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
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
bee effected by the onely forces of nature Lib. 3. c. 16. § 2. sequent c. 19.6.2.4 7. but all other also vnder what specious title soeuer bee excluded by the iustice of fayth And the same he teacheth in many other places If then there bee no merit at all in good works if they make vs nothing the more accepted to God nor wee for them shall receiue any reward in heauen wherefore should we weary our selues in exercising them Wherefore should wee spend our goods in workes of mercy towards the relieuing of the poore why should wee insist and spend houres in prayer wherfore should wee fast or punish our bodyes It is a folly for vs to weary our selues out in them to be sollicitous about the exercising of them if no fruit returne vnto vs by them Who seeth not that by this doctrine all desire and care of good works is extinguished and cleane taken away Secondly for that both these Religions teach that all our good workes do not onely merit no good at all before God but further then this bee also syns and that indeed of themselues mortall though for their fayth they bee not imputed to the beleeuers And Luther in many places teacheth no lesse As when he sayth (a) In resolut contra Eckium in assert art 31. The iust sinneth in euery good work Againe (b) In assert art 32. a good worke done in the best maÌ„ner is according to gods mercy a veniall sinne but according to his iudgment a mortal sin In another place (c) In assert art 29. Our best works whereby wee labour to procure of God grace help comfort is to bee reputed vnto vs for sin as the Prophet sayth Psal 108. And his prayer be vnto him to sin The same he inculcateth in maÌ„y other places Caluin deliuereth the same doctrine For this he saith Lib. 3. Instit c. 12. §. 4. All the workes of men if they bee censured as they deserue bee nothing but foule staines and filth Neyther can any work proceed from holy men that deserueth not the iust reward of reproach The same he teacheth c. 14. els where Lib. 3. c. 14. § 9. If all our good workes bee truly sins foule staines and filth that merit Gods ire who seeth not that it is much better to abstaine from them then to do them For by forbearing them we sin not but by doing them we sin and much better it is not to sin then to sin We must therfore abstaine from giuing of almes and from doing other works of mercy yea we must cease to pray because all these as they are done of vs bee sins And how may all study and desire of good workes be better ouerthrowne then by teaching that they do not onely make vs nothing the more iust or better before God but that they bee further silth foule staynes and syns indeed Neither maketh it to the purpose that they so ofteÌ„ say that God requireth good works for a testimony of faith Whether good works be required as the signe of faith or as signs of faith sith they affirme it least they may seeme to the people to take away al good works cleare But this their pretense is vaine For how doth God require them if they be syns which vnles he of his mercy should not impute theÌ„ he should punish with euerlasting paine how doth he for a testimony of faith require those things that do rather giue a testimony of want of fayth For those who bee follicitous about the doing of good workes do ther by testifie that faith sufficeth not For if faith were inough as they will haue it and good workes auaile nothing at all how bee good workes a signe of faith Therfore the study of good works is not a signe of that speciall faith wherof they speake and whereunto they ascribe all but of the Catholike faith whereby wee beleeue that faith is not inough but that workes bee further required that bee meritorious of euerlasting life with which faith they haue nothing to do at all but reiect it wholy By what hath been sayd most euident it is that by those Religions all study and care of good workes is taken away and banished quite The IX Reason Deduced from the liberty of life which they yeald vnto THOSE Religions cannot possibly bee thought to haue been instituted by Christ that do vtterly spoile mens minds of the feare of God and do open a most wide gate to all wickednes and to all maÌ„ner of impurity of life For holy writ doth euery where inculcate vnto vs the feare of God neyther it there any thing that is more often repeated more recomended vnto vs syth therof especially dependeth all goodnes honesty of life But the Religion of Luther and Galuin both do quite thrust out of mens minds the feare of God and yeald a liberty to all manner of wickednes as far as doth Atheisme therfore neither the one nor the other can pretend Christ to bee the Author of their Religion That they do this and that by foure different and diuers wayes hath beene by vs most plainely set downe declared in the second consideration before now I will in few words againe manifest proue the same by these reasons following First for that the Lutherans Religion teacheth that the decalogue or ten Commandments appertaine not to the faythful as neither the ceremoniall and iudicial lawes also For thus he sayth in his sermon of Moyses By the Text it euidently appeareth that the ten precepts also do nothing concerne vs for as much as our Lord brought not vs but the lewes only out of Aegypt Moyses is not held in the new testament for if I should obserue him in one article I should be bound to the obseruation of the whole Law The same be teacheth in many wordes c. 4. Epist ad Galat. in c. 20. Exodi If the ten Commandments bind vs no more then the cerimoniall laws as he expresly teacheth c. 4. ad Galat. therefore as I am not bound to keep the cerimoniall law for example to circumcise the flesh to eate the Paschall â—ambe to obserue the Sabboaths c. so neither the morall law or the ten Commandments If I be dispensed from obseruation of the ten Commandements what may it not be lawfull for me to do I may then in outward shew adore Idols contemne parents make no reckoning of Magistrats commit murthers adulteryes robberyes giue false testimouies and such like that be prohibited and forbidden by the decalogue euen as I may do those thinges that haue repugnance with the cerimoniall law And though Caluin doth not in expresse maÌ„ner delyuer the same Doctrine couching the coÌ„mandements yet vnderhand he sufficiently infiâ—uateth it Lib. 2. Instit cap. 7. §. 5. First when he teacheth That it is impossible also for holy men to keep Gods law For if it be impossible it bindeth not at all sith none
is bound to what is impossible No Tyrant euer bound his subiects to impossibilityes and should God do it from whome so barbarous cruelty is most far wherfore for this very thing that the ten commaundements began to be impossible to be kept they ceased also to bind and therfore they appertaine nothing vnto vs. Further because Caluin teacheth that al our works be fowle staynes filth and synne before God but none caÌ„ be bound to commit sin therfore we are not bound euen to labour or oÌ„ce put our hand towards the fulfilling of the decalogue or of any part of it The same I might confirme by other reasons but these may serue the turne by which it is also manifest out of Caluins doctrine that the dealogue appertayneth nothing vnto vs. Secondly these two Religions make no difference of good and bad works before God but only before men For as the works that are said to be euil haue their manifest malice euen so to the good workes of the iust they attribute a secret malice in regard of the internal concupiscence by reason of which malice they will haue them to be mortal syns before God And if it be so wherfore should I rather attend to good works with the afflâ—cting punishing of nature with the wasting of goods then to bad that go accompanyed with great pleasures ofteÌ„tymes with profit and commodity also For sith both be bad before God wherfore should I not prefer those in which there is a temporall both pleasure and gaâ—ne before them which are not done without molestation trouble and losse Thirdly for that both Religions teach that a man is by speciall fayth alone iust before God without any good work of his part and that to him who hath this fayth no syn is imputed So teacheth Luther in very many places as hath been declared before Of which Doctrine he inferreth l. de libert Christ de capt babyâ— tib â— Instit c. 8. § 68. l. 3. c. 4. § 28. That incredulity alone is syn and that the incredulous and vnbeeleuing alone are to be damned and that he who retayneth his fayth cannot be damned at all The same teacheth Caluin when he sayth All syns be to vnbeleeuing mortall to the beleeuing all be veniall He calleth them venial because God imputeth them not vnto them but in what they are done pardoneth and forgiueth them And to is doctrine plainely followeth of this principle wherby they conclude that speciall fayth alone is the cause of iustification that is that a man is iust before God by this alone that he firmely beleeueth that Christ hath fully satisfied for his syns for that by this faith Christs satisfaction is applied vnto him and is made as it were his own so as by it be is reputed iust before God though he find no change of will at all within And therfore while this fayth continueth no syn can hurt him because he abideth in Christs iustice he firmely retâ—yneth it by fayth And if we ground our selues vpon this doctrine we haue no cause to feare the committing of any wickednes whatsoeuer For no punishment nor vengeance is for it to be feared at Gods hands sith God imputeth it not for a fault by occasion of Christs satisfaction communicated vnto vs by fayth And can Atheisme giue greater liberty to all manner of wickednes to all impurity of life Some Caluinist Ministers in England confesse it plainely inough who of that opinion of Caluin touching the iustification of fayth Refert ex Foxo Guil. Reginaldus l. 4. pag. 1020. among others do deduce and man tayne these conclusions 1. All those do erre who thinke that they are to be saued when they shall haue done many good works 2. It is nothing necessary for vs to lavour for the purchasing of life euerlasting by our good works sith we haue it euen now 3. This is one of the principall errors that beareth sway in the Christian world to thinke that good works profit any thing to Saluation 4. Our syns withdraw nothing from Gods glory for as much as all the burt of syn consisteth in the scandall of our neighbour 5. Christ hâ—th with his bloud redeemed and deliuered vs from all sâ—ns and lawes in so much as from this tyme forward no law bindeth vs in conscience Heere we are in expresse words freed from the decalogne and from all precepts of Sacraments 6. You owe nothing vnto God but fayth that you confesse Iesus Christ and beleeue that he is risenfroÌ„ death for so you shall be saued In all other things God leaueth you in your liberty to follow your own will For you may do all things without scruple of conscience for you cannot perish nor be damned whatsoeuer you shal outwardly do or leaue vndoÌ„e All this they deduce and that most rightly out of that foundation of Iustification by special fayth first laid by Luther and Caluin in whose writings also all these former grounds almost are expressely had Who now could wish or imagine greater liberty to all wickednes Adde hereunto what hath been said before in the second Consideration where we laid down three other manners by which this liberty is graunted I omit to speake of that window that Caluin hath opened when he taught l. 2. Inflit. c. 25. §. â—2 That the paine of the damned is nothing els then to feele God an aduersary and to be put in feare by him though that paine be represented vs by things corporall as by darknes weeping gnasshing of teeth the inextinguible fire c. By which words he plainely insinuateth that hell is nothing els but vaine terrors For if God inflicteth not any paine but only affrigteth the damned certainely vaine is that terrour and to be laughed at vaine be the paines of hell and nothing to be weighed or regarded at all The X. Reason That they renew old Heresies EVERY Religion is to be auoyded that contayneth heresyes formerly condemned by the Catholique Church which haue euer been held and reputed for heresyes But these new Religions contayne such heresyes yea they seeme to be nothing but a masse and heape of diuers heresyes in scueral ages taught by diuers arch heretiks in former tymes by the Catholike Church condemned therefore they are to be shuÌ„ned We are to proue our minor and therfore let vs consider the principall points of doctrine that these religions maintaine 1. Both as well Luther as Caluin teach that there is no liberty of will And Luther in his 36. article affirmeth that it is the principall soundation of his religion But this was long agoe the heresy of Simon (a) Caluin l. 1. Recognit Magus and Valentinus as testifieth S. Augustine haer 11. and of the (b) Aug. haer â—6 Hier. in prlog contra Pelag. Manichies and of (c) in â—ont Constant sess 8. VVicliffe c. 2. Both do teach that God is the instigatour or mouer to all wickednes and that all euylls be done
contemneriches and honours and when at any time we do enioy them Only Catholike Religion teacâ—â—â— perfection of life to renounce them for the loue of Christ She counselleth fasting haire-cloath lying on the ground and other bodily afflictions wherwith the flesh is tamed and subdued to the spirit Hence commeth it to passe that there are so many in the Catholike Church who conteÌ„ning riches honors and pleasures which they either enioyed or might haue done haue forsaken the world giuing themselues wholy to austerity of life and contemplation of heauently thinges Amongst whome may are Noble men and Noble mens sonnes and daughters many gentlemen many rich men many excellent wittes many most eloquent and famous for all kind of learning This is that most worthy enfigne of diuine spirit true religion For that this religion can be no other then celestiall which thus by violence draweth mans nature froÌ„ these base earthly things wherunto it cleaueth and raiseth it vp to contemplate heauenly which van quisheth the desires of temporall things and ingrafteth the loue of eternall and to conclude which worketh such wonderfull changes in men But the tree is knowne by the fruite Now other religions of pocially Lutheran Caluinian and â—nabaptisticall of which we meane chiefly to treate and do frame this our Consultation do performe no such thing Other Religions take away desire of perfection and good workes For that they are so far from teaching austerity of life or contempt of wordly delight as they call fasting a humane tradition wherby God is honoured in vayne Abstinence from flesh they call superstition monasticall vowes they say are wicked vaine and not to be kept chastity they teach to be impossible lib. de vita coniugali all must marry and imploy their time in wyuing which as Luther saith is as necessary as to eate drinke sleep c. Out of which doctrine it followeth that none of those who follow any of these new Religions do either came their flesh by abstinence keep chastity or abstaine from marriage and fleshly pleasures or exercise pouerty for for the loue of Christ by forsaking their riches but do al imbrace a loose vulgar worldly life agreable to the inclination of the flesh and corruption of nature No man in this religion can once find in his hart to imitate an Angelicall life heere in this world as many holy men haue done before and many do at this present in the Catholike Church no man goeth about to shake of the carkes and cares of this life breaking in pieces the bands of the world that being free and discharged therof he may follow Christ our Lord imitating his most holy life and representing him in his mortall flesh for what soeuer is aboue the common and popular manner of liuing these new Religions do not allow Who then seeth not that in these there is no Christian religion For although Christ considering mans infirmity doth not commaund pouerty chastity single life contempt of ones selfe and the like yet notwithstanding doth he counsell vs and inuite vs therto with great reward giuing vs an example therof in himselfe to imitate the same So as by this his example and inuitement infinite numbers of all orders ages sexes nations and conditions being stirred vp haue attayned vnto this high sanctity and haue bin therfore admired of al the world But contrari wise these now Religions altogeather disallow the desire or study of perfection as inpossible or superstitious Neither do they alone hinder this most excellent sanctity but therwith al seeke to suppresse all other endeauours desires of good workes â—uth art 31. 36. deliber châ—â—â—tiana Calu. l. 3 Inst cap. 12. §. 4. cap. 14. §. 9. Luth in assert art 1. Calu l. 4. Inst cap. 11. §. 13. 14. cap 19. §. 2.4 7. For that they teach That man offeÌ„deth in all his works though this synne be not imputed to those that belieue Then they teach That man by any good workes whatsoeuer meriteth nothing with God is neuer the more grateful vnto him neuer the more iust nor shall haue neuer the more reward for his workes whether they be more or lesse or any at all but that only faith is esteemed and crowned with God c. This doctrine being theÌ„ once set abroach what man trow you wil be stirred vp or moued to good workes prayer almes abstinence or help of his neighbours For if in all these workes there be sinne and neither merit nor reward nor profit what should mooue meÌ„ to performe them Who will bestow his labour goods in vaine without any profit but with hindrance to himselfe So as these new religions as yow see quite take a way all good workes from men and leaue them only faith which they esteeme in place and volue of al. It is not theÌ„ credible that Christ by so many sweats and labours by such his manifold doctrine and heauenâ—â— admonitions by his bloud crosse and passion would leaue vnto vs or be the Author of so barren a Religion Neither do we any way obscure the merits of Christ by attributing the force of meriting euerlasting life by our workes as our aduersaries obiect An obiection refuted but rather do we illustrate and extoll the same For we assigne the merits of Christ to be so forcible and vniuersall that he did not only merit Eternall Saluation therby for vs but also gaue vs force and strengh to merit for our selues As for example that man should not iniure the Omnipotency of God The force of Christ merits but rather extoll it that should say that the said Omnipotency doth not only worke and produce all things but also giueth force to things created to worke and produce the like For there is nothing that doth more declare the excellency and perfection of the cause then if the cause doth not only worke or cooperate it selfe but giueth also force and strength to others to do the same Therefore wheÌ„ as we say Christ did not oÌ„ly merit for vs but gaue vs also force to merit for our selues we do far more extoll the force of his merittes then they who teach that he alone did merit all left vs no strength to cooperate to his merits Nay rather those men do greatly iniure Christ because they take away this force and efficacy from him like vnto certaine Philosophers who taught that things created had no force in theÌ„selues to cooperate but that the only increated power of God did al and therby iniured his Omnipotency as if he could not giue force to things created to worke cooperate with God For as he should iniure Christ that should attribute to man any force or strength to merit that is not deriued from the merits of Christ so also should he iniure God that should attribute any force or power to things created that is not deriued froÌ„ the omnipotency of God Furthermore as the operations of things
created are referred vnto God as the Author of all because he gaue them force and togeather concurreth with them as the vniuersall efficient cause euen so are all the meritts of iust men referred vnto Christ as Author of them all because he gaue them force and power therto and togeather concurreth with them as the vniuersall meritorious cause I omit many other things which might be brought to this purpose II. CONSIDERATION That Christian Religion excludeth liberty of sinning THAT Religion is also to be preferred as most gratefull to God which alloweth no liberty of sinning but by all meanes excludeth it For as the Religion which is of God ought to stir vp and incite mens mindes to the study of good workes and perfection of Christian life euen so ought it also to feare them from synning keep them in the feare of God and as much as in it lieth hinder all synnes and offences Such then is the Catholike Religion For many wayes doth she remoue al liberty of sinning First by the Sacrament of Pennance For that it greatly feareth very many from synning seing they know that all their synnes must be discouered one by one in Confession and Pennance done accordingly and if any thing be stoine or any losse or domage done the same must be restored and satisfaction made Moreouer in this Sacrament is required sorrow for their syns and purpose to amend their life wherunto is also conferred grace and aide to performe the same and last of all heerin are giuen wholsome admonitions to liue well and vprightly Wherby we see that this Sacrament doth greatly restrayneliberty of synning Secondly by the doctrine of Satisfaction Purgatory For it teacheth that after the syn and eternall payne is forgiuen in Confession there remayneth for the most part an obligation of some great temporall payne which vnlesse we redeeme in this life by the exercise of good workes to wit by prayer almes abstinence and the like we shall pay it in the next life with the cruel torments of Purgatory For that with God no euill shall remayne vnreuenged Thirdly for that it teacheth that one only mortall sinne vnlesse it be washed away in this life by Pennance is inough to euerlasting Damnation neyther shall faith any thing profit to the forgiuenes of synnes without true pennance Fourthly for that it many wayes striketh into man the feare of God proposing vnto him diuers of his iudgmeÌ„ts when as he wil neuer haue him secure of his saluatioÌ„ but alwayes to watch pray to be sober to be alwayes intent to do good workes least at any time he be eyther ouercome by tentation or supplaÌ„ted through the fraud of the Diuell or fall by some in consideration or els not prepared suddainly surprized with vnexpected death And hence it is that in good Catholikes who endeauour to liue according to their Religion we dayly see a wonderfull care and sollicitude in auoyding of synne if through humane frailty they shall at any tyme commit any offence they straight waies wash it away with Confession and amendment of their liues Now other Religions do performe no such thing at all but shaking of all feare of God open the wyde gate to all liberty of synne and licentiousnes First because they take away the Sacrament of Confession wherby men as we haue said are greatly hindred from synning Heretiks take away all feare of God and admit all liberty of synning For that they say it is an humane inuention a torment of mens Consciences and a meere superstition It is a wonderfull thing that any superstition or inuention of mens brayne should haue such force to the amendement of our life quietting of our Consciences This force also haue the Lutherans themselues being taught by experience sometymes witnessed For as Sotus relateth who was present that when the Emperour Charles the fifth was in Germany In 4. d. 18. q. 1. art 1. there was sent vnto him an embassage from the famous Citty of Norimberge by which the Senate demaunded that the Emperour by his Imperiall power would command auricular Confession to be practised for that they said they had found by experience that their CoÌ„monwelth after CoÌ„fession had byn taken away to abouÌ„d with diuers crimes against Iustice and other vertues which were vnknowne vnto them before This embassage saith Sotus caused great laughter For if by Diuine law men were not bound to reueale their secret synnes to any neyther could the Priest as they thought absolue them how could they be compelled therunto by any humane precept without fruites of remission of their synnes Secondly they do not only take away Confession Luth. art 6. Calu. l. â— Inst cap. 19. §. 17. Calu. l. 3. cap. 4. §. â—8 Luth. in assert art 5. 6. Luth. ep ad VValdenses de Euchar. Calu. l. 3. cap. 5. 6. Luth. supra in assert a. 5. Calu. supra d. l. 3. c. 4. 〈…〉 but also the vertue of pennance in that they deny Contrition or sorrow for synnes past to be necessary For as Luther saith Contrition maketh a greater synner and Caluin saith That S. Hierome who affirming pennance to be the second table after shipwracke it being impious doctrine cannot be excused Thirdly because they deny the necessity of satisfaction and say that that redoundeth to the iniury of the satisfaction of Christ as who should say if our satisfaction be of any value that of Christ is insufficient Fourthly because they deny Purgatory and all temporall punishment of soules after this life Fifthly because they deny any obligation of temporall paynes to remayre after the guilt of synne is remitted For that togeather there 〈…〉 paynes and punishments are forgiuen Sixtly because they teach that only faith is sufficient to the remission of all guilt and payne Luth. in assert art 2. Calu. l 3. cap. 11. §. 13. 14. Luth de libertate Christiana Calu. l. 3. cap. 4. §. 28. l. 2. cap. 8. §. 58. nor any thing els to be required Seauenthly because they teach that no sin shal be imputed vnto him that hath a liuely faith And for this reason Luther said that the Commandements did no more belong to vs then the cerimonies of the old law but that all obligation therof was taken away at once by Christ to wit because the violating therof is no lesse imputed to the faithfull then the violating of the cerimoniall law That al these things are thus taught by them is manifest by the places here cited in the margent and euery man that is but meanâ—ly conuersant in these Sectes doth know it to be true These things standing thus it is euident that al feare of God is vtterly taken away froÌ„ the hartes of men the raynes of liberty are loosed to all kind of syn Nay there is as much or rather more liberty giuen by these Religions as by Atheisme For if there be no syn imputed to a man that hath that forementioned speciall or liuely
as to belieue that God would euer vse such men for so meruaylous and high an enterprize as were not only not endued with any holines of life at al but rather to the contrary full of all infamy impurity pride reueng and rayling For to what end had this byn els but to giue occasion to such as haue but the least dram of wisdome not to admit them but as false impostors to auoyd and detest them For if those who be infamous may not by the * Cap. infamibus li. 6. L. Qui accusare ff de accusat l. 1. ff de postulaÌ„ do law be admitted to any dignity or to any office eyther Ecclesiasticall or secular no nor to accuse or demaund How then shall such be admitted as reformers of religion as chiefe architects or heads of the Church or as Iudges of Bishops Popes and generall Councells The VI. Reason From their errors and inconstancy in Doctrine THE sixth reason is for that the Authors of these new religions haue manifest errors and are very inconstant in their doctrine which is an euident signe that they haue not the infallible direction of the Holy Ghost and therfore are not sent immediatly from God nor any trust is to be giuen vnto them For how many soeuer haue byn sent of God to teach and instruct the people were so gouerned by his heaueÌ„ly assistance and direction that they could not be deceaued in anything eyther in their teaching preaching or writing So as there was neuer any the least error found in the doctrine of the Prophets or Apostles which our Sauiour insinuateth saying Iota vnum aut vnus apex non praeteribit à lege donec omnia fiant One iote or one tittle shall not passe of the law till all be fulfilled Matth. 5. Epist 19. The same thing doth S. Augustine teach largely in his Epistle to S. Hierome where he sayth That if in any writer one fault only should be found it were inough to discredit the whole authority of that wryter For he that is deceaued in one might be deceaued in more and therfore we may not firmly rely vpon him Luther himselfe also teacheth vs the same thing in many places of his workes Lib. contra EmpseruÌ„ whose words are these Si semel deprehenderer c. If I should be once fouÌ„d so lying false and grossely ignorant then should all my learning honor and fidelity vtterly haue an end In assert Teuton art 25. for that euery man as reasen requireth would account me for a lewd and infamous knaue And againe Qui semel mentitur c. whosoeuer is once taken in a lye know most certainly that he is not of God but ought to be suspected in all things c. Which thing 〈◊〉 inculcateth in six other seuerall places of his workes Nay moreouer our Sauiour himselfe gaue vnto vs this signe in the Scripture that if a tany tyme we deprehended a Prophet fortelling any thing that was false we should certainely know that he was not sent of God This being layed as a sure foundation I make this argument Whosoeuer in his doctrine doth erre but in any one point he is not sent from God but Caluin and Luther in their doctrines do erre in many things Ergo it is certaine that they are not sent of God The Maiâ—r is already sufficiently proued which our Aduersaries themselues do also confesse The Minor I proue thus For to omit all those things which they do falsely obiect to Catholiks and which they do falsly affirme to be noueltyes in our Doctrine and vnknowne to the ancients To omit also all historicall and chronographicall errors I wil lay forth only two of theirs of most moment which are common to then both The one That we haue no frewill but all things do happen through an ineuitable necessity The other That God is no lesse the Author and sorcer of euill works then of good That these be most manifest and pernicious errors is euident because they take a way all policy all good counsell all lawes and preceptes all Iudges and Tirbunales For that all these are in vayne if there be no frewill in man Moreouer the punishing of all kind of wickednes shal be vniust also for that whatsoeuer is not free of it selfe what soeuer is done by God as the author and compeller therof deserueth no punishment And finally by this meanes they take away hell it selfe and all punishment of the life to come and bring in a most profuse liberty to all kind of vice and sinne as before we haue shewed in the second Consideration These very two opinions haue giuen occasion to many to go froÌ„ Caluinisme to Turcisme or els to Atheisme For that it is much better to haue no God Flores Calu. pag. 49. then such a one who is compeller and Author of all wickdnesse Now as concerning the inconstancy of their doctrine euen in most speciall things the same is incredible Since the world began there was neuer found a writer so inconstant so forgetful and so contrary to himselfe and ouerthrower of his owne doctrine as Luther For that he doth no lesse impugne himselfe then the holy Fathers and Councells that almost in all the chiefe heads of faith as * In operâ— inscripto Lutherus Septiceps Ioannes Cochlaeus and others do shew at large And about that only controuersy of the Eucharist out of Luthers owne workes himselfe being yet aliue were noted 36. manifest contradictions by one Gaspar (a) In tabula contradict Lutheri Querhamer a lay man of Saxony and published to the world to Luthers vtter confusion and no small cracke of his credit In like manner about Communion vnder one kind were noted by Cochlaeus seauen different heads contradictory one to the other And finally the whole booke of Cochlaeus intituled Lutherus Septiceps conteyneth nothing els but Luthers contradictions and contrary opinions almost of euery article in controuersy set downe and expressed in his owne very words And in euery contradiction yow know it is necessary that one part be falst Of Caluins Contradictions 24. are set downe by Coccius in his owne words two wherof will be sufficient to set downe in this place Of Gods omnipotency in one (b) ad cap. 1. Lucae place he saith Verbo Dei c. There is no impossibility to be obiected to the word of God And in (c) ad Cap. 2 I saiae another place he saith Illud somnium c. That dreame of the absolute power in God which the deuynes haue introduced is an execerable blasphemy And (d) de praedestinatione againe Ego detestor c. I do detest this doctrine wherewith the â—apisticall deuines do please themselues when they feigne a certaine absolute power in God c. About the diuinity of Christ in one (e) ad cap. 1. loan vers 1. place he wryteth Christum esse verum Deum c. That Christ is true God of the
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
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
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