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
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
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
authority of a Greek and Latin Copyes in the Dutch Bible translateth it thus Hoc significat Corpus meum This signifieth my body In the 2. Act. 27. where it is said Non derelinques animam meam in inferno Thou wilt not leaue my soule in hell Beza translateth it thus Non relinques cadauer meuÌ„ in sepulchro Thou wiltnot leaue my carcasse in the graue changing the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifieth animam into cadauer and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 orcum into sepulchrum And is not this thinke yow to corrupt Scriptures Caluin doth so expound almost all the places of Scripture wherby the Ancient Fathers dyd proue the Trinity of Persons and the Diuinity of the Sonne or the Holy Ghost that he doth eueruate all the force therof wherin he doth not alittle symbolize with the Iewes Sabellians Arians and Macedonians Againe the 53. whole Chapter of Isay which is manifestly meant of the passion death and satisfaction of Christ Caluin expoundeth it metaphorically of the griefes and molestations which the Iewish people by their sinnes did cause vnto Christ And what can be more violently or absurdly spoken or what can be more fitly accommodated to the Iewes perfidiousnesse Matth. 19. vers 17. where it is said Si vis ad vitam ingredi serua mandata If thou wilt enter into life keep the Comaundements Caluin will haue this speach to haue byn vttered by Christ in a scoffing manner or mockingly Allo ad Hebr. 5. vers 7. Exauditus est pro sua reuerentia He was heard for his reuerence Caluin expoundeth the greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to signifie metum or dubitationem feare or doubtfullnes and saith that hereby is signified that Christ was stroken with so horrible a terrour of death that he was ready to fall into delperation of his eternall saluation I omit many other places Monsieur du Plessis a principall Caluinist in France in a little booke of his which he published Of the supper of our Lord hath corrupted more then an hundred testimonies of Fathers Doctors partly by cutting of and mangling their words and partly by adding therto of his own As also in this booke of his he produceth many arguments which by Schole doctors as the manner is are obiected against the truth and afterwards solued and answered by themselues as if they had byn set downe expressely by them for their owne doctrine and opinions Of which fraud he was these yeares past publiquely conuinced in presence of the late king of France and many of his nobility by the Bishop of Eureux now Cardinall as is well knowne to all France And the very same deceypt and craft do all their writers vse when they go about to proue their opinions and doctrine out of the Fathers Moreouer Their alleaging of obscure Authorityes this is another comon tricke amongst these men to wit that in citing the Fathers opinions they do alwayes omit their cleere perspicuous sense which may explicate and plainely declare their mind and insteed therof they produce commonly some obscureÌ„ and darke sentences of theirs were they do but by chance and as it were by the way touch the controuersy in hand Of which fraud very many testimonies are alledged not only against the Reall presence of Christs body in the Eucharist but against many other euident articles of Catholike faith also as for example against free wil against internal lustice against merit of good workes against the Authority of Councells c. And there is nothing so cleare and euident in our faith which by certaine obscure places of Scripture or Fathers may not seeme to be impugned nor is there any thing so absurd which by that meanes may not be defended For what is more absurd then to say that Christs body is euery where alwel as his Diuinity And yet do these men go about to confirme the same by many restimonies both of Scriptures and Fathers What is more absurd then to say that God is the Author of all synne Or that man hath not free will And yet do they alleadg many obscure places both out of Scriptures Fathers to establish those their fancies Yâ— they seeke for truth why then do they omit those places which be plaine and perspicuous and fly vnto such as be obscure and darke why do they not stand to the iudgment of the ancient Fathers and Doctors for explication therof who were long before our tyme but will only rely and rest vpon their owne sense and interpretation When as any obscure speaches of the Fathers do but seeme to fâ—uour them those they do diligently and readily produce and do indeauour to confir me their Doctrine therwith but when Catholikes to the contrary do alledg any thing out of the Fathers which is euidently against them then they make answere presently and sayâ— that the Fathers were meâ—â— and consequently subiect to error but they rely vpon the word of God which cannot errâ— Yâ— yow reply and say that the Fathers do also rely vpon the word God they answere that the Fathers haue not attayned to the vnderstanding of the Diuine word and therfore were deceyued Yâ— yow aske them how they know that the Fathers haue not attayned to the true sensâ— and vnderstanding of the word of God themselues haue they answerâ— that 〈◊〉 is euident out of the word of God But how is it euident seing there beso many and so diuers interpretations amongst them and that all the ancient Fathers haue interpreted otherwise them they and the Lutherans otherwise then the Caluinists and they againe otherwise then the Anabaptists The interpretation say they is euident to him that hath the spirit but to others not And thus do the Patrones of euery Sect answere and reduce their final iudgement of euery controuersy to a prinâ—â— spirit Therfore the Caluinists say that all the ancient Fathers all the Doctours of the Church all generall Councells wanted the true-spirit of vnderstanding the Scriptures as also do the Lutherans and Anabaptists at this day want the same only themselues haue the true spirit and to them it is specially graunted from aboue and therefore to them â—n is spirit is manifest in so much that whatsoeuer they teach that is the pure Word of God The very sume thing say the Lutherans to wiâ— that the Councells Fathers Doctours of the Church did want this true spirit as also the Caluinists Anabaptists do only to them it is graunted and therefore say they it is euident and certaine that our doctrine is agrable to the Word of God And finally the Anabaptists do take away this spirit from all others and clayme it as proper only to themselues But how absurd thinke you voyd of reason are al these things How incredible is it that all the Catholike Doctours and Fathers of the Church should want the true spirit of vnderstanding Scriptures and that it should begiuen now to the Caluinists only or
away that maketh to the substance of doctrine All this cannot to be known by Scripture but proued only by certaine humane weake coniectures if you take away the traditions of the Church and so the whole foundatiō of our fayth shall rely vpon vncertaine coniectures Moreouer the vertue and efficacy of the Scripture consisteth not in the sound of the words but in the sense meaning which is the life and soule of the Scripture But there may be a thousand controuersies about the sense which cannot in any sort be decided by the Scripture it selfe if you take a way Traditions and the exposition of the Fathers as experience teacheth For about the sense of these words Hoc est Corpus meum and of many more there is most eager disputation betwene the Lutherans and Caluinists c. If you say with Caluin that the iudgment touching the Scriptures and the vnderstanding of them belongeth to an inward spirit this is nothing but the dictamen of an internall spirit that is for the priuate iudgment of euery particular person to set down the first rule how to beleeue For euery one may say that he hath the spirit and by the inspiration therof can iudge and determine that this part or booke is holy Scripture and not that that this is the sense not that So a◠Lutheran out of his spirit giueth iudgment In prologonou◠Testamer ti that S. Iames Epistle is a strawy Epistle and the Apocalyps of S. Iohn of doubtfull authority But the Caluinist out of his soiri◠iudgeth the one and the other to be the word of God So Luther out of his spirit iudgeth that this false opinion is to be abolished that there be foure Gospells for that S. Iohns Gospell is but one faire true and principall and to be far preferred before the other three In like manner S. Paules and S. Peters epistles do sar go beyond sayth be the three Gospells of Mathew Marke and Luke He would willingly haue reiected them because they plainely proue establish the merit and necessity of good works and the obseruation of the commaundements and do recommend chastity and pouerty But when he durst not cleane reiect them he would extennate their authority and insinuate that they were not written with the spirit of God In like maner Caluin out of his own sense iudgeth that these words Hoc est Corpus meum haue this meaning This breed is the figure of my body and Luther will haue it This bread is truly my body I omit other thing without nūber by which it appeareth that euery ones priuate iudgment is proposed for arule of beleefe or which is the same that the Scripture it selfe is expounded and interpreted according to euery ones priuate iudgment Secondly that is not any fit rule of beliefe that is a like accommodated to contrary doctrines but the scripture is accommodated to contrary Religions and doctrines for as much as all the Sects of this time though they do in an hostile manner dissent and contend in very many and those the most inportant heads and grounds do neuertheles make this rule to serue their turne and doe vse it for the mantayning of their opinions and heresyes For the Lutherans say they rely vpon Scripture the Caluinists affirme the same the Anabaptists also are nothing behind them in auerring that the Scriptures be for them And no meruaile because euery one of them taketh and interpreteh the Scripture not conforme to the comon vnderstanding of the Church or the common exposition of the Fathers as do the Catholikes but according to the sense of euery priuate spirit in which sort it may bee easilie accommodated to all heresies Whence it is euident that this rule so taken serueth not the turne whiles all is reduced to the iudgment of euery ones priuate spirit Thirdly if there were some iudge who in euery Controuerly wherein he were to giue sentence should so doe it as it could not be certainly vnderstood for whether party he pronounced the sentence but both partyes should contend that the matter were adiudged and determined on their side and that the sentence of the Iudge was expresly plainly pronounced for them such an one in the opinion of all men could not be thought a competent Iudge sith no matter in cōtrouersie could bee determined or ended by sentence giuen by him For after sentence there would bee as greata contention about the sentence it selfe whether of them it might seeme to fauour as there had been before about the right that ech party had And such a Iudge is Holy Scripture if you take away the Churches interpretation and declaration and the exposition of the holy Fathers for as much as the sentence therof is euer such as it cannot bee euident to both parties whether of them it fauoureth whiles the one and the other doth stifly maintaine that it is most plaine that it holdeth and standeth for them And hence it is that controuersies bee neuer ended and therefore it is not onely a vaine but also a ridiculous thing to appoint the Scripture alone for Iudge For in euery controuersy there ought such a Iudge to be designed who may so giue sentence as it may be manifest to all and most of all to those parties on whose behalf the cause is adiuged otherwise such a controuersy can neuer be ended Wherfore those who make the Scripture alone the Iudge of matters in question do therin plainely manifest that they admit not any iudge at all by whome the cause may be determined besids their priuate iudgment alone For they do as if Titus and Caius hauing a suite at Law would not haue any other Iudge in the matter but Iustinian his Code together with the Pandects without hauing any thing to do with the interpretation of Doctors and Titus producing for his owne right some law should by it maintayne that the cause was manifestly adiudged for him And Caius againe should deny it who by citing an other law for himselfe should say that it was cleare that that law fauoured made for him which Titus would in lake manner deny and so they should both depart without any decision of the cause or controuersy in hand would it not be a matter worthy of laughter and all would say that neyther of them desired the determination or decision of the cause And that neyther admitted other Iudge then his owne iudgment In the very like manner in this that they wil not haue any other Iudge then Scripture and euery one reserueth the interpretatiō thereof to his owne spirit they plainely shew that they haue no will that the cause should be decided or defined by any lawfull way nor to admit any Iudg but their owne iudgment Fourthly how very insufficient this rule of beliefe is experience it selfe plainely teacheth For we see that there is not any end of controuersies among them euen about the greatest matter of fayth sith at this very tyme the Lutherans Caluinists
A CONSVLTATION WHAT FAITH AND RELIGâ—â—â— is best to be imbraced WRITTEN IN LATIN By the R. Father Leonard Lessius Professour in Diuinity of the Society of IESVS AND Translated into English by W. I. IHS Permissu Superiorum M.DC.XVIII TO THE RIGHT HONORABLE THE LORD MAIOR TO THE RIGHT WORSHIPFVLL THE ALDERMEN AND TO THE RIGHT WORTHY CITTIZENS OF LONDON The Translatour wisheth all Health and Happines Temporall and Eternall RIGHT HONORABLE RIGHT WORSHIPFVLL AND RIGHT WORTHY I Was pâ—rswaded to present you with this Treatise traÌ„slated by 〈◊〉 into our mother tongue that hath appeared far better 〈◊〉 in â—â—owâ—yde it was first inuested only through the loue and respect I beare to your so we deserming persons whose speciall endeauors amidst your other sorâ—ous imployments in that famous Citty should be and I hope is the attayning of such a traffike that may more redound to the profit of your Soules then your temporall Estates since you know well that a sure and solid foundation of true Religion worketh Eternall Saluation and the contrary eternall woe and misery though otherwise one were neuer so fortunate in all worldly prosperity The worke it selfe is but of some few houres reading and the Author I hope will not be distastfull vnto yow in respect of his person though otherwise of a different Profession habit And though I doubt not but that many of your haue already seene other learned Bookes of like subiect yet because this affoardeth so great variety of forcible Motiues both singularly chosen and most aptly expressed to settle mens Consciences in so waighty an affayre as this is I haue therfore thought good to present it to your View though in a more humble and far lesse polished stile then so profitable a subiect deserueth And heerunto I was the more encouraged by vnderstanding the great fruite and profit which many haue all ready and do dayly reape by a diligent perusall of this Booke in other languages hoping for no lesse in our owne then it hath produced in the Latin French and Dutch especially in men so zealous in that Profession which hath by in these later tymes preached vnto you Which zeale of yours would no doubâ— be more feruent if Gods Grace by other mothâ—es proposed should open your eyes to see the cleernes of the Catholike Verity Neither should it offend you that your Consciences hauing byn setled these 60. yeares last past in the Faith that was then proposed vnto you now a new reuiew of matters belonging to Religion should be offered For synce the Scripture doth premonish vs that Heresies must of necessity be and false Teachers would come to disturbe the peace and vnity of the Church of which sort as is apparent by her contrary doctrines this our vnfortunate Age hath byn most fertile it is doublesse no disgrace or signe of leuity or inconstancy by a diligent and iudicious examen to try which of all these diuers spirits is of God and which is that Catholike Church so often commended vnto vs in the Scriptures as nothing more plainely and seriously In which important search the Reading of this little but golden Treatise will by Gods grace affoard such light to discerne Truth from Falshood and such meanes to find out the true gate of Catholike faith which only leadeth to saluation as may satisfy the most Iudicious especially if they reade with that humblenes of spirit as they ought to do who desyre to know the Truth In reading therfore consider attentiuely euery Passage ponder the waight and substance of ech Reason not posting the same ouer as many do transpotted with curiosity to read all new Bookes that come forth and I doubt not you will receaue aboundant satisfaction Read then most worthy Cittizens the ensuing Consultation with an indifferent and vnpartiall eye that you may enrich your soules with the treasure of true knowledg doctrine which leadeth to eternall Life and Happines Wherof I humbly beseech his diuine Maiesty to make you partakers to whom I haue heerewith dedicated both my selfe and seruice to remayne Your seruant euer in Christ Iesus W. I. This 30 of Septemb. 1618. THE TABLE OF THE CONTENTS of the ensuing Consultation THE Preface pag. 1. The I. Consideration Of the desire of Perfection wherunto Christian Religion leadeth pag. 8. The II. Consideration That Christian Religion excludeth liberty of sinning pag. 11. The III. Consideration Drawne froÌ„ the Sanctity of the followers of true Religion pag. 2â— The IIII. Consideration From the miracles wrought by the imbracers of Catholike Religion pag. 36. The V. Consideration From the Conuersion of Nations by the imbracers of Catholike Religion pag. 48. The VI. Consideration From the Name Catholike and from the thing it selfe signed or marked with this Name pag. 55. The VII Consideration From Succession pag. 59. The VIII Consideration From the consent of the ancient Fathers and Doctours of the Church and from the decision of controuersies without which there is no sodality or fellowship pag. 65. The IX Consideration From diuers causes and reasons for which these new doctrines are to be suspected and shunned pag. 74. The I. Reason Deduced from Nouelty pag. 75. The II. Reason Taken from the defect of Succession pag. 87. The III. Reason From the defect of their Mission pag. 9â— The IIII. Reason From the want of Miracles pag. 106. The V. Reason From the conditions of their liues and manners pag. 116. The VI. Reason from their errors and inconstancy in Doctrine pag. 125. The VII Reason Taken from the fraudes and deceipts which the Sectaryes commonly vse pag. 135. The VIII Reason Drawne from the ouerthrow of good Workes pag. 153. The IX Reason Deduced from the liberty of life which they yield vnto pag. 158. The X. Reason That they renew old Heresies pag. 166. The XI Reason From want of a Rule of Fayth pag. 171. The XII Reason Drawne from Absurdity pag. 181. The X. Consideration And conclusion of this Consultation pag. 189. An Appendix of the Author Whether euery one may be saued in his owne Fayth and Religion pag. 214. A CONSVLTATION WHAT FAITH AND RELIGION IS TO be imbraced GREAT is the variety of Religion in this our age and great is the contention about the truth therof Many in this point do continually wauer nor can they determine any certainty passing from one Religion to another as it were from house to house for trialls sake thereby to find tranquility of mind Others through an inconsiderate boldnes do imbrace any Religion which by chance they light vpon without either examining or vnder standing the same who when they are demanded why they preferre that Religion before others they haue no other answere but that it seemes better to them or els which commonly all do oragge of because they follow the very pure word of God This busines notwithstanding is most worthy of great deliberation and discussion seeing that heerin consisteth the very center of our saluation Euerlasting saluation or damnation is
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
faith eyther for guilt or payne what should let him to commit neuer so grâ—euous or emormous wickednes What should he feare Hell or Purgatory Neyther for by liuely faith alone no syn shal be imputed to any man although it be neuer so grieuous and filthy What then Shall he feare the Diuine wrath or the subtraction of heauenly Grace No for that God doth not impute the same vnto him and for the satisfaction that Christ made he cannot be offended with him Doth he feare temporall satisfaction or Confession Neyther For that these things are taken away as superstitions What then doth this man more feare then any Atheist Or how doth he not open as wyde a gate to all wickednes impurity as the Atheist What Atheisme teacheth the Scripture witnesseth when she fayth The foole said in hic hart Psal 13. there is no God they are corrupt and are made abhominable in all their endeauours There is not one that doth good there is not so much as one And this doth Atheisme teach for so much as it taketh away the feare of Diuine punishment wherby men are held as with a bridle from synning But these Religions do no lesse take a way the feare of heauenly reueng and chastisement when as they teach that nosyn shal be imputed eyther for offence or payne nor any man punished therfore Moreouer I say that by these Religions this wholsome feare of God is sooner taken a way then by Atheisme For few Atheists do certainly belieue that there is not any God at al but many doubt it and feare the contrary and so they be not without feare of punishment of him They take away all feare of God foure manner of wayes that may in many things represse them But these Religions do for certaine without all doubt teach that synnes are not imputed to the faithfull and this they commaund to be most firmely belieued and therfore they leaue no feare but do shake of all suspition imaginatioÌ„ of punishment whatsoeuer so as they giue a far greater scope to all wickednes then Atheisme doth Neyther do they this by one manner of way only but by a fourefold First For that they teach that through saith synnes are not imputed vnto vs be they neuey so many or neuer so heynow wherof we haue spoken inough before Secondly For that they say that all those who haue true faith are predestinated Calu. l. 3. c. 2. §. 6.7.11.12.15.16 38. and that they ought to belieue the same most assuredly And if all the followers of these Sectes be predestinated and that they are bound to belieue the same most firmely wherfore then should they be sollicitous eyther to liue well or to shun the workes of the flesh which the Apostle recounteth For neyther can they doubt of their saluation or that they shall go to hell because Gods predestination is potent and immutable and those who are so predestinated cannot possibly perish Neyther can they feare the paynes of Purgatory which they beleeue not nor yet can they feare punishments in this life when as synnes are not imputed to them by God Thirdly For that they take away the liberty of Freewill and do teach Luth. in Assert art 36. l. 1. cap. 16. §. 8. that all things happen by an ineuitable necessity and that a man caÌ„not make his works better or worse For if there be no liberty there is properly no sinne like as a lyon when he demoureth a man although he committeth euill yet sinneth not because he doth it not freely but by the vehement instigation of nature nor is it in his power to moderate this his instigation Noe man shall be then worthy of punishment because that which is done by force of necessity deserueth no punishment Wherefore there shal be no hell nor any punishment at all after this life For that it should be a great and intollerable cruelty to damne a man to euerlasting torments for those things which by no meanes he could auoid Wherfore then should they feare to follow their harts desire or do any thing that may please their appetite Fourthly For that they teach all mens workes Luth. supra Cal. l. 1. cap. 17. § 5. cap. 18. §. 1. as well good as bad to haue bin preordained of God from all eternity and to that end the wills of men are by him inclined incited forced and determined to performe the same For if God do worke in vs as well bad as good there is no reason why we should endeauour to auoid euill or feare the punishment therof For that God is not the reuenger of that wherof he is the Author nor can he punish that which he will haue done in vs and causeth vs to do For that this should be more then Tyrannicall cruelty from which God is knowne to be fare off and free Here by then it is as cleare as the funne that these Religions by these foure wayes now declared do take froÌ„ the minds of meÌ„ all feare of God do giue as large a scope to all wickednes as euer any Atheisme in the world and that the more perniciously because the are not exercised in the open view and shew of impiety but vnder the colour forsooth of diuine religion and honour to wit vnder the faire titles of only faith satiffaction of Christ liberty of the new Ghospell diuine prouidence and predestination Vnder these shaddows thus couertly hid is swallowed so much venome that it wholy poysoneth the mindes and maners of men Who then that hath but the least dramme of an vpright iudgment that will thinke such Religions to come from God III. CONSIDERATION Drawne froÌ„ the Sanctity of the followers of true Religion THAT Religion is to be preferred wherin very many men haue byn famous for sanctity of life For it cannot be that a naughty religion should lead a man to sanctity or that true sanctity should abide with a naughty religion But Catholike religion hath had very many in her Church in all ages who by common confession and wittnes of all the Christian world were most holy men Amongst whome to omit innumerable others were S. Antâ—ny the great S. Hilarion S. Gregory Thaumaturgus S. Nicolas Bishop of Myra S. Athanasius S. Gregory Nazianzen S. Basill S. Simeon Stelites S. Cipryan S. Hilary S. Martin S. Ambrose S. Hierome S. Augustine S. Benet S. Gregory the Great S. Vedastus S. AmaÌ„dus S. VVinock S. Bertin S. Romwald S. VVillebrord S. Boniface S. Bruno S. Bernard S. Romuald S. Nortbert S. Dominicke S. Francis S. Themas of Aquine S. Bonauenture S. Francis à Paula and many more in our age That all these men were followers of the Catholike religion there can be not doubt aswell for that they adhering to the Roman Church did professe the faith therof wonderfully propagated the same as also for that most of theÌ„ were Monkes vowed religiou men nay all monasticall institutions professions had their begining by
Nor doth it any way preiudice our cause that among Catholikes there be many who do not only 〈◊〉 liue well holily but do defile their body and mind also with diuers wickednes An obiection of the Aduersary answered For that they do not these things with leaue and approbation of their religion but against the expresse prohibition therof and against the threats of punishment and promise of rewards which their Religion doth propose vnto them and doth seâ—ke by all meanes to hinder them Therfore this wickedâ—es of life is not any way to be imputed to their religion nor doth it argue the imperfection thereof For whereas there be three things wherby to reuoke men from coÌ„mitting euill and to incite them to do good to wit feare of punishment hope of Reward and the excellency it selfe of the good worke wroght the Catholik Religion doth most highly coÌ„mend propose and inculcare the same to her followers omitting nothing wherby to stir them vp to auoyd sinne and follow vertuâ— And if perchance some of them do not aspire or attayne heerto that is not to be imputed to Catholike Religion but to the liberty of their owne free will which striueth against all these former incitements But if the said Catholike Religion should take away all feare of punishment and hope of reward esteeming all her good workes to be stayned and defiled with synne then might the wicked life of men and their neglect of good workes be worthily imputed and laid vnto her charge For euen as he that should take away a proppe from a house that were ready to fall should be the cause of the fall of that house So he that should take away the feare of God and of future punishments wherby men are kept in awe from falling into the pit of synne should be the cause of these ruines and miseries And in like manner he that should take away that which is wont to incite men to the study of good workes should be the cause of their neglect and contempt of the same Wherby it is manifest that euill life and neglect of good workes which is found in some Catholikes is not to be imputed to their ReligioÌ„ but to the liberty only of their freewill Wheras the same notwithstanding amongst Lutherans Caluinistes and other followers of new Religions is properly imputed and laid vpon their Religion which taketh quite a way all meanes that are wont to hinder euill and incite men to do good adhering only to the liberty of their freewill for as much as it hath chosen such a Religion of purpose IIII. CONSIDERATION From the Miracles wrought by the Imbracers of Catholike Religion THAT Religion in which very many miracles haue byn wrought throughout all ages is to be preferred before those which be destitute of miracles For that miracles are as it were cortaine diuine seales and Testimonies wherby Religion is confirmed And wheras in Religion there be many things that being aboue nature and humane vnderstanding cannot be comprehended or vnderstood by naturall reasons some supernaturall arguments are therfore needfull wherby mans vnderstanding may be conuinced And these be miracles But only Catholike Religion doth shine with true miracles and therfore is iâ— the true Religion and to be preferred before all other Religions as hauing testimony therof only from God That in this Catholike Religion very many miracles haue byn wrought in all ages euen from the Apostles tymes and are wrought at this day also it is very eâ—ident and knowne to all Christian people being made manifest vnto them out of the histories and Chronicles of diuers Kingdomes and out of the liues and actes of diuers Saintes But these miracles say our Aduersaries were not true Caluin Praef in Institut as partly feigned and partly wrought by the Diuell But in this there is no shew of probability it being against the iudgment of the whole world and of all ages for that all Nations haue now for so many hundred yeares held them for true miracles without any doubt at all Who did euer doubt of the miracles of S. Gregory Thaumaturgus S. Antony the Great S. Hilarion S. Martin S. Nicolas S. Benet S. Malachias S. Bernard S. Dominick S. Francis of Assisium S. Francis of Paulâ— B. Father Xauerius to omit infinite others Moreouer that miracles in the Catholike Church are not feigned That miracles in the Catholike Church are not feigned may be conuinced by many reasons First for that they are written and recorded by most graue and learned Authors The miracles of S. Gregory who therfore is surnamed Thâ—umaturgus to wit for the multitude and greatnes of his miracles are written by S. Gregory Nissen in his life and by S. Basil lib. de Spiritu sancto cap. 39. The miracles of S. Antony by S. Athanasius and S. Hierome The miracles of S. Martin by Seuerus Sulpitius Of S. Nicolas by diuer's Greeke wryters of S. Benet by S. Gregory the Great and others of S. Malachy by S. Bernard of S Bernard by diuers most graue Authors of that age of S. Francis by S. Bonauenture of S. Dominicke by those who receyued it from men of very great credit The miracles of S. Francis de Paula are recounted in the bull of his Canonization The miracles of B. Father Xauerius after most diligent inquisition made and wittnesses deposed were approued by the publick tostimony of the Viceroy of India Who then will â—hinke that these men excelling in sanctity learning authority would to the destruction of their soules to the euerlasting infamy of their names feygne these miracles therby to beguile the world For that a lye in those things which belong to Religion is a most pernicious and grieuous synne Againe yf these miracles were feigned they might easily haue byn conuinced and refuted of vanity by men of those ages amongst whome they were said to haue byn wrought But neuer yet did any man reiect theÌ„ except he were a Pagan a Iew or an Heretike Moreouer very many of these miracles haue byn confirmed by publike testimony of Bishops or Magistrates who with mature diligence and deliberatioÌ„ examined the causes therof Finally to say that they were feigned is to take away all credit of historyes and to ouerthrow all knowledge of former tymes for that it may be aswell said of all things anciently done that they were feigned when as they cannot otherwise be proued then by the writings and testimony of Authors In like manner that these miracles were not wrought by the help of the Diuell is manifest many wayes First because they were done by most holy men and such as were most intrinsecall with God For who will thinke that S. Francis S. Dominick S. Bernard S. Benet S. Martin and their like had any familiar conuersation with the Diuell Secondly because these miracles did far surpasse the Diuels power for that the Diuell cannot giue sight to the blind cure the lame raise vp the dead suddainly streng then sicke of
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
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
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
by vertue and power of Gods decree And this againe was in tymes past an heresy of Simon (d) VinceÌ„t Lirin Magus and of (e) Eusebius l. 5. c. 20. Florinus 3. Both teach that good works be not necessary to saluation and that fayth is ynough But this was an heresy of the same Simon (f) Iren. l. 1. c. 20â— Magus and of (g) Aug. haer 54. the Eunomians about the yeare of Christ 360. 4. Both also teach that syns though neuer so many and great do not hurt him who hath fayth for that the malice of them is not imputed to him who beleeueth And this was also in tymes past an heresy of the (h) Aug. haer 54. Eunomians and of Basilides and Carpocrates as witnesseth Irenaeus l. 1. c. 23. 24. 5. Caluin denyeth the reall presence of Christs body in the Eucharist But this was againe an heresy of Berengarius about the yeare of our Lord 1051. Where it is to be noted first though some priuately before Berengarius doubted of that matter and moued the question about it yet none was so hardy as to professe it in publike as testifieth Hugh of Langres and Adelman of Bressia in their epistles to Berengarius and Paschasius in his booke of the words of the Institution of this Sacrament In so much as this was the constant and vniforme doctrine of the Church not opposed against by any arch-heretike vntill the tyme of Berengarius Secondly that Berengarius his opinion was whiles he yetlyued condemned in fiue Councells and that Berengarius himselfe thrise abiured his opinion and in conclusion died very penitent in the Catholike fayth He being dead the same heresy lay buried vp welneere two hundred yeares vntill the tyme of the Lollards who brought it to light againe as is gathered out of Trithemius in his Chronicle about the yeare 1315. After this againe VVicliffe held the same as appeareth by his third article After his death againe there was a deep silence of that matter for the space of an hundred yeares vntill Swinglius renewed it and Caluin and some others after him Whereby it euidently appeareth that this opinion was euer in the Church held for a manifest heresy therfore eyther the Church hath euer erred in a principall article of fayth and so consequently it was neuer Christs Church or that opinion which abrogateth and disclaymeth from the Reall presence of Christs body is an heresy indeed 6. Both take away all traditions and would haue all things to be comprehended in Scriptures alone The same was the heresy of the Arians as is recorded by S. Augustine also of Nestorius l. 1. contra Maxim c. 2. vlt. Dioscorus and Eutiches as is declared in the seauenth Synod Act. 1. 7. Both deny the Sacraments of Penance and of Confirmation The Nouatians taught the same opinion long ago as witnesse S. Cyprian l. 4. epist 2. l. 3. baer fabularum and S. Theodoret 8. Both teach that the Church consisteth of good alone and that the Church in former tymes visible perished notwithstanding for many ages that in this tyme it only remayneth in their congregations The very like was the heresy of the Donatists as testifieth S. Augustine l. de vnit Eccl. c. 12. 9. Both of them teach that prayer is not to be made for the dead that 〈◊〉 fast of Lent or any other stable fasts be not to be keep but euery one is then to fast when it shall to him seeme good The Aerians taught the very same in former ages if we beleeue Epiphamus haer 75. and S. Augustine l. dehaer c. 33. 10. Both deny the veneration of holy Reliques of Christs and Saints Images and call it Idolatry Vigilantius did no lesse many ages past as witnesseth S. Hierome The same did the Image breakers as testify Zoneras Cedrenus and Nicephorus touching them who made war against Images By these it is more then manifest that the chiefest opinions whereof Lutheranisme and Caluinisme consist be ancient heresyes long since condemned by the Church and that the same were alwayes held in the Church for heresyes The same may we easily exemplify and declare touching the rest Vide Bellar de notis Eccl. c. 9. Coccius de signis Eccl. l. 8. art 3. Wherehence it followeth that these Religions be nothing but the very sincke of heresyes of old longe ago put to silence and now in these latter dayes brought to light againe The XI Reason From the want of a Rule of Faith THESE new Religions haue no certaine rule of Faith to follow therfore they are not to be receyued For the principall heads of Religion must be determined certaine and withall immutable And that they haue not any certaine rule of beliefe whereby it may be resolued what is necessary to be beleeued and what not is euident First for that they admit neyther the traditions of the Church nor the authority of generall Councells nor the iudgment of the ancient Doctors of the Church and of those who flourished and liued before these our Controuersies Luther reiecteth all traditions in c. l. 4. c. 8. §. 6.7 8 in Antid ad 4. fesâ— Conc. Trident 1. ad Galatas as doth Caluin also l. 4. Instit and they teach that nothing is to be beleeued nothing to be receyued an holy Scripture Luther so contemneth Generall Councells which haue hitherto had most great authority in Gods Church for they be as it were the Parlaments of Princes In art 115 sequentib Peers in Christs Kingdome as he will haue the definitions therof subiect to the iudgment and censure of euery priuate person And he further sayth that it is a mad thing that the Councells will conclude what is to be beleeued And in the same place he teacheth that what is to be beleeued what not is to be left to the iudgment of euery spirituall man Caluin insinuateth no lesse l. 1. c. 7. § 1.2 4. when he sayth that it is not for the Church to iudge what books be Canonicall but that appertayneth to the inward spirit alone Finally as touching the Fathers Luther careth not for a thousand Augustines l. contra Regem Augiae a thousand Cyprians Caluin also in very many places contemneth them and affirmeth that they erred Wherefore none of all these is vnto them a rule of fayth But say they The Scripture it selfe is vnto vs a rule of fayth it caÌ„not erre But it is an easy matter â—o shew that this rule serueth not the turne First because we by this rule cannot iudge of the Scripture it selfe and so the rule it selfe will remayne vnto vs vncertain which yet should haue the greatest certitude of all For by the Scripture it cannot come to be knowne for certaine that such a book is truly Scripture is not Apocripall nor composed by some deceiptfull person that this or that sentence is not peruerted northrust in Finally that nothing is added or taken
IF any of these new Religions for example that of Caluin were Christâ—true Religion besides other absurdities insinuated before this would further follow that all Catholikes which haue byn from the Apostles tymes vntill this present be damned and adiudged to paines cuerlasting for as much as according to a principall doctrine of the Caluinists they wanted iustifying faith and therefore iustice also before God whence it is that they continued in their syns and died in them For faith necessary to iustification as this religion holdeth is that whereby a man stedfastly beleeueth that himselfe is iust before God for Christs satisfaction which is to him by this faith applyed and imputed And certaine it is that this faith was vnknown to the world vntill Luthers tyme neyther doth he deny it but gloryeth rather that he notified and reuealed to the world the true manner of iustification obscured by antiquity The same is manifest by the writings of all the ancient Fathers both for that besids faith they require an inward chaung of the will and purpose of keeping the whole law and also for that they condemne that security of saluation and will haue a man to worke his saluation with feare and trembling and to be alwayes sollicitous and carefull and therefore they do all with one consent reiect that speciall Fayth by which a man certainly beleeueth himselfe to be iust as meere presumption For though we are to belâ—eue that Christ hath on his part most fully satisfied for vs yet it is not manifest vnto vs whether we haue done all that which is on our part necessary for the making of ourselues partakers of this satifaction and whether we haue not at one tyme or other lost our part in it Manifest therefore it is that all those of former tymes wanted this fayth and consequently they are all damâ—ed so many holy Fathers so many 〈◊〉 so many Virgins and Saints Irenaeus Iustine Gregory Thaumaturgus Nazianzen Basill Chrysostome Damascene Hilary Ambrose Hierome Augustine Martin Nicolas Antony Benedict Bernard Dominicke Francis Laurence Vincent Sebastian Catharine Cecily Agnes and infinite others who were admirable to the world eyther for their sanctity and miracles or for the glory of martyrdone Finally all that haue been before vs euen from the Apostles tyme till now be damned And to vse Tertullians words l. de praescript adueâ—sus haereticos In vaine hath the Gospell byn so many ages preached in vaine haue so many thousands been baptized in vaine haue so many works of saith been exercised so many vertues and so many gifts of grace to no purpose wrought so many priesthoods and so many offices admitted in vaine and to be short in vaine haue so many martyrdomes been crowned But how past beliefe absurd and blasphemous a matter is this How contrary and repugnant to the iudgement of the whole world and of all ages past Neither can it be sayd that their ignorance excused them because none can be saued without faith without the iustice of Christ without the participation of Christs satisfaction without the remission of sins as the Scripture especially of the new Testament euery where teacheth no ignorance can make or cause that any may be saued without them Wherefore there is no ouasion heere for they eyther be all damned or els Luthers and Caluins Religions be false and impious in their principall doctrine touching Iustification Loe heere 12. Reasons by which it is made plaine that these new Religions be to be shunned as false pernicious and now we come to our last Consideration X. CONSIDERATION and conclusion of this whole ConsultatioÌ„ LASTLY that Religion is to be imbraced during life that we would wish we had followed and held at the houre of our death and whereof we may be able to giue a iust accompt when we shall stand before the tribunall seat of Christ For touching what is to be done there cannot a better CoÌ„sultation be had then by the consideration of death and of the latter Iudgment namely that we make an election of that here which in the article of our death may make most to our profit and shunne that which may at that tyme procure or cause our certaine ruine perdition or at least hazard the same And such is the Catholike religion that we shal haue a will to preferre it when we come to dye is euident First by the example of very many who though they haue lyued as heretiks yet when they come to dye do desire to dy Catholikes for so to do they deeme it most for their security Secondly for that euery one then wisheth he had done many good works and that he had carefully taken heed of all sins to both whereof the Catholike Church hath effectuall iuducements and Lutheranisme and Caluinisme haue neither the one nor the other but rather bringeth in a contempt of good works and liberty of life Thirdly for that the Catholike Religion hath many remedies and preseruatiâ—es which are not in that dreadful passage to be coÌ„temned as repentance for heir sinns the absolution of Priests the Sacraments oâ— Extreme Vnction holy Eucharist which cause great comfort and confidence to the faithfull for by them Christs satisfaction is communicated vnto vs. But a naked faith is a very cold and weake help in that article For how may you in earnest perswade your selfe that Christ is propitious and mercifull vnto you that you are iust and to be by Christ saued who contemne the â—emedyes by him appointed and determine to dye out of the communion of the Catholike Church All lects of this tyme do brag of this fayth but all of them shall not be saued for as much as there is but one true religion of Christ out of which none can be saued as not only all Catholiks but Lutherans also Caluinists and Anabaptists do also teach And therfore your speciall fayth will not profit you any thing vnles you professe Christs true religion That also such as haue imbraced the Catholike fayth and perseuered in it shall easily be able to giue an accompt of that they haue done vnto the supreme Iudge and that not any daunger at all iâ— on that part to wards them is cleare For suppose that I stand before that dreadfull Tribunall and am asked wherfore I imbraced the Catholike or Papistical religion as they now tearme it and that I did not rather leauing it passe to that new religion created and reformed â—y Caluin I will with great security answere That I therfore held the Catholike sayth What a Catho like will answere at the day of â—udgment because it teacheth me to abstract my mind from â—errene things and to transferre it to the loue of câ—â—estiall It further â—eacheth me to maister and mortify my flesh and to crucify it with the nayles of the fâ—are of God to insist in good works to obay Superiors to attend to prayer and to cut off all liberty of synning Therefore I held the Catholike Religion
because in it I see very many admirable to the whole world for wisdome sanctimony miracles and the spirit of prophesy whome it is impossible to haue byn in a matter so important deceyued for that I see that God himselfe hath and doth in euery age giue testimony of it by many miâ—acles because I see Gods promises fulfilled in it as being dispersed and spread all the world ouer Vnto it haue the Gentils byn hitherto conuerted and still continually are In it there hath been in all ages exceâ—â—â—ing concord and consent of Doctors in the grounds of fayth In it hath byn and still is a perpetuall succession of the Chaire and a continuance in the ministers therof from the Aposties In it is a speedy decision of all conâ—rouersyes It hath for so many ages stood immoueable against all heresyes and persecutions of Tyrants neyther could the gates of hell any thing preuayle against it whiles all the contraryes be found in the new Religions And therefore I had no reason at all to reuolt from this religion or to make any doubt of it at all But to omit further to prosecute other things of this kind is it not inough for my security that I am sure that I haue followed that religion in which I see men of most holy life and most celebrated for miracles S. Malachy S. Bernard S. Dominicke S. Francis and alothers who were fyue hundred yeares synce by their heauenly conuersation wonderfull works an admiration to the world to haue lyued and died For most cleare it is that those celestiall soules so addicted and deuoted to God so deare and familyar to him could not possibly be deceyued in a matter of so great consequence And therefore in this cause of religion and fayth I securely follow such captaynes guides that haue gone before me But now tell me you who haue imbraced another religion what reckoning can you giue of that your deed when you shall in that dreadfull examen be asked about it You will perhaps answeâ—e the iudge What wil an Heretike answere I did therefore forsake the Catholike fayth because I thought it full of Idolatry superstitions and humane traditions because I thought that Antichrist did command and beare sway in it because I thought the Catholikes did rely vpon their owne meritts and not vpon the price of thy bloud But what if the Diuells bewitching you which now hath a possession of your mind should then be taken away you should plainely see your selfe deceyued what counsaile would you take for then there will not be any more tyme for pennance and repentance Will you peraduenture alleadge ignorance But that wil not excuse you because you might easily haue knowne the truth if you had vsed the diligence that you were bound to do in so important a matter Neyther euer wanted you iust reason of doubting which should haue moued you to seeke for resolution Wherefore as it shall not excuse the Iewes that they erred of ignorance because they might haue knowne the truth so shall it not excuse you For that you might without syn depart from the Catholike Church it was your part not only to thinke and vpon certaine light suspitions to conceyue but also most certainely to know and setting aside all affection to be most assured that there were those euills in the Catholike religion so as there might be left no further scruple in your mind nor any iust cause of doubting in the matter But you were so far from hauing such a certitude touching the Churches errors as you had not any probable reason to perswade you to the contrary For by what probability or pretence of truth could you be persuaded to thinke that that religion was obnoxious to Idolatry and to so great errors which you saw imbraced for so many ages of so many men renowned for their wisdome holynes of life Which you saw honoured with such so great and many miracles martyrdomes Which you saw spread all the world ouer In which there was an exceeding conspiration and concord of the Doctors a perpetuall succession and a most manifest and knowne continuance from the Apostles How can it possibly be that none of the Doctors nor no holy man did for so many ages togeather note and obserue this Idolatry these superstitions and errors Againe how could you perswade your selfe that that is Christs true religion that maketh God the author and mouer yea compeller to all wickednes that spoyleth men of the liberty of free will that taketh away the care of exercising of good works that openeth a most wide gate to al manner of wickednes as doth Atheisme that vnder shew of Christian liberty exempteth and freeth the subiects from the lawes and obedience to their Princes that reuiueth and bringeth many ancient and condemned heresyes to light againe the authors whereof be not recommended for any austerity conuersation or sanctimony of life nor celebrated for any miracles but meÌ„ giuen to the pleasures of the flesh couetous of things of the world ambitious foule spoken seditious infamous for Apostasy and sacrilegious Mariages giuen ouer to lust and withall wonderfully inconstant in doctrine Finally if any of these new vpstart Religions be true then there was not any religion of Christ for so many ages past Christs Kingdome was ruyned and ouerthrowne Gods promises touching the stability and continuance of his Church were made voide the gates of hell preuayled against it The Gospell was then for so many hundreds of yeares preached in vaine in vaine was it beleeued in vaine were so many conuerted from paganisme in vaine were Baptisme other Sacraments administred in vaine were fasts kept and mortifications of the flesh practised in vaine were martyrdomes endured and the bloud of so many thousands shed for the confession of Christs name Therefore all those of our religion who are gone before vs are perished so many thousands of martyrs Confessors so many soules consecrated to God celebrated for holynes miracles and the spirit of prophesy For all of them had not any part of true religion in them nor true iustice and all were giuen to Idolatry But if all this be false blasphemous and euen horrible to thinke how could it be that you could not think that those religions out of which so horrible things are manifestly deduced might be false or at least that you doubted not of theÌ„ And if you doubted wherefore laboured you not to vnderstaÌ„d the truth on which your whole soules good dependeth Our Lord admonished that we should carefully take heed of false Prophets who come vnto vs in sheepes cloathing and inwardly be rauening wolues Matth. 7. How did it not come at one tyme or other into your mind to thinke and to feare least Luther Caluin Menno and the like were of the number of them of whome our Lord premonished vs to beware For these men vnder a glorious shew of Gods word and of the pure Gospell presented themselues vnto the world
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
things truly had byn done in vayne foolishly and wrongfully if in these sects eternall saluation might haue byn obteined the which seing no wise man can say we must of necessity confesse that those heresies are the plagues of soules that saluation can by no meanes consist with them The 2. Reason Secondly because it condemneth all antiquity of error who hath alwayes iudged that an heretike cannot be saued and therfore it hath opposed 〈◊〉 selfe so vehemently against them and hath alwayes very diligently confuted them The 3. Reason Thirdly because it condemneth the Apostle himselfe who in his third to Titus commandeth vs in this sort Tit. 3. Eschew an heretike after one or two admonitions knowing certaynly that he which is such a one is ouerthrown and sinneth being condemned by his owne proper iudgment Why doth he command him to be esehewed if his error be not a hindrance to saluation why doth he say that he is ouerthrowne condemned 2 Tim. 2. In like manner in his 2. Tim 2. Their speach sayth he creepeth as a canker Euen as therefore the canker is a disease which killeth a mans body vnlesse it be cut away so is an Heretike vnto a company of Christians and Catholikes But some peraduenture will obiect and say that none is to be accounted an heretike but he which reiecteth Christ or denyeth some thing belonging vnto the Creed But this is absurdly vnwisely spoken for so he should not be an heretike who should take away both the old and new Testament and should say that those things are eyther feygnâ—d or written by the spirit only of a man and as the writings of prophane authors subiect to many errors he were not an heretike who should deny hell or the eternity of the paynes therof or should affirme that all the diuells should once besaued seing that there is no mention made of these things in the Apostles Creed he should not be an heretike who should forbid marriage and who should fay that marriages were ordeyned by the Diuell who also should affirme that som kind of flesh is of it owne nature vncleane all whome notwithstanding the Apostle iudgeth to be heretikes 1. Tim. 4. He were not an heretike who should say that there are two persons in Christ whom notwithstanding S. Iohn calleth an heretike and Antichrist Epist. 1. c. 4. He were not an heretike who should deny Baptisme and all other Sacraments And finally none of those of whome we haue spoken before were to be accounted Heretikes the which is contrary to all antiquity and all the Doctors who haue liued in these ten or twelue ages The 4. Reason Fourthly this opinion doth make all the foresayd heresyes and sects equall with the Catholike faith and Religion affirming that we may aswell be saued in them as in it The Catholike Religion therfore shall be no better then Arianisme Pelagianisme Nestorianisme Eurichianisme and other false Religions the whith both in it selfe is most absurd and nothing els but to induce a new Atheisme For to affirme all Religions to be good and that it little importeth the worke of our Saluation what Religion we professe is to make no account of any Religion for if there be any Religion it cannot be but one as there is but one Truth one Iustice one Faith one happines one Lord and God and one Man Iesus Christ mediator of God and man The 5. Reason Fifthly it is a skornefull thing to say that it is sufficient for euery one to belieue the Creed according to their owne sense and vnderstanding therof seing there is but one only truth the which if we do not attayne we belieue that which is false but a false faith auayleth nothing to saluation It is therfore all one whether thou belieuest the Creed after such a manner or after no manner at all one therfore may be saued albeit he doth not absolutely belieue many articles The same also may be said of the holy Scriptures For if it be sufficient to belieue the holy Scriptures vnderstood in their owne sense seing that this sense may often tymes be erroneous it will also suffice albeit thou doest not belieue them at all for a false faith can be no more needfull to saluation then no faith at all that is to say whereby one doth absolutely belieue nothing at all Yf thou doest say that the Creed must be belieued in a true sense then thou condemnest all the Sects of this tyme whereof there is none which belieueth all the articles of the Creed in the same sense with Catholikes or which doth not differ one from another in the explication of the Creed Wherfore seing that there is but oÌ„ly one Truth it necessarily followeth that all Religions sauing one doe erre from the truth therefore are not sufficient to saluation But it is euident The disagrement of fectaries in the sense of the Creed that they differ much in the vnderstanding of the Creed for that Article And in Iesus Christ his only Sonne the Arians Tritheitans and many Caluinistes affirming the Sonne lesser then the Father doe other wise explicate then the Lutherans and Catholikes do who hold God the Sonne to be equall and consubstantiall with his Father The article of Christs descending into hell the Caluinists do otherwise vnderstand who do thinke that Christ suffered there the torments of the damned soules and that he doubted of his saluation and that he was affrayd least he should be wholy consumed by euerlasting death otherwise Catholikes and Lutherans hold who say that such aÌ„ exposition is not the sense of that Article but a blasphemy of Caluin The article of Christs ascending into heauen is otherwise vnderstood by the Lutherans and Vbiquitarists who hold Christes body to be present euery where and in all places as his diuinity is preseÌ„t euery where otherwise the Caluinists and Catholiks hold who do not doubt to affirme but that by this exposition the whole Creed is ouerthrowne and that Christes Incarnation Natiuity Passion death ascending to heauen and his comming to Iudgmente is therby quite taken away The article of iudging the quicke and the dead the Catholikes do otherwise expound who hold that God shall so iudge vs that he will reward our good workes with heauen and punish our euill deeds with hell otherwise the Caluinists and Lutherans who deny all reward to good workes and that God only in his diuine iudgement will principally esteeme reward a speciall fayth only The aricle of the Holy Ghost the Catholikes and Lutherans do otherwise vnderstand then the Arians and many Caluinists The article of the Church the Lutherans and Caluinists do vnderstand of the inuisible congregation of those which are predestinate the Catholikes do vnderstand it of the visible company of Catholiks wherein many are predestinate many are reprobate The article of Communion of Saynts the Lutherans and Caluinists do so extenuate that they take away almost all the communion holden by Catholiks The article of