncircumspect conuersation with heretiks or out of a desire of pleasing and contenting some or for feare of some hurt in temporall life also or out of an hope of commodity and gaine or for desire of honors or for any other cause What profiteth it a man if he gayne the whole world and suffer the detryment of his soule or what exchaunge shall a man giue for his soule But he that sustayneth hurt in his religion cannot but hurt his soule withall and therefore let him not be afraid to expose all for the retayning of it the loosing and forgoing whereof is the losse of life euerlasting withall Vnhappy be those soules and vnworthy a Christian name that make but a little reckouing of the ouerthrow of the Catholike religion so they may themselues enioy temporall peace for the gathering and keeping of the poore things and trifles of this life This madnes and light estceme of so great a good will cost them deare when this short time moment of life shall be once past and they shall vpon the suddaine be brought to that eternity that neuer endeth Many seducers haue come into the world many do vnder a sheeps skyn and vnder a faire flattering shew of Gods word hide and conceale their woluish fury to the vtter ruine of Christs sheep Our Lord admonished vs more theÌ„ once to take heed of them the Apostles inculcated no lesse as did the holy Fathers also He Eccl. 13. Eccl. 3. that shall touch pitch shall be defiled of it he that loueth daÌ„ger shal perish therein The times were neuer more trecherous to mans saluation then now they be the deuill was neuer more frequent in bewitching and deceiuing men were neuer more easily caried away with the spirit of incoÌ„stancy the operatioÌ„ working of errour neuer of more force finally mens minds neuer more fouly blinded then now all these do worthily seize vpoÌ„ their minds who do make a light esteeme of that noble and great gift of the Catholike and Orthodoxe Religion prefer their temporall and externall goods before it Wherefore let them who make a reckoning of their owne saluation conserue this beauenly gemme and keep it with all diligence for that of it proceedeth life And because it is a supernaturall gift which can neyther be obtayned nor kept and held without Gods help whiles so many and so great daungers and enemyes beset vs on all sides they mustimplore and craue help at Gods hands incessantly to that end both for themselues their children and their family and seeke to appease God by almes and other offices of piety For good is prayer with fasting almes Tob. 12. and better then to lay vp treasures of gold Let them lead a life correspondent to their religion let them quench their thirst of terrene things with the expectation of the celestiall and euerlasting goods euer mindâ—ull of that saying of the Apostle 1. Timoth. 6. They that will become rich fall into temptation and into the snares of the Diuell many vnprofitable and hurtfull desires which drowne a man into destruction and perdition For the roote of all euill is desire which some coueting haue strared from the fayth and thrust themselues into many sorrowes With these helps they may walke on in safety amidst the daungers of these tymes conserue and maintayne vnstayned the gift of the true and only Religion and by it with facility and case purchase life euerlasting to which God of his infinite mercy bring vs all Amen FINIS AN APPENDIX TO THE FORMER CONSVLTATION WHETHER Euery One may be saued in his owne Fayth and Religion WRITTEN By the same Leonard Lessius of the Society of IESVS Permissu Superiorum M.DC.XVIII THE PREFACE WEe haue before in the Preface of our Consultation set downe and briefely confuted a certaine grosse error which holdeth it inough for our saluatioÌ„ to belieue in Christ and that he died for our sinnes But because it is much spread and hath sunke deeply into the minds of many I was requested to treate of the matter more at large and therefore now I will deuide it into two seuerall Questions bringing arguments for eyther part The first Question shal be VVhether it be sufficient for saluation to belieue in God and do no man iniury which is as much to say as Whether euery man may be saued in his owne Faith which he professeth if therin he endeauour to liue honestly The second Question VVhether it be sufficieÌ„t to saluatioÌ„ to belieue in Christ that he dyed for our sinnes although we belieue not many other articles of faith THE I. QVESTION CONCERNING the first Question many in these tymes do hold are of opinion that euery man may be saued in his owne religion The ground of ouâ— Aduersaries opinions their principall reasoÌ„ wherwith they are moued to this is because it seemeth vnto them incredible that al Iewes and Turkes many of whom do deuoutly worship God and deale iustly with their neyghbours should perish for all eternity only because they haue not belieued in Christ especially since for want of this beliefe they seeme not to deserue much blame they being from their infancy trayned vp in a religion different from Christianity For why say they should God who would all men to be saued so strayten the way vnto heauen why should those miserable souls who according to their capacity do their best to please him do wrong to no man and do lead a iust and honest life be condemned to eternall payne for the ignorance of that thing wherein they were neuer sufficiently instructed The I. Reason But this opinion of theirs The same refuâ—ed by foure Reasons although in naturall reason it may seeme to carry some colour of truth and equity yet considering those thinges which are reuealed vnto vs in holy Scriptures it is a meere Paradox For if euery Turke and Iew may be saued in their beliefe then iuvaine haue the Apostles and holy Fathers so much laboured in preaching planting of the Christian faith In vaine so many Martyres by all manner kind of torments haue shed their bloud and spent their life in the confession therof For they might haue abstayned from this doctrine profession without any preiudice to their saluation and haue rested contented with the Iewes in the profession and