authority of a Greek and Latin Copyes in the Dutch Bible translateth it thus Hoc significat Corpus meum This signifieth my body In the 2. Act. 27. where it is said Non derelinques animam meam in inferno Thou wilt not leaue my soule in hell Beza translateth it thus Non relinques cadauer meuÌ„ in sepulchro Thou wiltnot leaue my carcasse in the graue changing the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth animam into cadauer and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 orcum into sepulchrum And is not this thinke yow to corrupt Scriptures Caluin doth so expound almost all the places of Scripture wherby the Ancient Fathers dyd proue the Trinity of Persons and the Diuinity of the Sonne or the Holy Ghost that he doth eueruate all the force therof wherin he doth not alittle symbolize with the Iewes Sabellians Arians and Macedonians Againe the 53. whole Chapter of Isay which is manifestly meant of the passion death and satisfaction of Christ Caluin expoundeth it metaphorically of the griefes and molestations which the Iewish people by their sinnes did cause vnto Christ And what can be more violently or absurdly spoken or what can be more fitly accommodated to the Iewes perfidiousnesse Matth. 19. vers 17. where it is said Si vis ad vitam ingredi serua mandata If thou wilt enter into life keep the Comaundements Caluin will haue this speach to haue byn vttered by Christ in a scoffing manner or mockingly Allo ad Hebr. 5. vers 7. Exauditus est pro sua reuerentia He was heard for his reuerence Caluin expoundeth the greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie metum or dubitationem feare or doubtfullnes and saith that hereby is signified that Christ was stroken with so horrible a terrour of death that he was ready to fall into delperation of his eternall saluation I omit many other places Monsieur du Plessis a principall Caluinist in France in a little booke of his which he published Of the supper of our Lord hath corrupted more then an hundred testimonies of Fathers Doctors partly by cutting of and mangling their words and partly by adding therto of his own As also in this booke of his he produceth many arguments which by Schole doctors as the manner is are obiected against the truth and afterwards solued and answered by themselues as if they had byn set downe expressely by them for their owne doctrine and opinions Of which fraud he was these yeares past publiquely conuinced in presence of the late king of France and many of his nobility by the Bishop of Eureux now Cardinall as is well knowne to all France And the very same deceypt and craft do all their writers vse when they go about to proue their opinions and doctrine out of the Fathers Moreouer Their alleaging of obscure Authorityes this is another comon tricke amongst these men to wit that in citing the Fathers opinions they do alwayes omit their cleere perspicuous sense which may explicate and plainely declare their mind and insteed therof they produce commonly some obscureÌ„ and darke sentences of theirs were they do but by chance and as it were by the way touch the controuersy in hand Of which fraud very many testimonies are alledged not only against the Reall presence of Christs body in the Eucharist but against many other euident articles of Catholike faith also as for example against free wil against internal lustice against merit of good workes against the Authority of Councells c. And there is nothing so cleare and euident in our faith which by certaine obscure places of Scripture or Fathers may not seeme to be impugned nor is there any thing so absurd which by that meanes may not be defended For what is more absurd then to say that Christs body is euery where alwel as his Diuinity And yet do these men go about to confirme the same by many restimonies both of Scriptures and Fathers What is more absurd then to say that God is the Author of all synne Or that man hath not free will And yet do they alleadg many obscure places both out of Scriptures Fathers to establish those their fancies Yâ— they seeke for truth why then do they omit those places which be plaine and perspicuous and fly vnto such as be obscure and darke why do they not stand to the iudgment of the ancient Fathers and Doctors for explication therof who were long before our tyme but will only rely and rest vpon their owne sense and interpretation When as any obscure speaches of the Fathers do but seeme to fâ—uour them those they do diligently and readily produce and do indeauour to confir me their Doctrine therwith but when Catholikes to the contrary do alledg any thing out of the Fathers which is euidently against them then they make answere presently and sayâ— that the Fathers were meâ—â— and consequently subiect to error but they rely vpon the word of God which cannot errâ— Yâ— yow reply and say that the Fathers do also rely vpon the word God they answere that the Fathers haue not attayned to the vnderstanding of the Diuine word and therfore were deceyued Yâ— yow aske them how they know that the Fathers haue not attayned to the true sensâ— and vnderstanding of the word of God themselues haue they answerâ— that 〈◊〉 is euident out of the word of God But how is it euident seing there beso many and so diuers interpretations amongst them and that all the ancient Fathers haue interpreted otherwise them they and the Lutherans otherwise then the Caluinists and they againe otherwise then the Anabaptists The interpretation say they is euident to him that hath the spirit but to others not And thus do the Patrones of euery Sect answere and reduce their final iudgement of euery controuersy to a prinâ—â— spirit Therfore the Caluinists say that all the ancient Fathers all the Doctours of the Church all generall Councells wanted the true-spirit of vnderstanding the Scriptures as also do the Lutherans and Anabaptists at this day want the same only themselues haue the true spirit and to them it is specially graunted from aboue and therefore to them â—n is spirit is manifest in so much that whatsoeuer they teach that is the pure Word of God The very sume thing say the Lutherans to wiâ— that the Councells Fathers Doctours of the Church did want this true spirit as also the Caluinists Anabaptists do only to them it is graunted and therefore say they it is euident and certaine that our doctrine is agrable to the Word of God And finally the Anabaptists do take away this spirit from all others and clayme it as proper only to themselues But how absurd thinke you voyd of reason are al these things How incredible is it that all the Catholike Doctours and Fathers of the Church should want the true spirit of vnderstanding Scriptures and that it should begiuen now to the Caluinists only or
but in some few indifferent matters and nothing necessary vnto saluation in so much that it is all one in what religion thou liuest seing that thou maist indifferently in all of them obtayne thy saluation the which is nothingels but to open the way to Alcoran and to make Mahomet equall with Christ or rather manifestly to bring in Atheisme For to approue euery Religion is to take away all Religion and to thinke none necessary seing that the true Religion can be but one The fundamentall reason wherupon this opinion especially relieth is of no moment For first if it be not incredable that God for the space of some thousands of yeares hath left the whole word in Idolatry excepting only the Iewish nation being but a little portion or corner of the whole world and to haue permitted it to be vtterly ouerthrowne albeit there were so many rare wits among them so many diligent worshippers of God and all humane iustice and honesty it should not also seeme incredible if we say that now also he suffereth the Turkes and Iewes to perish Secondly the Turkes and Iewes are lesse to be excused now in that they do not belieue in Christ then the Heathens were in times past in not acknowledging one God to be the Creator of heauen and earth The reason is because when almost the whole world was in Idolatry the feruent heat of the common custome carried all by force away with it neyther was there any reason offered vnto priuate meÌ„ why they should greatly doubt of their religion neyther if there had byn doubt obiected vnto them could they find out any easy way to know the truth But now after that the fayth and Religion of Christ is diuâ—lged throughout the whole world and that Christians are euery where extant it cannot be but that many occasions are offered vnto the Turkes and Iewes of doubting of their Religion They are bound therfore to discusse and conferre the matter with the ChristiaÌ„s dwelling night vnto them the which if they do not but auert their minds froÌ„ these kind of thoughts by reason of the hatred they beare vnto Christian Religion or vpon some other cause they make themselues vnexcusable before God for the busines of our Religion saluatioÌ„ is of so great weyght and importance that it ought to be preferred before all other things when there is any iust reason of doubting offered it must with all diligence be examined albeit we should for that purpose be forced to go into farre countries for our resolution Lastly if there be any who haue hard nothing of Christian Religion or which do thinke that there is nothing wherby they may be iustly moued to any further inquisition those men shall not be damned for the sin of Infidelity that is to say because they haue not belieued in Christ but for some other things which they haue done agaynst the law of nature the which by help of God they might haue eschewed for God hath not left them so destitute of his prouidence and help but that they may auoid those synnes which they do commit if they would as they may ought to cooperate with Gods holy inspirations and take comfort and pleasure therin None therfore can impute his damnation vnto God albeit the way be straite to saluation but vnto himselfe to his owne negligence I say and wickednesse wherby he hath neglected Gods holy inspirations and coÌ„temned his profitable admonitions and willingly and wittingly against his owne conscience hath throwne himselfe headlong into sinne it being his vtter ouerthrow THE II. QVESTION THE other Question is whether it be sufficient to saluation to belieue in Christ and that he dyed for our sinnes albeit we will not belieue many other things Many especially of the coÌ„mon sort of people The opinion of the vulgar people do esteeme it sufficient so that those thinges be belieued which are set downe in the Apostles Creed of God and Christ other things they account indifferent and euery one may belieue what with a good faith he pleaseth but they will haue the Apostles Creed belieued of euery one in that sense which seemeth best vnto any of them They conclude therfore that any which confesseth Christ may be saued in his owne faith whether he be a Papist or a Lutheran or a Caluinist or an Anabaptist or of any other sect for all these haue the same head which is Christ Coloss 2. 1. Cor. 3. all do rely vpon the same Foundation which is Christ Iesus they cannot therfore be deceyued of their saluation albeit they disagree in all other thinges Herupon some noble men who do vse these new religions to the establishment and increase of their power and dominions doe labour very much to make one Church of the Lutherans and Caluinists and they goe about to perswade vs that there is no difference amongst them but in some small points indifferent matters But this opinion doth include in it many inconueniences The 1. Reason First because it saueth almost all the auncient Heretikes The same refuted by ten Reasons for most of them do confesse Christ and belieue the Creed in their ownesense The Arians therfore might be saued in their herefy who denyed God the Sonne to be consubstantiall with his Father The Macedonians who made the holy Ghost lesser then God the Sonne The Nestorians who affirmed there were two persons in Christ The Eutichians who held that the flesh of Christ was conuerted into his diuinity The Apollinaristes who said that the diuine Word was vnited in Christ as a reasonable soule vnited to the body The Monothelites who affirmed that there was one only will and operation in Christ The Pelagians who denied originall sinne and taught that a man by his naturall forces might deserue the grace of God and his saluation The Donatists who affirmed that the Church of God was euery where perished but only in Donatus his company The Nouatians who denyed pennance to those that had denyed their fayth The Montanists who thought Montanus to be the holy Ghost All these according to this opinion euery one in his owne fayth and heresy may be saued because they haue belieued in Christ did hold the Apostles Creed no lesse to be belieued then now adayes the Lutherans and Caluinists do But what can be sayd more absurd or more like a paradox in the Church of God For if eternall saluation may be obtayned by this kind of fayth why haue there byn holden sâ—â—any Councells against those heresies the Bishops throughout the whole world being assembled togeather with so great labour and charges why haue those heresies byn so often condemned by excommunication why haue the holy Fathers so much laboured in the extirpation threof why haue Catholikes so much detested the conuersation and company of those heretikes why would some of them rather chose to suffer banishment death and all kind of tormâ—â—ts then to subscribe vnto any of these heresies All these
the palsey in a moment quicken dry and benummed members and the like which do exceed all force of nature Neyther could any Magitian euer do the same by any help or art of the Diuell and yet notwithstanding very many and innumerable such like did our Saintes worke and that by only touching or a few prayers or the signe of the Crosse and sometymes also by a commaund only Thirdly because those miracles that be wrought by the Diuell do eyther continue but for a small eyme as being decoyts and delusions only of the eyes such as nagitians are wont to do or if they do continue they are wrought by naturall causes so do not exceed their naturall force and power Besides such false miracles are for the most part not only vnprofitable to men but hurtfull also and wicked as for example to make fire descend from heauen to make statua ' speake and the like which Antichrist his false prophets shall do in the last dayes as out of the Apocalyps is gathered Apoc. 13. neyther do these false miracles profit any to the amendment of life But the miracles of Saintes haue a perpetuall and solid operation and are very profitable to men styrring them vp to the feare of God and the amendment of their liues Fourthly New miracles were neuer approued in the Catholike Church without great and diligent examination therof before made for that the witnesses are examined and that for the most part vnder their Oaths the fact it selfe iâ— narrowly looked into whether it may be wrought by the force of Nature or power of the Diuell all circumstances are considered by what meanes order what occasion what tyme place to what end before whome and vpon whome the miracle is wrought And oftentymes there want not those who would willingly exaggerate the matter or els make it doubtfull and suspected if they could and therfore they leaue nothing vntryed or discussed So as it is impossible that the deceyt if any be can longly hidden besides it doth belong to the diuine prouidence of God not to permit men to be so miserably deluded especially after so great diligence vsed to search out the truth of the matter Fifthly Yf the miracles of the Catholick Church be wrought by the Diuell to retayne men in their false Religion why doth he not the like then in other Religions to wit among the Turkes Arians Anabaptistes Libertines and the like Why doth he leaue to worke miracles amongst these and maketh famous only Catholike Religion therewith Is it for that perhaps she is more grateful or pleasing vnto him then all the rest but he ought not to neglect others also from whome he receyueth so large and ample increase he is delighted with variety of false worship that he may accomodate himselfe to the inclinations and affections of all men Therfore seing that only Catholike Religion hath myracles and false Religion hath none it is an euident token that the miracles of the Catholike Church are not wrought by the Diuell Finally what colour of reason can there be to say that these miracles should be feigned or wrought by the Diuell Is it because they could not be otherwise done But God is omnipotent and he hath wrought many the like by his Apostles as out of Scripture is manifest Or is it because they be repugnant to Scripture But our Lord hath plainly promised this grace of working miracles and curing when he said Ioan. 14. Verily verily I say vnto you be that belieueth in me the workes that I do he also shall do and greater then these shall he do because I go to my Father and whatsoeuer you shall aske in my name that will I do that the Father may be glorified in the sonne By which wordes he insinuateth that the grace of working miracles should alwaies remaine in the Church and that not the Apostles alone but many Apostolicall holy men also should from time to time worke miracles so as we see this promise of our Lord fulfilled when Holy men do miracles Or is it then because there is no witnes of these miracles But besides the witnes of most faithfull wryters we haue the testimony and consent of the people we haue in many of them the testimonies of Bishops or Magistrates after most diligent examination made of the thing it selfe and deposition of sworne witnesses Besides that very many of these miracles haue bin publikely done in the presence of many people there are no ancient histories extant besides those that are conteined in holy scripture that haue so many and worthy witnesses for their truth as these of miracles haue To these may be adioyned the great miracles that are done in euery age yea almost euery yeare in diuers places by Saintes now raigning with Christ but specially by the most Blessed Virgin which in those places where they are wrought are manifest to all men and may be seene and felt of all and which are also confirmed by the publicke testimonyes of sworne wittnesses after diligent discussion and examination made But say our aduersaries Caluin Praef. in Instit True miracles do confirme the Ghospel Marc. vltimo But these do ouerthrow the Ghospell and set vp Idolatry to wit worship of reliques and Images inuocation of Saintes Masse and the like and therfore they be wrought by the Diuell But this is a plaine sophisme which is called Petitio Principij for that that is heere taken as granted for true which should be first proued and wherof the whole controuersy dependeth For it is supposed for certaine and vndoubted that Catholike religion is false and therupon is consequently gathered that the miracles wherby it is confirmed are false and meere illusions of the Diuell In this very manner did the Scribes Pharisies suppose the doctrine of Christ to be false and contradictory to that of Moyses and therehence gathered that his miracles were false and that he himselfe cast out Diuells in Beelzebub the chiefe of Diueils Matth. 22. So also did the Pagans calumniare the miracles of auncient Martyrs saying they were done by magical artes and the same did the Arians Eunomians Vigilantians of the miracles of Catholikes as wittnesseth Victor Vticensis lib. 2. de persecut VVandal and S. Ambrose serm de â—S Geruasio Protas Hierom. contr Vigilant But we on the contrary side by the euident truth of miracles which may be cleerly knowne seene perceaued of al men do gather the verity of Catholik religion wherof the controuersy now is For that we neuer yet read of miracles wrought in confirmation of false doctrine such as many Saintes haue done in confirmation of true We neuer read that dead were raised to life by heretikes the blind made to see the lame straightened the palsy euered Diuells cast out of men Such miracles as these were neuer wrought by Luther Caluin or any of their followers Indeed Luther sometime did attempt to cast out a Diuell from a feminine
succession of ordination and sanctification descend from Christ our Lord who is the second Adam And there is no minister in the Church but can deduce the power wherwith the coÌ„secrateth sacrificeth absolueth from synnes administreth other Sacraments and sanctifieth Christian people from Christ himselfe as the first head and Author therof So as also all those workes which by this power he effecteth are attributed to Christ as to the first and chiefe Author who instituted this said power and doth inuisibly protect and assist the same man being only but the instrument wherby all these thinges are done as S. Augustine other Fathers do excellently declare Tract in Ioan. Chrysost bom 60 Ambros l. 4. desacram cap. 4. 5. In like maner all the power of Iuridiction of Ministers in the Catholike Church by which they gouerne Christian people preach the word of God and exercise all other Pastorall offices doth descend from Christ and may be perspicuously reduced to him For that Pastors haue their Iurisdiction from Bishops Bishops from the Pope and the Pope himselfe for that he is the successour of S. Peter in the same Chayre and gouernement of the Catholike Church doth necessarily also suceed in the same Iurisdiction which was giuen immediatly by God to S. Peter and in him to all his lawfull successours And those also in the Church who haue not power ordinary but only delegated to witt no proper Iurisdiction of their owne do receiue the same from their Pastours Bishops or the Pope So as there is no minister in the Catholike Church no preacher or teacher of the word of God that cannot eleerly demonstrate his mission and shew the same to be deriued from Christ And truely except they could so do they were by no meanes to be heard or regarded but had in suspition for wolues when as they entred not into the sheepfold through the dore but crept in secretly some other way This argument alwaies did the ancient Fathers greatly esteeme and alleage Irenaeus l. 3 c 3. Tertul de praescrip August epist 165. Optatus l. 2. contr Parmen cap. 4. for the conuincing of all heresies For therby is shewed the continuall succession of our Religion throughout all Ages vp to the Apostles times I am held in this Church saith S. (a) cap. 4. contra Eâ—ist Fundam Augustine by the Succession of Priests Bishops that haue come downe eueÌ„ froÌ„ the Sea of Peter the Apostle to whoÌ„ the care of feeding our Lords flocke was coÌ„mitted to the present Bishop of Rome Anastasius that holdeth the sea at this day And the very same hath S. Hierome in his dialogue against the Luciferian Heretikes which by and by we shall haue occasion to recite Now none of the ministers of the reformed religion can shew this And as for the power of order wherby to administer Sacraments and sanctify the people truly they cannot reduce it to the Apostles and Christ as we haue done for that they haue vtterly taken all such power away Neither is there any Bishop or Priest among them except perhaps some Apostata from the Catholik ReligioÌ„ whose degree ordignity amongst theÌ„ is now no more of value wheras not withstanding the Church of Christ hath alwaies had these degrees and byn gouerned therby Neither haue they any power of Iurisdiction wherby to preach the word of God administer Baptisme gouerne the people with diuine reuerence in spirituall affayres of their soules For I would demaund of whome Luther and Caluin receiued this power of Iurisdiction By whome was cyther of them sent to preach the new Ghospell and reforme the people That they were not sent by the ordinary Pastors of the Church it is euident therfore they came of themselues being sent by none But what can be a more certaine signe that they are not to be heard but rather to be fled from For how shall they preach saith the Apostle vnlesse they be sent Rom. 10. Ioan. 10. He that entreth not saith S. Iohn by the dore into the sheepfold but clymbeth vp another way he is a theese and robber but he that entreth by the dore is the Pastour of the â—heepe Now whosoeuer without ordinary and lawfull authority do exercise the office of a Pastour they enter not in by the dore But perhaps they will say that they were sent immediatly by Christ of him receaued authority to reforme the Church Whether sectaries be sent of Christ or no. But that is not inough so to say for that all Archeretikes do say the same of themselues Wherfore it behooueth them to bring forth shew their euidence wherby to witnesse it and so to conuince vs that they were sent of Christ as the Apostles did confirme their mission with many and great miracles otherwise we ought not to accept of their reformation Nay we are rather bound to reiect them as false impostors Againe how is it possible for them to be sent of Christ when as they teach so diuers and disagreeing opinions among themselues For if Luther were sent of Christ then can not Caluin be also sent of him who in many points impugneth Luthers doctrine and damneth it to the pit of hell as impious and hereticall And contrariwise if Caluin were sent of Christ then could not Luther be sent of him also for that God is not contray to himselfe neither do the spirits of his true Prophets impugne or contradict one another Other things I omit which might be alleaged to the same purpose VIII CONSIDERATION From the consent of the ancient Fathers and Doctors of the Church and from the decision of controuersies without which there is no sodality or followship THAT Religion is thought to be of Christ and to be preferred before al other in which the whole and full consent of Doctors of euery age Nation about the principall heads of our faith hath concurred and wherin there hath byn an easy determination of all Controuersyes from which if once thou chance to decline or fall thou hast no certainty left which way to betake thy selfe But such is only Catholike Religion and therfore the true religion of Christ And first of all concerning the consent of Doctors about the chiefe heads of our religion it is manifest out of their wrythings For what ancient Doctors soeuer eyther in Greece Asia Aegipt Asricke Spaine Italy France Germany or England that haue written of the mysteries of our religion they do all agree about the liberty of Freewill about merit of good workes sacrifice of the Masse for the quicke and the dead Monasticall vowes fastes inuocation of Saints and the like which are by these newfangled Religions reiected and reproued Caluin l. 2. c. 2.3.14 16. l. 3. c. 4. 5. l. 4. c. 22. Centurtatores cent 2.3.4.5 c. 4. and cannot be denied by the Lutherans Caluinistes themselues only they say that these things were blemishes of the ancient Doctors inclining as it were to superstition
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
Ethnickes Nor that this worship is in that manner done to Images as though there were any excellency in theÌ„ but so as the same doth passe to the first pattern therof to wit to the Saints themselues raigning with Christ in heauen For that the externall signe of adoration Which is made before an Image is the worshiping of the first patterne or prototype therof As for example to errect a Statua or Image to a King and to do reuerence therunto now this reuerence is done to the Image materially only but the honor it selfe redoundeth to the King whome the Image representeth That this honour which is thus done to Saints is not the worship proper vnto God is manifest because we do not worship any Saint as supreme Lord Author of things but only as a friend of him who is supreme Lord. For that we do so highly respect God that we thinke those whome he hath so highly exalted in glory to be worthy also of some honour Which thing truely doth not any way redound to the iniury but to the honor of God euen as it redoundeth to the honor of a Prince when we honour his Nobles Courtiers for the respect we beare vnto the Prince to wit because they be his domesticall seruants friends c. And this I haue heere spoken because that many simple people are beguiled and misled about this point Secondly they say that Papists do adore bread as God and therfore they be Artolatrae which is as much to say as Bread-worshippers by which name Caluin oftentymes calleth Catholikes But in this also they vse deceit For they know well inough that Catholikes do not belieue that in the Eucharist there remayneth bread but that there is present truly really and substantially the body of Christ togeather with his soule and diuinity and so do not adore bread but the whole body of Christ there present Thirdly they affirme that Papists do not put their trust in the merits of Christ but in their owne and the merits of Saints Fourthly they say that Papists do teach that men be not iustified through the faith of Christ but by their owne merits and the like which are nothing els indeed but mere impostures and deceytes inuented to defame the Catholike doctrine I could produce more then an hundred of like articles falsely imputed eyther to the whole Church or to Catholike Doctors therof And now who will say that in such men as these be there is the spirit of Christ or that they do proceed sincerely in this busines and go about to establish the Truth Moreouer these fellowes do not only impute vnto Catholikes these and such like absurdityes of opinions They obiect falâ—e crimes to Catholiks but they lay to their charge also false crimes especially to such men whome they most feare will withstand their wicked endeauours to wit Murders Treasons against Princes and diuers kinds of such like villany Good God! How many libels and pamphlets haue byn set out these yeares past by the Caluinists and Lutherans do dayly at this day come abroard wherin they accuse Religions men innocent God wot froÌ„ such crimes of most outragious and filthly wickednes But these wily deceyts are easily discouered For eyther the innocency of these men is wittnessed by the publike letters of Magistrates and the others falsity made manifest or els their accusations are cleerly refuted by the manner of their relation the circunstances theÌ„selues For in some of their Accusations there haue byn noted aboue 50. most manifest vntruthes In others 12.15.20 c. so blynd is that their feruent hatred that they care not with what probability they charge their Aduersaryes so they may hope to hurt them therby But this hurt they do is but for a little while for after that the impudency of their calumniations is once discouered it redoundeth to the great comendation of those who were accused and shame vnto them that were the plotters and abbetters therof And finally for confirmation of their absurdityes Their corruptioÌ„ of Authorityes they vse egregious fraudes and deceyts eyther by adding taking away or altering somthing in the allegations of Scriptures Fathers or els by omitting the plaine words and producing those that seeme obscure therby to make them seeme to fauour their Doctrine For Luther to establish his opinioÌ„ of Iustification by only faith cyting the words of the Apostle to the Rom. 3. Arbitramur hominem iustificari per fidem we do thinke that man is iustified through faith he addeth of his owne the word solam Epist ad amicum devoce SOLA only And when he was demaunded why he did so he made answore thus Situus Papista c. If thy Papisticall friend be froward and hard to please concerning the word only presently tell him that a Papist and an Asse is one and the same thing Sic vole sic iubeâ— sit pro ratione voluntas I will haue it so I comaund it so let my will be a reason For we will not be schollers vnto Papists but their maisters And we will this once glory in our pride against such like asses a little after I pray thee giue no other answere to these asses concerning the word only but tell them that Luther will haue it so that he is Doctor of all Doctors in the Popedome c. Behould the modesty of this Prophet in excusing that fraud The same Luther in the second Epistle of S. Peter translating this sentence Quapropter fratres c. wherfore brethren labour the more that by good workes yow may make sure your vocatioÌ„ election leaueth quite out the words per bonaopera by good works because they were plainely against his Doctrine who taught that good works nothing auailed to faluatioÌ„ In the 75. Psalme 12. Verse where it is sayd Vow and render vnto your Lord God c. Luther maketh therupon this glosse in the margent contayning a threefold fraud and deceyt Quòd pro Deo vero illum habere velitis quemadmodum requirit primum praceptum nolite vouere Sanctis vel alia vota Because yow will haue him for your God as the first Commandement doth require therfore do ye not vow vnto Saintes nor make ye any other vowes In the 31. of Prouerbes where it is said Mulierem fortem quis inueniet who is he that shall find a constant Woman Luther vpon these words putteth in the margent a Loue-song in rithme to this sense Nothing is more amiable on earth then the loue of a woman to him that hath the fortune to obtaine it 1. Corinth 9. where it is sayd Numquid non habemus potestatem mulierem sororem circuÌ„ducendi Haue we not power to lead about a woman-sister Luther addeth heer unto of his owne in vxorem for our wife as though the Apostles lead wiues about with them for coniugall vse Zwinglius in place of those words Hoc est corpus meum This is my body against the truth
away that maketh to the substance of doctrine All this cannot to be known by Scripture but proued only by certaine humane weake coniectures if you take away the traditions of the Church and so the whole foundatiō of our fayth shall rely vpon vncertaine coniectures Moreouer the vertue and efficacy of the Scripture consisteth not in the sound of the words but in the sense meaning which is the life and soule of the Scripture But there may be a thousand controuersies about the sense which cannot in any sort be decided by the Scripture it selfe if you take a way Traditions and the exposition of the Fathers as experience teacheth For about the sense of these words Hoc est Corpus meum and of many more there is most eager disputation betwene the Lutherans and Caluinists c. If you say with Caluin that the iudgment touching the Scriptures and the vnderstanding of them belongeth to an inward spirit this is nothing but the dictamen of an internall spirit that is for the priuate iudgment of euery particular person to set down the first rule how to beleeue For euery one may say that he hath the spirit and by the inspiration therof can iudge and determine that this part or booke is holy Scripture and not that that this is the sense not that So a◠Lutheran out of his spirit giueth iudgment In prologonou◠Testamer ti that S. Iames Epistle is a strawy Epistle and the Apocalyps of S. Iohn of doubtfull authority But the Caluinist out of his soiri◠iudgeth the one and the other to be the word of God So Luther out of his spirit iudgeth that this false opinion is to be abolished that there be foure Gospells for that S. Iohns Gospell is but one faire true and principall and to be far preferred before the other three In like manner S. Paules and S. Peters epistles do sar go beyond sayth be the three Gospells of Mathew Marke and Luke He would willingly haue reiected them because they plainely proue establish the merit and necessity of good works and the obseruation of the commaundements and do recommend chastity and pouerty But when he durst not cleane reiect them he would extennate their authority and insinuate that they were not written with the spirit of God In like maner Caluin out of his own sense iudgeth that these words Hoc est Corpus meum haue this meaning This breed is the figure of my body and Luther will haue it This bread is truly my body I omit other thing without nūber by which it appeareth that euery ones priuate iudgment is proposed for arule of beleefe or which is the same that the Scripture it selfe is expounded and interpreted according to euery ones priuate iudgment Secondly that is not any fit rule of beliefe that is a like accommodated to contrary doctrines but the scripture is accommodated to contrary Religions and doctrines for as much as all the Sects of this time though they do in an hostile manner dissent and contend in very many and those the most inportant heads and grounds do neuertheles make this rule to serue their turne and doe vse it for the mantayning of their opinions and heresyes For the Lutherans say they rely vpon Scripture the Caluinists affirme the same the Anabaptists also are nothing behind them in auerring that the Scriptures be for them And no meruaile because euery one of them taketh and interpreteh the Scripture not conforme to the comon vnderstanding of the Church or the common exposition of the Fathers as do the Catholikes but according to the sense of euery priuate spirit in which sort it may bee easilie accommodated to all heresies Whence it is euident that this rule so taken serueth not the turne whiles all is reduced to the iudgment of euery ones priuate spirit Thirdly if there were some iudge who in euery Controuerly wherein he were to giue sentence should so doe it as it could not be certainly vnderstood for whether party he pronounced the sentence but both partyes should contend that the matter were adiudged and determined on their side and that the sentence of the Iudge was expresly plainly pronounced for them such an one in the opinion of all men could not be thought a competent Iudge sith no matter in cōtrouersie could bee determined or ended by sentence giuen by him For after sentence there would bee as greata contention about the sentence it selfe whether of them it might seeme to fauour as there had been before about the right that ech party had And such a Iudge is Holy Scripture if you take away the Churches interpretation and declaration and the exposition of the holy Fathers for as much as the sentence therof is euer such as it cannot bee euident to both parties whether of them it fauoureth whiles the one and the other doth stifly maintaine that it is most plaine that it holdeth and standeth for them And hence it is that controuersies bee neuer ended and therefore it is not onely a vaine but also a ridiculous thing to appoint the Scripture alone for Iudge For in euery controuersy there ought such a Iudge to be designed who may so giue sentence as it may be manifest to all and most of all to those parties on whose behalf the cause is adiuged otherwise such a controuersy can neuer be ended Wherfore those who make the Scripture alone the Iudge of matters in question do therin plainely manifest that they admit not any iudge at all by whome the cause may be determined besids their priuate iudgment alone For they do as if Titus and Caius hauing a suite at Law would not haue any other Iudge in the matter but Iustinian his Code together with the Pandects without hauing any thing to do with the interpretation of Doctors and Titus producing for his owne right some law should by it maintayne that the cause was manifestly adiudged for him And Caius againe should deny it who by citing an other law for himselfe should say that it was cleare that that law fauoured made for him which Titus would in lake manner deny and so they should both depart without any decision of the cause or controuersy in hand would it not be a matter worthy of laughter and all would say that neyther of them desired the determination or decision of the cause And that neyther admitted other Iudge then his owne iudgment In the very like manner in this that they wil not haue any other Iudge then Scripture and euery one reserueth the interpretatiō thereof to his owne spirit they plainely shew that they haue no will that the cause should be decided or defined by any lawfull way nor to admit any Iudg but their owne iudgment Fourthly how very insufficient this rule of beliefe is experience it selfe plainely teacheth For we see that there is not any end of controuersies among them euen about the greatest matter of fayth sith at this very tyme the Lutherans Caluinists
remission of Synns they explicate of not imputation only not acknowledging any inward renouation by inherent iustice and the infused gifts of God after which manner the Catholikes do hold that sinnes are forgiuen By these it is manifest how great a difference there is in the vnderstanding of the Creed Seing therfore that there is but only one truth and this in our Consultation we haue shewed to be among Catholikes it necessarily followeth â—â— one God Creator of all thinges because his Alcoran doth teach him so which he thinketh to be written by the spirits of God his faith albeit he belieue that which is true relyeth vpon a false and deceytfull reason by the force whereof he is moued to belieue many false and blasphemous thinges as that there are not three Persons in the B. Trinity and that Christ is not God and that Christ is inferiour to Mahomet and that Circumcision the like are still to be kept That faith therfore by reason of the foundation is both deceitfull and hurtfull the same hapneth vnto alheretikes the which being supposed I vrge the argument in this manner That faith which relieth vpon a false foundation albeit it belieueth somethings which are true cannot be sufficient to saluation but the faith of all the sects of this tyme relieth vpon a false foundation it cannot be therefore sufficient for saluation The first proposition is manifest in it selfe for how can that which is deceitfull vncertayne be the â—oundation of our eternall 〈…〉 How can the true Religion whereâ—â— we please God be grounded in a false deceitfull faith Truly it is no lesse repugnant to reason then if thou shouldest say that truth is grounded vpon lyes wisdome vpon error and vertue vpon folly The second proposition The faith of all sectaries dependeth vpon a false ground to wit that all Sects are grounded vpon a false and deceitful foundation I proue in this manner for eyther they belieue their opinions for the authority of their Apostles Luther Caluin Melancthon Zwinglius c. whom they iudge to be endewed with the spirit of God or because euery one of them in their owne priuate iudgement do beleeue those things to be coÌ„teyned in holy Scripture or lastly because their owne priuate spirit doth inwardly testify vnto them that those things are true or that this is the meaning of holy Scripture for whatsoeuer the sects of these tymes do belieue they are moued thereunto by one of these three reasons and they appoint one of them to be the foundation or reason of their beliefe but these foundations and reasons be altogeather false and deceitfull As for the first reason to wit the authority of Luther Caluin and the rest who first inuented these new Religions that it is deceitfull is many fest because we see by experience that both they might and haue byn often deceyued for they haue reuoked many things corrected many things and in many things haue they contradicted themselues as hath byn declared in our Consultation of Religion in the 9. Consideration and the sixt Reason Hence it commeth to passe that few now adayes will rely vpon their authority because they say they were men and therefore subiect to error wherfore their followers also do leaue them at their owne pleasure when they thinke they haue found any thing fitter for their purpose their authority therfore is deceitfull vncertayne euen by the iudgement of their owne schollers and followers Neyther is the other to wit the priuate iudgment whereby they expound the holy Scripture lesse deceitful for many false thinges by that priuate iudgement seeme to be true and many things which before seemed true are afterward iudged false From hence ariseth so great variety and inconstancy in many of them concerning matters of faith because indeed mans iudgement is weake especially in the mysteries of our fayth and the vnderstanding of holy Scripture the which far exceedeth the reach of mans wisdome and reason Many do answere that they do not rely vpon their iudgment in matters of faith but vpon the holy Scriptures which cannot erre Whether all sectaries do rely vpon the Scripture wherin how miserably they are deceiued by this appeareth because almost all the sects do say that they rely vpoÌ„ holy Scripture wheras notwithstanding they differ among themselues in most of the matters one teaching contrary vnto another the which could by no meanes come to passe if they did not rest vpon their owne iudgments but vpon the lawfull and common vnderstanding of the holy Scripture for the holy Scripture is no where contrary vnto it selfe neyther doth it any where disagree from it selfe that therefore they so greatly iarre disagree among themselues is caused by that they make a sense to the holy Scripture according to their owne priuate iudgment the which is diuersly framed by them according to the diuersity of iudgments and vnderstanding among them they rely therfore vpon the holy Scripture not as it is interpreted by the Catholike Church the holy Fathers but as they in their priuate iudgment do interprete it for the vertue and force of the holy Scripture doth not only consist in the bare words but in the sense and meaning therof but the priuate iudgment inuenteth this sense and ioyneth it to the words of the Scripture as lyfe vnto the body the whole reason of their fayth therefore is their priuate iudgmeÌ„t the which how deceitfull oftentymes it is may easily be declared by the disagreement of so many sects For it is all one whether thou saist that thou reliest vpon Scripture as it is interpreted by thy proper iudgment or that thou reliest vpon thy owne iudgment precisely in it selfe Finally the third reason whereupon many now adayes do rely is most deceitfull and skornfull of all a manifest signe wherof is that among the Anabaptists who aboue all others are guyded by the instinct of the spirit there is the greatest variety of sects and disagrement of faith the which could not be but that the spirit whereupon they rely and by whome they are gouerned is deceitfull and variable The same also is to be seene among Caluinists and Lutherans and amongst their sects and diuers factions for their owne opinion is certayne and euident vnto euery one of them by the testimony of their owne priuate iudgment the which inwardly teacheth euery one of them and affoardeth the testimony of truth vnto euery one of them whereby it is manifest that this spirit is not the holy Ghost the spirit of truth who cannot teach contraryes or be opposite vnto it selfe but it is a wicked spirit the spirit of error who is a lyar from the begining and the father of lyes who worketh in the children of incredulity of whome the Apostle saith Because they haue not receiued the charity of truth 2. Thess 6. he will therefore send them the operation of error that they may belieue in lyes And in another place 2. Tim. 4. In