A consultation what faith and religion is best to be imbraced. Written in Latin by the R. Father Leonard Lessius, Professour in Diuinity, of the Society of Iesus. And translated into English by W.I.

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 no small matter ; but euen such , as all other things , be they good or bad , are nothing in comparison therof . And this damnation or saluation dependeth of good or bad Religion . If thy Religion be good , it shall be easy for thee to obtaine saluation ; but if it be euill , it is impossible for thee to be saued . By euill or false Religion thou canst not please God , Hebr. 11. & consequently not obtayne pardon of thy sinnes ; not true Iustice , nor yet by any meanes be made partaker of Christs redemption ; but remaynest in death , and the wrath of God remayneth vpon thee . For that all men without the redemption of Christ , Rom. 3.4 . and liuing againe in him , do remayne in death of sinne , & are the sonnes of wrath : but whosoeuer imbraceth not true Religion is made voyd of the Redemption and quickening of Christ : wherefore of necessity he must remaine in death , and be the sonne of wrath , and fewell for eternall fire .

Furthermore , true Religion is only one , and not manifold ; for that there is but one verity , one faith , Ephes. 4. one baptisme , one God & Lord of all : wherof it followeth by consequence : First , that all Religion , all Faith , all Confessions of faith , besides this only one , are false , hurtefull , pestilent , and brought in by the Diuell , as author therof , and the Father of lyes .

Secondly , no man that hath not this onely Faith , can possibly obtaine euerlasting faluation : and all that shall be destitute therof , although otherwise they liue neuer so well , shall infallibly perish eternally . 1. Cor. 13. For that which the Appostle saith of charity ( to wit , If I should speake which the tongues of men & Angells ; if I should know all mysteries ; if I should distr●bute all my goods to be meate for the poore ; if I should deliuer my body , so that I burne , and haue not ch●●rity , it doth profit me nothing ; ) may with better reason be spoken of true faith & religion , which is the vary foundation of charity , and of all other christian vertues .

Thirdly , it is a very grosse errour of certaine simple people , that thinke it to be inough to their saluation , if they belieue in Christ , and that he dyed for their sinnes , although they belieue not many other things ; for examples sake , those which belong to Sacraments , sacrifice of the Church , and other such like pointes of faith : for so should almost all Sects of beretikes be saued , for that all ( except some few ) do imbrace Christ ( or els they should not be heretikes , but Apostataes ) and belieue that he dyed for their sinnes . And so by this meanes shal be saued the Montanistes & Nonutiam , the Donatistes and Sabellians , the Arrians , Macedonians , Aerians , Eutichians , Monethelites , and such like pestes of the Church . Tit. 3. Wherefore then , hath the Church in all ages vehemently opposed therselfe against heresies ? wherfore doth the Apostle command vs to aouyd an hereticall man after one or two reprehensions . 2. Tim 2. Wherfore should we beware of their very speaches , as a certaine infectious canker ? In vayne then are all these thinges spoken and done , if saluation may be obtayned togeather with heresy . Then truly is that a meere forged tale against the consent of all Ages which S. Augustine reciteth in these wordes : Constituamus aliquem &c. Let vs imagine ( saith he ) a man to be chast , continent , not couetous , not a seruer of Idols , liberal to the poore , no mans enemy , not contentious , Aug. l. 4. cont. Donat. cap. 8. patient quiet , emulating or enuying no man , sober frugall &c. but yet an hereticke ; let there be no doubt at all to any , but that such a one , for this only thing , in that he is an heretike , shal not possesse the kingdome of God .

For as that man ( as witnesseth S. Iac. 2. Iames ) who offendeth in one commandement is made guilty of all & looseth his whole iustice , although he keep the rest of the commandement● , because he contemneth the lawmaker himselfe who made the whole law : euen so he that denieth obstanately but one article of faith , though he retayne the rest , i● made guilty of his whole Religion , & looseth all his Faith and Religion , because he contemneth the Author therof . For that the chiefe & supreme Verity being one and the same hath reuealed all the articles of faith , and doth propose the same to be beleeued of vs , by the Church her spouse , 1. Tim. 3. which is the pillar and firmament of truth . He therfore , that doth obstinately reiect but any one the least article of Faith , not relying vpon the iudgment of the Church ; by that very act is he iudged to contemne the Author of the first & principal Verity , whose preacher , interpreter , & instrument is the Church , and by this meanes he looseth al his liuely faith , which is necessary to saluation .

Neyther helpeth it any thing at al , that he yet beleeueth some principall heads or articles of faith ; because he beleeueth them not with a liuely faith , which consisteth vpon only diuine authority proposed vnto vs by infallible means ; els he should belieue the rest also that are propounded to him by the same meanes : but he belieueth them with a certaine humane faith , that is to say , because by his owne priuate iudgment or opinion he so thinketh them to be belieued ; taking vnto himselfe authority to iudg and discerne what things are to be belieued , and what are to be reiected : so as the chief reason of his beliefe , is his priuate iudgment ; and therfore all that faith and beliefe is humane , and of no value . For most certaine it is , that as true Iustice doth extend it selfe to all the commandements : so doth true faith in like manner which is required to saluation , extend it selfe to all those things , that are reuealed vnto vs from God ; in such sort , that we eyther expressoly belieue , or be ready to belieue them all if they be accordingly proposed vnto vs . Wherby it is manifest , how carefully we ought to endeauour to obtaine true faith and Religion , seing that the same is the very foundation of all our saluation , and without which most certaine damnation is to be expected . Wherfore I haue thought good in this place to set downe certaine Considerations or Reasons , manifest and perspicuous to euery one of ordinary capacity , wherupon may be framed a certaine and infallible Deliberation concerning this busines of Religion .

I. CONSIDERATION . Of the desyre of perfection , wherunto Christian Religion leadeth .

THAT Religion is alwayes to be preferred that sauoureth of purity and holines of life , That Christian Religion leadeth to desyre of Perfection . which draweth our myndes from earthly affections , and styrreth vs vp to the loue of heauenly . For that the chiefe end and scope of Religion is to sequester mens affections from these base and temporall things , and to lift them vp to meditate , loue , and pursue celestiall and euerlasting . Such is the only Catholike Religion , and no other . For she persuadeth to abstaine from pleasures of the flesh , and alluiements of this life : She teacheth to contemneriches and honours ; and when at any time we do enioy them , Only Catholike Religion teac●●● 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 contemning 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 from these base earthly things , wherunto it cleaueth , and raiseth it vp to contemplate heauenly : which vanquisheth 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 ●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 : ●uth . art . 31. & 36. & deliber ch●●●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 offendeth 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 then 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 men 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 then credible that Christ by so many sweats and labours , by such his manifold doctrine and heauen●● 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 when as we say Christ did not only 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 themselues 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 from the omnipotency of God . Furthermore as the operations of things created are referred vnto God , as the Author of all , because he gaue them force , and togeather concurreth with them as the vniuersall efficient cause : euen so are all the meritts of iust men referred vnto Christ , as Author of them all , because he gaue them force and power therto , and togeather concurreth with them as the vniuersall meritorious cause . I omit many other things which might be brought to this purpose .

II. CONSIDERATION . That Christian Religion excludeth liberty of sinning .

THAT Religion is also to be preferred , as most gratefull to God , which alloweth no liberty of sinning but by all meanes excludeth it . For as the Religion which is of God ought to stir vp and incite mens mindes to the study of good workes , and perfection of Christian life : euen so ought it also to feare them from synning , keep them in the feare of God , and , as much as in it lieth , hinder all synnes and offences . Such then is the Catholike Religion . For many wayes doth she remoue al liberty of sinning

First , by the Sacrament of Pennance : For that it greatly feareth very many from synning , seing they know that all their synnes must be discouered one by one in Confession , and Pennance done accordingly ; and if any thing be stoine , or any losse or domage done , the same must be restored , and satisfaction made . Moreouer in this Sacrament is required sorrow for their syns , and purpose to amend their life : wherunto is also conferred grace and aide to performe the same : and last of all heerin are giuen wholsome admonitions to liue well and vprightly . Wherby we see , that this Sacrament doth greatly restrayneliberty of synning .

Secondly by the doctrine of Satisfaction & Purgatory . For it teacheth that after the syn and eternall payne is forgiuen ( in Confession ) there remayneth for the most part an obligation of some great temporall payne , which vnlesse we redeeme in this life by the exercise of good workes , to wit by prayer , almes , abstinence , and the like ; we shall pay it in the next life , with the cruel torments of Purgatory . For that with God no euill shall remayne vnreuenged .

Thirdly , for that it teacheth , that one only mortall sinne vnlesse it be washed away in this life by Pennance , is inough to euerlasting Damnation : neyther shall faith any thing profit to the forgiuenes of synnes , without true pennance .

Fourthly , for that it many wayes striketh into man the feare of God , proposing vnto him diuers of his iudgments ; when as he wil neuer haue him secure of his saluation , 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 supplanted 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 Commonwelth after Confession had byn taken away , to abound 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. ● . Inst. cap. 19. §. 17. Calu. l. 3. cap. 4. §. ●8 . Luth. in assert . art . 5. & 6. Luth. ep. ad Waldenses 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 mean●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 from 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 gr●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 & imagination 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 cannot 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 from the minds of men 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 from 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. Ant●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. Amandus , S. Winock , S. Bertin , S. Romwald , S. Willebrord 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 them were Monkes , & vowed religiou : men : nay all monasticall institutions & professions had their begining by them . That they were most holy men ; it is the common consent of all Christian people for so many ages past that liued in their daies . Neither was there euer made any doubt therof . And this the heretikes themselues do also confesse of diuers of them , and specially of S. Bernard , S. Dominick , and S. Francis . For it were a great impudency to deny or call into doubt , that which the consent of the whole world auerreth .

If these men therfore were Saintes and Catholiks , as all the world doth hold them to haue byn , it followeth necessarily that the Catholike & Roman religion which they held & imbraced , is the true religion , and proceedeth from the Holy Ghost .

First , for that it is impossible , that a false religion should lead to true sanctity , for that religion is the foundation of sanctity . That heauenly edifice cannot be built vpon vanities , nor vpon pernicious & sacrilegious falsities , as is euery falsity , in religion . It cannot be , that a false religion should withdraw the mind from earthly things , and so fixe it vpon heauenly , that being kindled with diuine loue and feruor , should force the same to vndergo so great labours & paines for procuring the health of her neighbours soules . Not. withstanding the re●igion which these men imbraced , did performe in them al these things ; and consequently it cannot be , that their religion was false .

Secondly , for that , without true religion , Hebr. 11. it is impossible to please God . But by the consent of all , these men pleased God and were his great friends and familiars : Therfore their religion was the true . For how could they please God who is verity it selfe , by a false religion ?

Thirdly , if their religion were not true , then was it from the Diuell ; for that he is a liar from the begining , and the Father of lyes , who by his lying and deceytes doth euer seeke to corrupt the true religion , thereby to destroy soules . If it came from the Diuell , how could it then lead them to sanctity , and make them enemies to the Diuell , 2. Cor. ● . and friends to God ? For what society is there betwene light and darkenes ? and what agreement with Christ and Belial ?

Fourthly : It is altogeather incredible that God should permit men so innocent , so contemning themselues and worldly affaires , so studious of his diuine glory , and ardent louers of him , to be deceiued for so many ages , in a matter of so great moment , to witt , in the busines of religion and foundation of all piety . Who is he that will thinke so impiously of Gods diuine goodnes ? They pretermitted nothing on their behalfe , whereby then might please God and aduance his glory , taking vpon them the greatest paines & labours for the obtaining therof , and wholy implying and consecrating their liues vnto him . How can it be , that his diuine goodnes , that true Light which enlightemeth euery man that comes into this world , should not reueale the truth and his light to so worthy seruants and louers of him , but should leaue them sticking fast in their blind and pestiferous errors ?

Then is that false , which our Lord so often repeating , promised , to wit , Aske and it shal be giuen vnto you : seeke and you shall find , Matth 7. Luc. 11. knocke and it shal be opened vnto you . For euery one that asketh receaueth and he that seeketh , findeth and to him that knocketh it is opened . For that S. Francis , S. Dominick , S. Bernard , S. Benet , and the like lightes and wonders of the world , did all their life tyme , aske , seeke , and knocke , that they might obtaine of our Lord things necessary for their health , & to know and fullfill his will perfect●ly in all things ; and yet notwithstanding obtayned nothing heerin . False also shall that be , which our Sauiour saith : If yow then being naught know how to giue good gi●●es to your children , how much more will your Father from heauen giue a good spirit to them that aske ? for that these men did dayly and carnestly aske this spirit , and yet obtayned it not . For that a good spirit can neuer be without a good Religion . I omit many other things which might be brought for confirmation heerof .

But if it be blasphemy to say , that diuine promises be false , then is it necessary to confesse , that these men did receiue the true faith and Religion-Wherfore , seing that they imbraced the Catholike Religion , and were most addicted to the Roman Church , detesting and hating all other faith and Religion that was contrary to this ; it cannot be doubted , but that the Catholike and Roman is the only true , and heauenly inspired Religion . And all Religions besides , are false and inuented by the Diuell .

Finally , if their Religion were not the true , but rather some of the Aduersaryes the true Religion ; then is it necessary to confesse , all the forsaid men , whome the whole world hath held for Saintes , not to haue byn not only holy men , and friends to God , but to haue byn impious and enemyes to him , and so damned and adiugded to euerlasting punishments . For without true Religion it is impossible to please God . Neyther can it be said , that they were to be excused by ignorance : for that ignorance doth not excuse , except in certayne secondary cases , which by reason of some positiue precept are necessary ; but in no case doth it excuse in any fundamentall and chiefehead . For otherwise any man may obtayne saluation without any knowledg of God or Christ at al , which is repugnant to al Scripture . But if these men erred ( as some of our Aduersaryes do pretend that they did ) then erred they in the chiefe heads .

First , because they acknowledged not a speciall faith , wherby only we are iustified and made partaker of the redemption and iustice of Christ , and sinne is not imputed vnto vs , as the authors of other Religions do teach : Therfore they remained in sinne , being depriued of the participation of the Iustice of Christ , & consequently were children of Hell .

Secondly , because according to their judgment they were out of the true Church of Christ ( out of which , by consent of all , there is no saluation ) & did adhere to the whore of Babylon ( for so do they call the Roman Church ) and were the chiefe ministers & instruments of Antichrist .

Thirdly , because they were Idolatours , adoring a creature for their Creatour , to wit bread and wyne insteed of Christin the Eucharist , worshipping Saintes & their Images &c. These thinges may not be excused by any ignorance whatsoeuer . And therfore all these were wicked men , and adiudged to hell torments . But how improbable , and incredible are all these things , and against the common consent of all Christian men that euer were ? And on the contrary side , in other Religions there were neuer any of famous sanctity , nor can they name so much as one . For that their very first Authors were giuen to temporall commodities , and were followers of pleasures ; hauing nothing singular in their liues aboue the common sort of people , but rather giuen to greater vices and wickednes . But of this point we shall speake more heereafter .

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 se●ke by all meanes to hinder them . Therfore this wicked●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 committing 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 commend , propose and inculcare the same to her followers ; omitting nothing wherby to stir them vp to auoyd sinne and follow vertu● . 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 Religion 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 i● 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 e●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 Paul● , 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 Th●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 ●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 them , 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 deliberation 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 strengthen sicke of the palsey , in a moment quicken dry and benummed members , and the like , which do exceed all force of nature . Neyther could any Magitian euer do the same by any help or art of the Diuell ; and yet notwithstanding very many and innumerable such like did our Saintes worke , and that by only touching , or a few prayers , or the signe of the Crosse , and sometymes also by a commaund only .

Thirdly , because those miracles that be wrought by the Diuell , do eyther continue but for a small eyme , as being decoyts and delusions only of the eyes , such as nagitians are wont to do ; or if they do continue , they are wrought by naturall causes , & so do not exceed their naturall force and power . Besides such false miracles are for the most part not only vnprofitable to men , but hurtfull also and wicked : as for example , to make fire descend from heauen , to make statua ' , speake , and the like , which Antichrist & his false prophets shall do in the last dayes , as out of the Apocalyps is gathered ; Apoc. 13. neyther do these false miracles profit any to the amendment of life . But the miracles of Saintes haue a perpetuall and solid operation , and are very profitable to men , styrring them vp to the feare of God , and the amendment of their liues .

Fourthly , New miracles were neuer approued in the Catholike Church without great and diligent examination therof before made : for that the witnesses are examined , and that for the most part vnder their Oaths ; the fact it selfe i● narrowly looked into , whether it may be wrought by the force of Nature , or power of the Diuell : all circumstances are considered , by what meanes , order , what occasion , what tyme & place , to what end , before whome , and vpon whome the miracle is wrought . And oftentymes there want not those , who would willingly exaggerate the matter , or els make it doubtfull and suspected , if they could , and therfore they leaue nothing vntryed or discussed . So as it is impossible , that the deceyt , if any be , can longly hidden ; besides it doth belong to the diuine prouidence of God not to permit men to be so miserably deluded , especially after so great diligence vsed , to search out the truth of the matter .

Fifthly : Yf the miracles of the Catholick Church be wrought by the Diuell to retayne men in their false Religion ; why doth he not the like then in other Religions , to wit , among the Turkes , Arians , Anabaptistes , Libertines , and the like ? Why doth he leaue to worke miracles amongst these , and maketh famous only Catholike Religion therewith ? Is it for that perhaps she is more grateful or pleasing vnto him then all the rest ? but he ought not to neglect others also , from whome he receyueth so large and ample increase : he is delighted with variety of false worship , that he may accomodate himselfe to the inclinations and affections of all men . Therfore seing that only Catholike Religion hath myracles , and false Religion hath none ; it is an euident token that the miracles of the Catholike Church are not wrought by the Diuell .

Finally , what colour of reason can there be , to say , that these miracles should be feigned , or wrought by the Diuell ? Is it because they could not be otherwise done ? But God is omnipotent and he hath wrought many the like by his Apostles , as out of Scripture is manifest . Or is it because they be repugnant to Scripture ? But our Lord hath plainly promised this grace of working miracles and curing , when he said : Ioan. 14. Verily , verily . I say vnto you , be that belieueth in me , the workes that I do , he also shall do , and greater then these shall he do , because I go to my Father ; and whatsoeuer you shall aske in my name , that will I do , that the Father may be glorified in the sonne . By which wordes he insinuateth , that the grace of working miracles should alwaies remaine in the Church , and that not the Apostles alone , but many Apostolicall & holy men also should from time to time worke miracles : so as we see this promise of our Lord fulfilled , when Holy men do miracles .

Or is it then , because there is no witnes of these miracles ? But besides the witnes of most faithfull wryters , we haue the testimony and consent of the people : we haue in many of them the testimonies of Bishops or Magistrates after most diligent examination made of the thing it selfe , and deposition of sworne witnesses . Besides that , very many of these miracles haue bin publikely done in the presence of many people ; & there are no ancient histories extant ( besides those that are conteined in holy scripture ) that haue so many and worthy witnesses for their truth , as these of miracles haue . To these may be adioyned the great miracles that are done in euery age , yea almost euery yeare in diuers places by Saintes now raigning with Christ , but specially by the most Blessed Virgin , which in those places where they are wrought are manifest to all men , and may be seene and felt of all , and which are also confirmed by the publicke testimonyes of sworne wittnesses , after diligent discussion and examination made .

But , say our aduersaries : Caluin . Praef. in Instit . True miracles do confirme the Ghospel Marc. vltimo : But these do ouerthrow the Ghospell , and set vp Idolatry , to wit , worship of reliques and Images , inuocation of Saintes , Masse , and the like : and therfore they be wrought by the Diuell . But this is a plaine sophisme , which is called Petitio Principij ; for that , that is heere taken as granted for true , which should be first proued , and wherof the whole controuersy dependeth . For it is supposed for certaine and vndoubted that Catholike religion is false , and therupon is consequently gathered , that the miracles wherby it is confirmed are false and meere illusions of the Diuell . In this very manner did the Scribes & Pharisies suppose the doctrine of Christ to be false and contradictory to that of Moyses , and therehence gathered that his miracles were false , and that he himselfe cast out Diuells in Beelzebub the chiefe of Diueils . Matth. 22.

So also did the Pagans calumniare the miracles of auncient Martyrs , saying they were done by magical artes : and the same did the Arians , Eunomians , & Vigilantians of the miracles of Catholikes , as wittnesseth Victor Vticensis lib. 2. de persecut. Wandal . and S. Ambrose , serm. de ●S . Geruasio & Protas . Hierom. contr. Vigilant . But we on the contrary side by the euident truth of miracles , which may be cleerly knowne seene & perceaued of al men do gather the verity of Catholik religion , wherof the controuersy now is . For that we neuer yet read of miracles wrought in confirmation of false doctrine , such as many Saintes haue done in confirmation of true . We neuer read that dead were raised to life by heretikes , the blind made to see , the lame straightened , the palsy euered , Diuells cast out of men . Such miracles as these were neuer wrought by Luther , Caluin , or any of their followers . Indeed Luther sometime did attempt to cast out a Diuell from a feminine disciple of his , but he was in danger to haue byn strangled himself by that diuel , Cochlaeus in actis Lutheri en. 1523. as witnesseth Fredericus Staphilus , who was present at the act . And at another time , he would haue raysed to life one that was drowned in the riuer of Alba , but in vayne . In like manner Caluin attempted to raise one to life who by his perswasion feigned himselfe dead , but with that successe , that of aliue man he became dead indeed : for that by the iust iudgment of God , when as Caluin came to raise him , he was found without life . The whole story wherof with all particulers is at large recounted by M. Hierome Bolsecke in vita Caluini cap. 23. Wherfore seing neither true nor feigned miracles do succeed with them , they endeauour to take quite away from the Catholike Church this most strong rocke and firmament of miracles , which altogeather conuinceth the vnderstanding of man : but with no shew of probability at all , as we haue shewed .

As those therfore , who pondering and weighing well the miracles of our Sauiour and his Apostles , with a quiet and humble mynd , setting aside all hatred & other euill affections , could not doubt , but that their doctrine proceeded from God : euen so now , they that without hatred & passion of mynd consider well of the miracles , that haue byn wrought in the Catholike Church , by holy men in all ages both aliue and dead , cannot doubt but that their Doctrine and Religion proceedeth from God , and that the Church wherunto they adhere , is the true Church of God .

V. CONSIDERATION . From the Conuersion of Nations by the imbracers of Catholicke Religion .

THAT Religion is esteemed to be the true , and consequently to be imbraced , wherunto alwayes Nations haue byn conuerted . For that our Lord hath often promised in Scripture this conuersion of Nations , Psal. 1. & 21. Ose. 1. matth. marc . Luc. vltimo . to the true faith and worship of God , which promise must be fulfilled : But the Religion wherunto Nations in all ages haue byn , and now in this our age also are conuerted , is the Catholike and Roman Religion . Ergo , there can be no doubt , but that this is the true Religion of Christ .

Now then , that Religion , wherunto these nations haue alwayes being and are conuerted is the Catholike and Roman Religion , is most manifest by that which hath byn done aswell in this our age , as in former before . For that in this our age , there haue byn infinite , and dayly still are conuerted in the East Indies , in Iapone , and in the vast Kingdome of China , besides in many Ilands of the Indian seas . All these passe from their Gentility to the Catholike Religion , & are vnited to the Roman Church ; and this by Religious mens indeauours , sent thither by authority from the Pope .

In the last , or fourtenth Age , one only S. Vincent surnamed Ferrerius , of the order of S. Dominicke conuerted to the Catholike faith fiue and twenty thousand , partly Iewes , and partly Saracens , as testifieth S. Antoninus a famous Writer of that age 3. p. Histor. tit. 23. cap. 8. §. 4.

In the 13. Age were conuerted very many to the Catholik faith in-the Kingdome of Tartary , by two Friars of S. Dominickes order , being sent thither from the Pope ; the Emperour of Tartary himselfe whome they cal the Great Cam desiring the same , as wryteth Paulus Venetus , whose help and endeauour the said Emperour vsed in effecting of this busines .

In the 12. Age , the people of Nor why were conuerted vnto the Roman Faith by * * This Adrian was an Englishman and called Nicolas Break-speare before he was aslumpted to the Apostolik Sea . Adrian the fourth , before he was Pope , as writeth Platina in the life of Pope Alexander the fourth .

In the 11. Age were the Hungarians for the most part conuerted , and Bishops ordayned and appointed there by the Pope of Rome , at the request of their King Stephen after wards a Saint , that was newly conuerted to the said Roman faith : as wryte the Centuriators of Magdeburge , Cent. 11. cap. 2.

In the 10. Age , were many prouinces conuerted to the Roman faith , by the endeauours of Henry the first Emperour , Adalbert and Methodius Archbishops of Bohemia , and Morauia , as testify the Centuriators aboue mentioned , cent. 10. cap. 2.

In the 9. Age , were the Wandalls Bulgarians , Sclauonians Polonians , with those of Denmarke and Morauia , conuerted to the faith , and vnited to the Roman Church . Centur. 9. cap. 2.

In the 8. Age , was conuerted a great part of Germany to the Roman faith by S. Boniface , sent thither for that purpose from Pope Gregory the second . Cent. 8. cap. 2.

In the 7. Age were conuerted those of Franconia ( or Franke-County ) by S. Kilian , sent thither from the Pope of Rome also . Cent. 7. cap. 2.

In the 6. Age , were the Englishmen conuerted to the Roman faith , by Monkes sent thither for that purpose from S. Gregory the Great . Cent. 6. cap. 2.

Finally , those of Brabant , Flaunders Holland , Frizeland , Westphalia , France , and other adioyning Nations , by whome were they conuerted ? Were they not conuerted by disciples of the Roman Church , to wit , S. Seruatius , S. Eloy , S. Rumwold , S. Amandus , S. Vedastus , S. Leuin , S. Remigius , S. Willebrord , S. Swibert , S. Wulfrane , and others , who all were most addicted to the Roman Church ? By which it is manifest that all Nations , which haue byn conuerted from Paganisme or Iudaisme to Christ , for these thousand yeares last past , were conuerted to the Catholike Roman faith , and vnited and incorporated to the Roman Church .

This is also confirmed , besides other tokens , to haue byn the Roman faith and Religion , by Priests , by altars , by worship of holy Reliques & Images , by pilgrimages , by Inuocation of Saintes , by Monasteryes , by Monkes , by Obedience to the Pope , and by very many other things proper to Catholike Religian which were in vse among all Nations after their Couuersion , vntill of ●ake they were take away and abolished in some places , by these new vpstart Religions . What man is there , that maturely considering these things , can any way doubt , but that Catholike Religion is the true ? For that in her , he seeth fullfilled Gods diuine promise of the conuersion of Nations . To her do fly so many people , so many remote Nations , so many most porent Kingdomes , forsaking their Idolatry , abandoning the impurity of life , reiecting the multitude of wiues , forgetting their barbarous & sauage manners , banishing all former liberty of life , and as it were , to become tame and tractable vnder the yoke of Christ , sweetly to tast of the feare of God , to comforme themselues to all modesty of life , and last of al to be inflamed with the contempt of temporall things , and loue of celestiall . How is it possible that , that Religion should be false and impious , which doth worke such wonderfull mutation in the harts of barbarous people ? To conclude how can it possible be , t●●t the Diuine Frouidence should permital these Nations so many yeares to be deceyued , when as they haue forsaken their Idolatry , so hartily imbraced verity , and vnited themselues to the Church of Christ : and now to force them as it were into other abhominable errors , and new Idolatry ; and that by such who were accompted and accepted of all men for lawfull Ministers of the Church , and were famous for sanctity of life , wisdom & miracles ? God for bid , that euer we should so thinke of his Diuine goodnes and prouidence , which he vseth for mans saluation .

Furthermore ▪ to Lutheranisme , Caluinisme , or Anabapt●sme there was neuer heard of any conuersion of Nations , or Pagan Kingdomes , but only a defection of some few , who professing the name of Christ , and weary of their ancient Religion and discipline , did follow the liberty of their lust & nouelty , which is a manifest argument of heresy . For that heresy is nothing els , but a corruption of Catholike doctrine , and a defection , or falling away from ancient Christian Religion , only retayning the name of a Christian ●●esides the study of hereticall teachers , is not to conuert Ethnicks , but peruert Christians ; which Tertullian excellently describeth in his booke of Prescriptions . Of administration of the word ( saith he ) what shall I say ? Seing that their busines is not to conuert Ethnicks but to peruert ours ( Christians : ) They do take more glory to bring to ruine those that stand fast , then to help those vp that are fallen : because that this their endeauour comes not from their owne building , but from the destruction of truth . They digge vp ours , to build vp theirs . So as it commeth to passe , that they worke the downfall of standing edifices more easily , then the building of decayed ruines .

VI. CONSIDERATION . From the Name Catholike , & from the thinge it selfe , signed or marked with this Name .

FVRTHERMORE that Religion is to be esteemed for the true Religion , which hath alwayes byn accompted & called Catholike , according to that of the Apostolicall creed , Credo Sanctam Ecclesiam Catholicam , I beleeue the holy Catholik Church : But the Roman Church of all other Churches is only called the Catholick , and her followers Catholikes : Ergo , only the Roman Religion is the true Religion of Christ . That the Roman Church is , and alwayes hath byn only called Catholick , is manifest . First by the very vse & custome of so calling her , receyued throughout the world : so as oftentymes the heretikes themselues in their wrytings do call her Catholike , and her followers Catholiks : neyther did any Sect whatsoeuer deserue that name . For neuer were the Marcionites , Montanistes , Donatists , Pelagians , Vigilantians , Waldenses , Lutherans , Caluinists , or Anabaptistes called Catholikes , or their doctrine Catholike : Only the Roman Church , with the people adhering vnto her , is called the Catholike : and the Religion , faith , & doctrine of this Church , is called the Catholike Religion , the Catholikefaith , the Catholike doctrine , and her followers Catholikes .

Secondly , Catholike is extended to all Nations . because Catholike is the same that Vniuersall , most largely extending it selfe to all . And such is the Roman Religion , for that it being dilated and spread ouerall the world , doth extend it selfe to all nations and Kingdomes . For that there is no Kingdome nor Nation vnknowne to vs , which eyther doth not , or somtymes did , or doth not now begin to imbrace this religion . Nay , now adayes the profession of this our religion is almost publike amongst all Nations ; to wit , amongst those of Iaponia , China , India , Persia , Tartariae , Turky , Africa , Brasile , Peru , Mexico &c. For that in all these places are found Catholikes , Churches , Altars , Images of Christ , and of Saintes : Masse is there celebrated , our Sacraments are there administred , holydayes and fasting dayes are there kept , and finally the Roman religion is there publikely obserued . Who can then doubt , but that this is the true way of saluation to all , which our Sauiour would haue taught , preached , and proposed to all nations ? which he would haue to increase and fructify in all Kingdomes in due tyme and season ? and which he doth stil conserue by some meanes or other in euery place , ordayning that Catholikes be so dispersed throughout the whole world , that by them Infidels may come to the knowledge of true Religion .

Moreouer this Catholike Religion doth extend it selfe to al tymes , It extendeth it selfe to all tymes euen from the Apostles . For that there can be no age from that tyme assigned , wherin this Religion did not florish . In all ages hath Masse byn celebrated both for the liue and dead , feastes solemnized , fastes obserued , Monasticall vowes made , Saints worshipped , their reliques honoured , and such other like proper ensignes of our religion haue byn in vse and practice , as is manifest out of the writers of all tymes .

On the contrary side , No sect euer called Catholick let vs looke vpon all other sectes , and we shall neuer find , that any one of them was euer called Catholike nor their followers Catholikes , as we haue said : but that euery one tooke their names of their first Authors , as the Simonians , Valentinians , Pelagians , Lutherans , No sect euer spread ouer the world . Caluinists &c. No sect was euer spread ouer the world . When Catholike Religion began once to appeare , in short tyme it was spread ouer the whole world , and began to increase and fructify almost in all Kingdomes , Rom. 1● . Colōss . 1. as S. Paul affirmeth . But Lutheranisme , Caluinisme and Anabaptisme now after 70. or 80. yeares are yet confined to certayne strayt corners , & do rather daily decay , by eyther going into other sects , or els returning to Catholike Religion , then any way increase . For that none of them hath continued from the Apostles tymes , but all sprung vp and inuented within these 70. or 80. yeares last past : and therfore neyther in regard of tyme , place , nor otherwise , can they be called Catholike . Againe , I say , that Catholike Religion is one , and the selfe same euery where . But these religions are exceeding different amongst themselues , and disagreeing in their chiefe heads and members , one damning another to the pit of hell of heresy : how therfore can they be called Catholike ?

VII . CONSIDERATION . From Succession .

FVRTHER MORE , that Religion is to be accompted the true , whose ministers do all descend from the Apostles , and are eyther the Apostles successors or haue receiued their order and authority from their sucessours . For by this reason it will appeare manifest , that that Religion and Church which doth honour & imbrace a religion so descended , to be Apostolicall : Ergo &c.

Now that all Ministers of the Catholike Religion , whether we consider the power of their order or Iuris diction , haue descended from the Apostles , it is cleere . For that all inferiour ministers especialy Priests , Deacons , & Subdeacons receiue their order from Bishops . Bishops also haue their order from other Bishops : and these likewise againe from others : and so futhermore vpwards to the Apostles , who receiued this power immediatly from Christ .

As all men therfore , according to their vitall and naturall power , do by a long course of genealogy descend from our first Parent Adam : so do all ministers of the Catholike Church , according to their supernaturall power , by a longe 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 consecrateth , 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) (a) cap. 4. contra E●ist . Fundam . Augustine ) by the Succession of Priests ( & Bishops ) that haue come downe euen from the Sea of Peter the Apostle , to whom the care of feeding our Lords flocke was committed , 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 Religion whose degree ordignity amongst them 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 ●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 and human traditions : and so they appeale to the word of God , expounded by themselues in their owne sense . But how improbable is it thinke yow , that all these Ancients , writing with so great consent of one & the selfe same thing , and in diuers places , should erre ? And the consent of many about one thing , especially when as there hath byn no consult or comunication had therof before , is a very great signe of truth , drawing vnto her , and as it were , binding togeather in one , the myndes and iudgments of many enlightened from heauen . For as it is the property of Verity , because she is only one , to gather togeather in one consent : so is it the property of Falsity because she is manifold , to dissipate , and separate herselfe into diuers opinions and errors . Wherby it cometh to passe that Hereticks writing of one matter , in diuers places , do neuer lightly agree , but are deuided into very many opinions among themselues , when as once they haue departed from the truth .

Moreouer , there is not one opinion of Catholike Religion , which can be shewed to haue byn brought in a new into the Church by any man , which is a manifest signe , that it alwayes remayned in the Church , and came from the Apostles . For if any new opinion should haue byn so brought in after the Apostles tyme , against the Apostolicall doctrine ; it would easily be discouered in what tyme , and age the same began : In what place , who was the Author , and who they were that opposed th●mselues against such a nouelty : seeing that no new opinion can be brought in without great stir , and contradiction . For if it be so , that we can shew of euery least heresy , in what time and place the same began , who was the Author , & bringer in thereof , who opposed themselues against it , what tumults were raised therabout , by what Pope and Councell the same was condemned : If all this , I say , can be shewed of euery heresy : how much more easy were it to shew the same of the principall and chiefe heads of our Religion , if any innouation had beene made therein ? It is therefore manifest and cleere , that this our Catholike Religion doth not only agree in succession of Ministers , but is continued also & conioyned in consanguinity ( as old Tertullian speaketh ) with the ancient and Apostolicke , Tertul. l. de Praescript . as now we haue sayd .

That the opinions of the new reformed Religions do not agree with the ancient , our Aduersaryes themselues confesse , when as concerning the former beads mentioned , they reprehend & taxe the Ancient Doctours of superstition , affirming , that thy cannot be excused from error , as afterwards more largely we shall demonstrate .

Againe , concerning the Controuersyes which now and then do rise vp in the Catholike Church , the continual vse and practise of the same Church doth witnes that they are soone determined and ended . Controuersies quickly decided in the Catholieke Church . For that this Catholike Church hath an infallible Iudge of Controuersies , to wit the Pope with a generall Councell , by whome all controuersyes hitherto haue quickly beene decided , all heresyes that haue risen in diuers ages beene condemned , and put to flight , by whom Catholike people haue byn preserued in one faith , one Religion and doctrine throughout the world . By this meanes was condemned the heresy of Arius by the Councell of Nice , vnder Pope Siluester : that of Macedonius by the first Councell of Constantinople vnder Pope Damasus : of Nestorius by the Ephesine vnder Pope Celestine : of Eutiches by Calcedon vnder Leo the first : that of the Image-breakers by the second of Nice , vnder Adrian the first : and to omit others , that of Berengarius concerning the Eucharist by the Synods of Rome , and Versells in France vnder Leo the 9. by that of Towers vnder Victor the second , and by two other againe of Rome , vnder Pope Nicolas the 2. and Gregory the 7.

And furthermore in all reason it is required that the cause & weight of Religion , being common to the whole Church , should not be iudged of any priuate man , with hath no eminency or dignity in the Church , but of the vniuersall Pastour thereof , togeather with other particuler assistants and Iudges , to whome the gouernement of the Church is committed , & who do also represent the vniuersall Church it selfe as certaine heads vnited togeather .

And so likewise the controuersyes that arise in a Commonwealth about Lawes and priuiledges are to be decided of no other , than the King , his Counsel and chiefe Nobility of the Kingdome , who represent the whole Kingdome . For looke to whome it belongeth to gouerne any Community or Common-wealth , either in temporall or spirituall affaires , to him it belongeth also to end contentions , and determine all Controuersies , concerning any Matter belonging to his gouernement , taking away and putting to silence all contradiction arising therabout for the tyme to come . And truly vnles the Church had such power and authority , it would be a very imperfect and maimed Church , and more miserable then any temporall Kingdome , or politicke Commonwealth . For that there should neuer be any end of contention concerning the principal heads of our fayth , no decision of debates and contradictions , whereby it would necessarily come to passe , that the sayd Church should soone be turned and deuided into a thousand seuerall sects as we see it dayly fall out in the Heretikes conuenticles .

Herehence it followeth , that all the chiefe heads and articles of our faith are certaine and determined ; ●either is there any iarring or variance therabout , but rather aspeciall concord and vnion amongst all . Nothing certaine out of Catholike Religion . Wherby is deduced an another euident consequence , that so soone as euer one falleth from Catholike Religion , he hath no certainty wherevpon to rest , or whither to turne himselfe , or to whome he may safely commit the care of his saluation . For let me aske this question . In this so great variety of Religions , which wouldest thou imbrace ? The Lutheran ? And why not the Caluinian or the Anabaptisticall ? why dost thou prefer the Lutheran before the rest ? do not the Caluinistes and Anabaptistes alleage Scripture for their part , as fast as the Lutheran doth for his ? Againe if thou wilt needs be a Lutheran , whether I pray thee wouldst thou be a soft or riged Lutheran ? to wit , whether wouldest thou imbrace that pure religion , which Luther the Dutch Prophet deliuered , or rather that which Philip Melanchthon did polish and trim anew ? But this also is variable , for that the Confession of Augusta hath oftentimes byn changed . If thou wouldest be a Caluinist , why not ●ather a Lutheran , seing that Luther was the first Father that begat this light of the new Ghospell to the world ? Againe if thou wouldest needs be a Caluinist , whether then Puritan or Protestant : For so much as these two ( being the brood of Caluinisme ) do not a little differ among themselues , as they that liue in England do well know ? I omit very many differences wherin to euery one of these sects are deuided and mangled ; as also the Anabaptistes . No solide reason 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 them ; 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 , than 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 . Christian 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 preua●le : Matt. 16. & vlt. and to whome Christ prom●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 : neyther can the Lutherans or Caluinistes deny the same ; but only say that these things were moles , or blemishes amongst the ancient Fathers . Goodly moles surely , superstition , Idolatry & Impiety ! But if the doctors of former ages did not professe this religion , but for the most part reproue and disallow it : then is it euident , that the same is not ancient , but new . For no religion was euer accompted in the Church for true , but that which the ancient Fathers & doctors of the Church did hold and professe .

Wherof it euidently followeth , that Lutheran religion is not Christs religion . For that Christs religion is not new , but ancient : but Lutheran religion is new ( as we haue shewed ) and not ancient . Christs religion hath alwayes florished in the world euer synce the Apostles tyme : but Luthers religion hath not so done , but began within these 100. yeares : and before that tyme we haue shewed that it was not . Againe , if Luthers religion be truely Christs religion , then is the visible company of men that imbrace the same , the true Church of Christ : Therfore Christs Church was not before Luther , because the Lutheran Religion which doth make the true Church , was not before Luther , as we haue demonstrated . For if yow say , that Luthers religion was in the Apostles tymes , and in some of the former ages ; then must yow proue , that there were some men in those tymes , who imbraced and professed his opinions . Surely we easily proue the contrary : for that it is euident , that Masse for the quicke and dead , Order of Ministers in the Church , monasticall vowes , and the like which are repugnant to the Lutheran religion were in vse in the Church in the Apostles tymes , and the next succeeding Ages .

But let vs grant , that Luthers religion was in the Apostles tymes , and somwhat after : yet at leastwise in the third and fourth age it began to fayle & fall quite away . Which thing the Lutheran Doctors themselues do also confesse , as may be seene by that great Centurian worke setforth by them , in the 2.3.4.5.6.7.8.9.10 . Century , or age , and 4. Chapter of euery Century . Therfore by this accompt the Church of Christ , at least for 1300. years hath fallen away & perished : for that so long tyme at the least , it is euident that Lutheran religion was not , but the quite contrary to haue byn extant and florished . As also by this accompt , the true religion was extinguished for so many ages , the Ghospell obscured , Christes Church ouerthrowne , vntil the Dutch Prophet Luther rose vp , and dispersed that lamentable darknes , through the light of the Ghospell , to the world , and reedified the ruines of the Church . This do the Lutherans often insinuate in diuers townes of Germany when as they wryte vpon the forefronts of their houses , in great Capitall letters , these , or the like words : Such a yeare &c. appeared the true light of Christs Ghospell to this Citty , Superstition put downe &c. But if the Church of Christ perished for so many ages , how then is it true , that she is built vpon a rocke , and not rather vpon sand ? How then is it said , that the (a) (a) Math. 16. Gates of hell shall not preuaile againe her ? How is she the house of God , the (b) (b) 1. Tim. 3. Firmament and Pillar of truth ? How then is the (c) (c) Daniel 2. Kingdome of Christ ( which is the Church ) stable , firme , euerlasting , and neuer to be ruined ?

Againe , if yow say that Luthers Church & religion was in all Ages from the Apostles tymes , but yet in secret and hidden : besides that such a fiction wanteth an Author , to affirme it , the same is voyd of all probability as we haue now shewed . But , be it so : The Church of Christ cannot be hidden . let vs grant that it was hidden all that while ; but then was it not the Church of Christ : for that she is a (d) (d) Matth. 5. Citty placed vpon a mountayne which cannot be hidden : She is the (e) (e) Isa. 2. mountayne of the house of God , prepared in the top of mountaynes , and placed aboue the hilles , cleerly seene of all men , & to whome all Nations in the world haue recourse . She is the Kingdome of Christ , that reacheth from (f) (f) Psal. 71. sea to sea , and from the riuer to the bounds of the earth . She is that great (g) (g) Dan. 2. mountayne , that filleth the whole earth . For that the Church of Christ must be conspicuous & manifest to the world , that by her excelleny and comlines , by her manner and outward shew she , as it were , may intice Gentiles vnto her : so as they that will become Christians , may know whither to go , to whome to haue recourse , and from whome to receiue instruction .

Likewise her Doctrine and faith must needs be also manifest , or els the same would be vnprofitable to the world , nor could she conuert Gentiles . So as in the greatest persecutions that euer were , she neuer lay so hidden , but that she might be knowne to all , as out of the Ecclesiasticall historyes is euident ; wherby it came to passe that she had so many martyrs . Againe , if she had layn hidden for so many ages , she had byn altogeather vnworthy of the Name of a Church . For how may she be called the Church of Christ , that dareth not publickely to professe the true Doctrine of Christ ? or that she should be so faint-harted & fearfull of death , as to hide herselfe in a darke cormer , so many ages togeather and dare , to come abroad into the light , least she should be seene ? And last of all , how can she be called the Church of Christ , that for so many ages hath not only hidden herselfe , and suppressed the true profession of faith ; but hath professed also a false faith , to wit Papistry , adored Idols , and defiled herselfe with a thousand superstitions and sacriledges ? For that before Luther , all Christians did carry themselues outwardly in all points as Catholikes , or els straight would they haue byn apprehended and accused by the Inquisitors and Bishops , and punished as heret●kes . And therfore should the Church of Christ haue byn more miserable , then the ruines of the Synagoge , or the lewish Sect , which alwayes in some place or other had their Synagoges and free profession of their Religion , nor was euer constrayned , at least generally , to the worship of Idols . She should , I say , haue byn more miserable then all hereticall sects and Conuenticles whatsoeuer . For that there was neuer any Sect of any name , which had not her temples , her religious houses , her Couuents , her Bishops , the forme and profession of her faith , that so she might be knowne of all .

Wherby it is manifest , that nothing can be more absurdly said , then that the Church of Christ hath layen hid for so many ages : and therfore I do conclude with this Dilemma : That the Lutheran or Caluinian religion , was eyther before their Authors ( to wit Luther and Caluin ) or it was not . If it were not , then is it altogeather new , and therfore cannot be the religion of Christ : which is ancient . If it were before the Author , then was it secret , & therfore cannot be the religion of Christ , which is a wayes apparent & manifest . And whatsoeuer in this discourse hath byn said and proued concerning Lutheran religion , yow must vnderstand to haue byn said and proued also of Caluinisme and Anabaptisme , for that the selfe same nouelty and reasons belong to all three , but that for perspicuityes sake , and not often to repeat with tediousnes all three names , we haue only nominated one .

Therfore do I conclude with the words of S. Hierome , Hier. Dial. contra Lucifer . in fine . who writeth thus : That I way set thee downe briefly and playnely any opinion . Thou must ( saith hee ) remayne in that Church , which was founded by the Apostles , and continueth vntil this very day . And if by chance thou shouldest he are those that be called Christians , to be named of some other , and net of Iesus Christ , to u it of the Marcionites , Valentinians , Montanistes &c. know thou certainly that , that is not the Church of Christ , but the Synagogue of Antichrist : for that because they were institued afterward , they do demonstrate themselnes to be those , whome the Apostle foretould &c. Nor let them flatter themselues , if out of certaine places of Scripture they do seemete affirme that with they say : for that the Diuell did also alleagde Scripture for his purpose : and the force of Scripture doth not consist in reading , but in vnderstanding . So S. Hierome . Nouelty therfore is a signe of heresy fortould by the Apostle : denomination is a signe of nouelty : and the vsurping of Scripture , is common to the Diuell himselfe , and all heresyes .

The II. Reason , Taken from the defect of Succession .

ANOTHER reason why these religions are not to be allowed of , is , The want of succession for that they want an orderly and continuall Succession of Ministers in the Church , from the Apostles ; which succession is necessary , that any Religion or Church should be deemed Apostolicall , for without the same it cannot be continued with the Apostolike . So as the Ancient Fathers for the most part teach , that they , who say , they haue the true Church of Christ with them , must bring forth the succession of their Bishops , and reduce the same vpwards to some one of the Apostles , by an orderly continuation : which if they cannot do , it is an easy matter to conuince them , that the true Church of Christ is not with them . For so Optatus Mileuitanus in his second booke against Parmenian , when he would conuince the Donatistes , that they had not the true Church with them , said : Shew forth the origen or beginning of your sea , yow that wildaime the Holy Church to your selues . And Tertullian in his prescriptions againg heretiks , saith : Let heretikes shew forth the origen of their Churches , let them recount the order of their Bishops succeeding from the beginning ; that he who was the first should haue some Apostle or Apostolike man for his Author and predecessour . &c. The same argument do the rest of the Fathers commonly vse , as (a) (a) lib 3. cap ● . Irenaeus , (b) (b) hoeresi 27. Epiphanius , (c) (c) cont. Lucifer . Hieronymus , S. (d) (d) cap. 4. cont. Epist. Fundam . Augustine , and others .

Now it is well knowne , that neyther Lutherans , Caluinistes , nor Ana baptistes can with any the least colour do the same . For to whome , I pray you , did Luther , who for the most part was the Author and first parent of these new religions , succeed ? Whose Chayre and authority did he occupy ? who before him was the prelate of the Luther an religion ? as also before Caluin and Zwinglius , who was their predeceslour ? And if none can be assigned , it is cleere , that they want that succession which the Ancient Holy Fathers do require , that any Church should be ioined with that of the Apostles .

Againe , Want of Ordination . they do not only want succession of Chayre and authority , but euen the ordination of degrees , descending from the Apostles . For that there was alwayes requisite a double power in the Ministers of the Church , both of them by an orderly continuation deriued from the Apostles , as before we haue shewed in the 7. Consideration , to wit , Power of Order , by which Sacrifice is offered and Sacraments are made to sanctify the faithfull : and Power of Iurisdiction , by which the authority of gouerning and feeding the Church with the word of God , is giuen &c. But these new religions , can reduce neither of them to the Apostles . Not the power of Iurisdiction , because they want succession , as before we haue said : nor yet the Power of Ordination or Order , for who ordained Luther or Caluin a Bishop of their Church ?

And if they say that order is not needfull , they do contradict all antiquity and the perpetuall vse of the Church . For neuer yet was there Bishop in the Church , so as he had authority to exercise all Bishoply functions , but that he was ordained by some other Bishop , to whome by the Constitution of the Apostles themselues , must be adioined two other bishops , as is expressely commaunded in the first Canon of the Apostles , & fourth of the Nicene Councel : as also insinuated by S. Paul writing to Timothy a Bishop , 1. Tim. 4. and warning him thus : Do not neglect the grace which is in thee , which grace is giuen thee by prophesy , with imposition of the hands of Priesthood : that is to say , of those Bishops who togeather with the Bishop that doth ordaine , do lay their hands vpon him that is ordained , as the Ancient Fathers do expound it .

By which it is cleere and euident , that the Lutherans and Caluinists haue neither of these forsaid powers from the Apostles , nor can they deriue the same from the Apostles , and consequently in that they do not descend from them , they haue not the true religion and Church with them . For that the true Church , according to both powers ought to be deriued , and to haue continued with them from the Apostles , as we haue shewed before : seing that all power spirituall ought to be deriued from Christ through the Apostles and their successours , by a continuall and orderly succession , and communication to other ministers of the Church , as the corporall life of man is deriued by certaine meanes , through a continuall succession from our first parent Adam , to the last .

For euen as in the old Testament , there were no priests except those that descended from the Tribe of Leui ▪ thorough Aaron : so in the new , there are no priests or Bishops , except those that descend in degree of Order , and power of Iurisdiction from Christ the chiefe Priest , through the Apostles and their successours . And therfore as the Sinagogue could not be without priests , descending by a continuall succession from Aaron : so the Church of Christ cannot be without Priests , or Bishops , descending by the same continuall succession , from the Apostles and their successours . But the Congregation of Lutherans and Caluinistes , had neuer any such ministers ; had neuer any Bishops-lawfully ordayned amongst them , descending in power of Iurisdiction from the Apostles or their sucessours , to gouerne the people . And therfore it is cleere , that the Church of Christ is not with them .

The III. Reason . From the defect of their Mission .

THE third reason is ; because these Religions were brought in by them that were sent by no lawfull authority , but came of themselues : and for this cause are they and their Authors worthily to be suspected of errour , least perhaps they proue to be wolues , and seducers . For that no man may preach in the Church , vnlesse he be sent by lawfull authority , according to that of the Apostle : How shall they preach , Rom. 10. vnlesse they be sent ? otherwise there should soone arise a great confusion in the Church , for that euery one might take vpon him the office of preaching and gouerning the Church , and sow abroad what errors he listed . And if in a temporall Common wealth & humane Policy , no man may intrude himselfe , and take vpon him the office of a magistrate to gouerne the people in temporall things , only pertaining to this life , but that he must first be appointed therunto by the Prince : How much lesse then in the Church and spirituall kingdone of Christ , may any man assume vnto himselfe the office of Pastour to gouerne the people , in those things which belong to eternall saluation , but he that is ordained and appointed therunto by the supreme rector of the Church , and Prince of Holyes ? For that confusion in gouerment of the Church is much more to be auoided than in Policy ; when as the one threatens destruction to the soule , the other only losse of goods and fortune .

Againe , Ioan 10. he that entreth not by the dore into the theepfold , but climbeth vp some other way , is a theefe and robber , saith our Lord . But he that taketh to himselfe the office of a Pastour in the Church without lawfull Mission and Auchority , he entreth not in at the dore , but climbeth vp some other way , as the holy Fathers do commonly expound the place , and is manifest of it selfe . For what is it , to enter in at the dore , but to enter by the lawfull way , and by lawfull authority ? The dore is the ordinary way , and made of purpose wherby to enter into the sheepfold , and wherby is designed that authority , by which the Ministers of the Church are to be admitted into the sheepfold of Christ , to gouerne and feed his sheepe .

Furthermore , our Lord saith in S. Iohns Ghospell : Ioan. 7. he that speaketh of himselfe seeketh his owne glory : but he that seketh the glory of him that sent him , he is faithfull , and in him there is no iniustice . By which words we are warned not to belieue them , who are not lawfully sent , but come of themselues , because they seeke their owne glory , and therfore they do not speake for truth , but for their owne praise and comodity , and thither do they direct all their doctrine .

And finally the Apostle in the Epistle to the Hebrews , doth account this mission so necessary that he doth require the same in our Sauiour Christ , saying : Neyther doth any man take the honour to himselfe , but he that is called of God as Aaron . Hebr. 5. So Christ also did not glorify himselfe , that he might be made a High Priest ; but he that spake to him : My Sonne art thou , this day haue I begotten thee . Wherby our Sauiour did so often inculcate to the Iewes his mission , to wit , that he came not of himselfe , but was sent of his Father ; and confirmeth the same many wayes .

From whence it is cleerly deduced , that Luther , Caluin , and the rest of these new Doctours are not to be heard , but their doctrine altogeather to be shunned : because it is manifest , that they were not sent by any lawfull authority , but came of themselues . It is also manifest , that they vsurped vnto themselues the offices of magistrates and Pastors , & the Authority of reforming the Church . It is manifest . I say , that they came not in at the dore , and by the lawfull way , but cl●mbed ouer some other way into the sheepfold : and therfore according to our Sauiours iudgment and sentence , they are to be accompted for theeues and robbers .

Perhaps they will say , that they were sent of Christ immediatly , as in old tyme the Prophets were sent by God in an extraordinary manner to reforme the people ; and as the Apostles were sent by Christ our Sauiour to conuert the world , and as S. Paul , after the Ascension of our Lord , who was not sent of men , nor yet receiued the Ghospell from men but immediatly from God himselfe .

To this I answere first , it is not inough to say , and stoutly to affirme but it must be proued , and conuinced to be true , least it may seeme to the people & ordinary pastors to reiect them as deceauers , for a lawfull cause : as the Prophets and Apostles , did not only say that they were sent of God , but shewed the same also abundantly by heauenly signes .

Secondly all Archeretikes and false Prophets throughout euery age haue affirmed the same , to wit , that they were sent of God , & from him receaued their Authority . And therfore eyther we must receaue them all or none . For why should I ( for example sake ) rather belieue that Caluin was sent of God , then Luther , or Menno , or Munzer , Arius , or any other Archeretike , when as he can produce no greater signes or testimonies for his mission then they ?

Thirdly , if Caluin were sent of God , then Luther was not sent of God ; and so likewise to the contray . Because if two men do prophesy contrary things , and that the one doth condemne the others prophesy and doctrine of errour and heresy , the one doth so destroy the others religion : and therfore if they were both sent of God , it seemes that the spirit of God doth oppugne , deny , and ouerthrow it selfe , destroying by one , what he had built by another . But amongst the Prophets truly sent by God there hath alwaies bin a principal vnity and consent in doctrine .

Fourthly , if Luther or Caluin were set of God to reforme the Church , I demaund then what tyme , and in what place , God gaue them this Office ? what words did he vse vnto them , cyther internall or externall ? In what manner did he declare vnto them the chiefe heads and points of this Reformation ? what order and manner did he prescribe them ? How , or in what forme did he appeare vnto them ? Externally in a visible shape , as he did to S. Paul ? or internally by imaginary vision , in some extasis , as he did to the Prophets , & to S. Iohn Euangelist in the Apocalyps ? For that he is wont to obserue al these things with those whome he sendeth . And the Prophets themselues presently in the beginning of their preaching did explicate and declare all these things to the people , that they might vnderstand of whome they were sent , or what commandement was giuen vnto them to performe , as out of the Prophesyes of Isay , Ieremy , Ezechiel , Daniel , and others is manifest , that they were all wont to premit these things first of all . And so likewise is it manifest what tyme , and with what words our Sauiour sent the Apostles , and what he inioyned them to do &c.

But now these our new Prophets were so simple , that they did not thinke of feigning any such thing , if they would haue had themselues thought to haue byn sent immediatly from God : and therfore they made no mention at all therof ; which is a most certaine and manifest token of lying and falshood , when of necessity they be driuen to say they were sent from God .

For who can doubt , but that , if they had felt the least semblance or shaddow of this Diuine mission , they would haue presently published the same in the first front of their writings , and haue manifested the same to the world , to wit , the expresse tyme , place , manner , commandement of God , and other circumstances belonging thereto ?

Fifthly , I adde , that if they were sent of God , they were not only sent as reformers of Manners , as the Prophets were ; but as reformers also of the whole doctrine and Religion : and therfore a most exact description of this mission & an expresse mention of such things as God would haue reformed , had by naltogeather necessary : & that the same should haue byn propounded to the Church , in God his name , and in the very word● that he spake them , as the Prophets were wont to do when they did propound to the people Gods diuine commandements in his name . But these new Prophets haue not proceeded so , but haue gone from one opinion to another vpon mere chaunces , and as times and things haue so required : as it is wont to happen in contentious and debates , when mens minds be more and more prouoked to anger and reuenge ; and as they learned by experience to preferre most their owne comodityes , and oppugne the Sea Apostolike , that condemned them . For whatsoeuer they thought might most endomage the Popes authority , or profit and confirme their owne , that they estabished as a point of faith , and the very kernell of the word of God , as afterward we shall shew .

Sixtly . In humane Policy and Gouerment it is not inough for a man that is sent from a Prince , who is far off , and cannot be spoken with , to say that he is sent from him to execute such or such Authority ; but he must haue letters Patents sufficient , sealed with the Princes seale , which are notwithstanding carefully examined for feare of deceyt ; and if by chance any signe of imposture be deprehended therin , he is not admitted vntill further testimony be produced . The same we see in like manner in the Popes Legates and Nuntij , who all must shew their Patents Authenticall , wherin their Mission & Commission is conteyned ; or els they are not receyued nor haue Authority . What sottishnesse then is it to admit into the Church and Kingdome of Christ , not only new Pastors and Teachers , but Reformers also of the whole Religion , wheron the Church consisteth , vpon pretence and colour only , that they say they are sent of Christ , and haue the spirit God , not shewing their Patents , nor any other signe or token , wherby to confirme the same ?

Seauenthly . The very computation of tyme is also mightily against them . For if the Church from 600. yeares after Christ hath byn decayed and fallen away , and consequently byn made the Synagoge of Antichrist , as they say it hath : then how happeneth it , that the Mission of these new Reformers hath byn delayed vntill now ? Why hath God forsaken his Church for whole 900 , yeares , and suffered her to be thus ruinated , and swym in all Idolatry and superstition , as though she did nothing belong to him : and now after all this tyme at last to send these new Reformers or Architects vnto her ? Is this the loue of Christ , thinke yow , towards his Church , which he washed with his bloud , quickned with his spirit , and adopted to his Spouse ? Far more louingly than so , did he beare himselfe towards his hand mayde , to wit , the Iewish Synagoge , to whome he sent Prophets , and did not forsake her , although she fell into Idolatry and wickednes , sonding vnto her continually , euen to her very last end and destruction , his seruants ; and endeauouring by al meanes possible to reclayme her . And therefore if these men will needs seeme to be Reformers , they should haue feigned the Church to haue perished a little before , and not to haue layne rotten and putrisyed in her fall , for so many ages ; or els the great space of tyme betweene , doth confute their mission , and show it to be imprudently feigned .

Eightly , To these may be added other most certaine signes of their not sending from Christ : as for example , their bad life , their pride , their contempt of the holy Fathers , their errours and vntruthes wherin they are euery day deprehended and taken , their inconstancy of doctrine &c. of which I meane to treat in the ensuing reason .

And last of all , they teach that nothing is to be belieued but what is in Scripture . Let them then shew vs out of Scripture that they were sent of God to reforme the Church ; in what place and in what words the Scripture saith this Authority was graunted vnto Luther or Caluin ; or otherwise we may not belieue them ( themselues being witnesses ) and much lesse accept them for Reformers of the Church .

The Lutherans indeed do go about to establish the mission of their Prophet , by a certaine Chronographical prophesy out of S. Ambrose & S. Augustine insinuated in this verse of Te Deum : Tibi Cherubin & Seraphin incessabili voce proclamant . For that a few yeares agoe they set forth a picture of Luther cut in brasse with this inscription : Diuinum atque admirabile Vaticinium D. Ambrosy & Augustini de tempore & aduentu S. Lutheri , quo contra Antichristum Romanum scribere coepit , vt in litteris huius versiculi numerum anni represent antibus continetur , quod est apud Christianos Fideles admiratione & notatu dignum . A diuine & admirable Prophesy of S. Ambrose & S. Augustine , concerning the tyme , and comming of Saint Luther , when he began to wryte against the Roman Antichrist , as it is conteyned in the letters of the verse following , representing the number of the yeares : a thing worthy to be noted and admired of all faithfull Christians .

tIbI CherVbIn & scraphIn InCessabILIVoCe proCLaMant .

The numbers of the letters of this verse , they say do make M. CCCCLL . VVIIIIIII . or 1517. in which yeare of our Lord Luther began to preach .

But this verse doth little help the pretended cause of Luther . For first no certanity can be gathered by such numbers , as by many examples in former yeares of the euent of thinges hath byn seene . And then secondly let vs graunt it to be a prophesy insinuated of Luther by the number of these letters ; yet therby should not be signified a reioyeing and exultation of heauenly Spirits for Luthers preaching , as his Sectaryes would haue it ; but an excecation or blinding rather of Luther , & of althose which were to imbrace and follow his Doctrine : like as in the 6. of Isay , where the Seraphim do cry in the same manner , Holy , Holy , Holy , Lord God of Sabaoth , all the earth is full of thy Glory ( out of with place these verses were taken , and put into the Hymne of Te Deum ) is designed the excecation of the Iewes , as is gathered out of that which followeth in the same place . For that God is there prouoked in such sore that he reuengeth with condigne punishment so great wickednes & impiety , shewing by the beauty of his sanctity how greatly all kind of synne doth displease him . And in like manner shall the Seraphim thunder out reuenge towards the end of the world . Apoc. 4. And last of all if we wryte these Names , according to the Hebrew , by M. and not by N , to wit CherubIM & SeraphIM , as they are truly to be written , then will there arise out of that verse Three thousand fiue hundred and 17. yeares : which being ended notwithstanding shall the Cherubims & Seraphims cry Holy , Holy , Holy ; but yet this voyce shall not be a reioycing or exultation for the increase of Luthers Ghospel , but rather an approuing or approbation of the iust punishment , wherwith he and his followers shal be tormented for all eternity .

The IIII. Reason , From the want of Miracles .

THESE new Religions togeather with their authors are to be suspected , Miracles necessary . because they were brought in without any miracles : which miracles were very necessary , and that for many reasons .

First , that they might shew they were not falsifiers , but true Pastours sent from God , and therby conuince , that the Church ought to receiue them . For wheras it is manifest out of Scripture , that many false prophets were to come into the world in these last dayes , Matth. 24. Marc. 13 1. Tim. 4. who should bragge that they were sent from God , & of whom our Sauiour did warne vs to beware , 2. Tim. ● . 2. Pet. 3. Matth. 7. & 24. therfore no new teacher is to be admitted but rather to be suspected , that cannot giue a ful testimony of his doctrine : which full testimony can not any way be giuen , but by diuine & heauenly signes , as are , for example , Miracles , fortelling of things to come , reuealing of mysteries , and the like : which things , for so much as they do exceed the force of humane power , it is mnnifest that they are from God ; and are as it were Patents and witnesses signed and confirmed by God , wherby this diuine mission is approued .

Heerhence it is , that so many as euer haue byn sent of God immediately to teach or instruct the people , haue come endued from him with miracles , or other supernaturall signes , wherby their Mission hath byn made manifest to the people . For so did Moyses , when he was to bring the children of Israel out of Egypt , and to giue them a Law , come with a mighty power of miracles , and wrought very many either himselfe , or God by him , as often as he appeared vnto him in a visible shape . So did all the Prophets confirme their mission , eyther with miracles , or with reuelation of mysteries . The same also the Lord of Prophets himselfe , who although he might haue cleerly conuinced out of Scripture , that he was the true Messias , and that by the testimony also of S. Iohn Baptist : yet notwithstanding presently in the begining of his preaching , he shewed by many miracles , that he was sent from God the Father , for the saluation of men ; in so much as he said vnto the Pharisies who for hate and malice belieued him not , that if they would not belieue him for his owne sake , yet at leastwise being conuinced which the greatnes of his miracles , they should belieue him . In like manner did all the Apostles confirme their mission with miracles amongst the Iewes and gentles : as also did the first preachers and Apostles of diuers nations who brought them from Paganisme to our faith & religion . Wherfore let these new Prophets brag neuer so much that they be sent immediatly from God , except they confirme the same with miracles and supernaturall signes , as all those who were sent indeed inmediatly from God , haue done , they be not any way to be heard or regarded .

Nor doth that argument any thing auayle against vs , that S. Iohn Baptist wrought no miracles ; because God did many & supernaturall things about him , which wel witnessed his mission . Besides the austerity and sanctity of his life was no small miracle ; so as no man can doubt , but that he was sent of God .

Secondly : Miracles were very necessary to haue proued , that they were not only sent as correctors of manners , but also as reformers and correctors of the whole religion , to build vp a new the Church that was fallen , to raise to life the kingdome of Christ that was dead & to make all things new againe . What great miracles had there needed to haue byn ; to haue conuinced the world to beleeue these meruailous and wonderfull things ; and to haue receiued the workers therof for such ? For although they had raised a thousand dead men , and had cūred an hundred thousand lame , blind , and diseased , yet had it scarse byn inough to haue giuen credit to so great an innouation . First because the Apostle saith : Gal. 1. Although we , or an Angell from heauen do euangelize vnto yow any other doctrine then that which we haue euangelized vnto yow , let him he accursed . And repeating the same againe for greater confirmation , he addeth : As we haue said before , so now I say againe : If any do euangelize vnto yow besides that which you haue receiued , let him be accursed . And if we should not belieue an Angell , that should preach any least thing against the receaued saith & doctrine of the Church , what great need of miracles should there be to giue credit to any man that should preach so great matters as these , to wit , that the Church of Christ is 〈◊〉 ruinated , full of Idolatry , her saith extinct , al her children in the state of domination ; that the principall heads of religion are to be reformed ; , & that ●●ut her or Caluin were sent froth God to make this reformation ? Should it not be 〈◊〉 ( thinke yow ) that all the miracles of the Apostles , yea of Christ himselfe , should be renewed againe in such a reformer ?

Secondly , for so much as the Catholike religion , which now florisheth , hath byn in possession for more then a thousand yeares ( which our aduersaries do also confesse ) in such sort that the same is accompted throughout the whole world for the true religion , and those that depart from her are held for heretickes : therfore without very great and most euident signes it be manifest that this possession was wicked and vniust , it cannot now be thrust out and owerthrowne . Againe these signes must be so perspicuous for the conuincement of mans vnderstanding , that there be left no place of doubt or tergiuersation ; for els their be not bound to belieue , but rather still to adhere to this so long possession and no wayes to forsake their religion . Moreouer seing that the Catholike religion hath shined with the greatest glory of miracles , of wisdome , and of sanctity of her followers throughout all former ages , and doth at this day also shine : it is needfull therfore of greater and more euident miracles now , wherby lawfully put her out of possession and reiect her ; as also there is more need of greater knowledg , sanctity , and publike fame in the followers of these new religions now , then euer was in the old .

And lastly : if the religion of the old Testament amongst the Iewes was to be changed , and that they were to passe from a shaddow to the truth , or from a type or patterne to the true sampler it selfe ; although our Lord might most clerly haue conuinced and shewed out of the Scriptures that this mutation and change was to be made , and that himselfe was sent of God for the same purpose he thought good notwithstanding to confirme the same with very many & most wonderfull miracles , that there might be left vnto them no occasion of doubt or turning backe : how greatmiracles then shall we thinke to be needfull now for the changing of religion in the new Testament , when as the Scriptures do cleerly denounce that there thalbe no more changes made but that God wil be present with her , for her assistance to the worlds end , and that the gates of hell shall not preuaile against her . For what wisdome were it for any man to belieue so great a thing , so new and paradoxicall so much against Scripture and iudgment of all the ancientt Fathers , without extraordinary great miracles ? Nay , what miracles can there be great inough to make a man at least probably to belieue so strang a thing ?

Heerhence it is manifest , that we haue great cause to require of them such miracles , and that they deale perfidiously with vs when as they would haue vs to giue them credit in matters of so great importance , without miracles ; and vnlesse we do belieue all vpon their bare word , they presently raise vp grieuous presecutions against vs .

But they will say . Whether do they proue ther doctrine out of the Scriptures . We proue our opinions and doctrine out of the Scripture . Be it so ; but yet according to your owne sense and iudgment , and not according to the consent of the Ancient Holy Fathers , and the receaued Doctors of the Church , who liued before these our controuersies , & so could not be any way partial therin .

Againe , their arguments like vnto spiders webbs are very easily dissolued by Catholike Doctors : besides that there are so many new Reformers sprong vp within these 80. or 90. yeares , so many repayrers of the decayed Church , so many reniuers of the extinct Religion , who also be most contrary one to anothers : and what one buildeth vp , another pulleth downe : yet notwithstanding do they all confirme their opinions out of the Scriptures , all do rest vpon her testimony alone , all do make Scripture the only foundation of their building : and therfore , the proofe of all is to be admitted , or of none .

And lastly , seing that nothing is to be belieued vnlesse Scripture say it : Where I pray yow , doth it say , that you , or he , or such a one was sent of God for the reforming and restoring of the decayed Church and Religion ?

They will say , Whether it be a miracle to haue many followers . perhaps , that they want not miracles ; for that it is a very great miracle , that in so short tyme , so many haue imbraced this new Ghospell . And this perhaps might haue some colour , if their religion were more austere , and strict vnto the flesh , then is the Catholike . But seing that this their new Doctrine doth banish all austerity and sharpnes of the Catholike Religion , and giue all liberty to the flesh , what miracle is it , if many follow and imbrace the same ? what meruayle is it , if weighty things fal to the ground , when as their props be taken away , or that riuers run into the sea , their dammes & stops remoued ? our corrupt nature doth most of all incline to liberty , which it findeth in these new religions , and therfore we do the soner imbrace and follow them , not because we being persuaded by the force of reason , do belieue that they are more holy ; but because we find in them , that which we sought for , and that which without feare we might enioy , vnder the colour of religion and piety .

Moreouer this miracle may aswel be brought on the behalfe of all the Sectes of all these new Reformers , as of one : for that many haue ioyned themselues not only to the Caluinists , but also to the Lutherans and Anabaptistes ; and therfore they must be all holy and come from God as their Author . But God cannot deny himselfe , nor destroy that which he hath established , and therfore cannot be Author of so contrary religions , & the one damning the other to the pit of hell .

The V. Reason , From the Conditions of their Liues and Manners .

THE fifth reason is , because that these Religions were brought in by men of bad life , and such as were noted of infamy , pride , enuy , and notorious detraction , giuing shew of nothing lesse then an Apostolicall Spirit . For as for Luther , we know , that he was somtymes a professed Monke and Priest , & thet by bound with a double vow of continency . We know also , that leauing his Monastery , and casting of his habit and profession , be returned to a secular life againe , where ioyning himselfe to a professed Nunne whome he enticed out of her Cloister , he liued dayly in her company ; by which fact in the iudgment of all the world , he committed a twofold synne of Sacriledge , and did alway reiterate the same as often as he abused her body : What manner of life can be more scandalous then this ?

Moreouer we know , that he was so exceedingly giuen to good cheere and lust , that he was dayly occupied in banquetting and drunkennesse , (a) (a) lib de vita coniugali . affirming that a woman was more necessary then , to eat , drinke , or sleep : & that it was (b) (b) Serm. de matrimonio . lawfull to vse the maid , if the wife refused to do her duty .

The life of Caluin is written by Hieronymus Bolsecus , Iulius Brigerus , and others , being full of most notorious wickednes , to wit , false accusations of others , murthers , robberyes , filthy and lewd behauiour : all which things haue byn obiected against him by diuers wryters , wherunto I could yet neuer see any answere .

Of Luthers infamy it is manifest to all the whole world , that wheras he being a professed Monke and a Priest , he ioyned himselfe to a professed Nunne : which fact by the iudgment of all learned Doctors purchaseth infamy . For if by the Emperours lawes , that man be infamous , who is taken in adultery ( L. Palam . S. Quiin adulterio . ff. de ritu nuptiarum ) how much more is he infamous , that hath twice contracted sacrilegious mariage , and dayly vseth sacrilegious copulation ? For that it is a far more filthy thing to be an Adulterer of Christ , then an Adulterer of the wife or husband .

The infamy of Caluin is also manifest out of the Iudiciall Actes and processe of the Citty of Noyon in France , Bolsecus in vita Calui . ni cap. 5. Iul. Brigerus pag. 59. that he was conuicted of a wicked crime , and by sentence condemned to haue byn publiquely burned , if by the intercession of the Bishop of that place , that punishment had not byn changed into whipping and burning vpon his backe with a hoat iron . Wherby it is cuident that both by law & deed he was infamous . L. 1. ff. de his qui not antur insamia . and L. Quid ergo . § . Ex compromisso . ff. de his qui not antur infamia .

Of the pride and rayling of Luther it is euident . First , because from this fountaine , to wit of pride , all his doctrines toke their beginning . For when as certayne Indulgences were to be promulgated in Germany , and that the office therof hauing heertofore belonged to the Augustine Friars , now they being at this tyme pretermitted , the same was giuen in Commission to the Dominicans . Which thing Luther taking in very ill part , began with a splene to preach against Indulgences : and though he were therof admonished , and reprehended , notwithstanding by little and little he not only continued the same , but adioyned heerunto many more and greater articles of faith against the Authority of the Pope ; wherby he caused wonderfull troubles and garboyles throughout all Germany , as largely wryteth Ioannes Cochlaeus ( that was an eye wittnes of all these things ) in the Acts of Luther an. 1517. This pride and anger then was the first origen , and ofspring of all Luthers doctrine , without which perhaps Lutheran Religion had neuer byn , nor , so many other new sectes neither , which since that tyme haue sprong vp , and risen from thence .

Secondly , for that Luther in his Epistle to those of Strasburge writeth , that he would gladly deny the Reall presence of Christ in the holy Eucharist , therby to trouble & vex the Popedome , if the Scriptures were not cleere against the same to the contrary . And in another place he writeth thus : If a Councell should appoint , or permit the receyuing of the Sacrament vnder both kinds ; lib. de formula miss . we by no meanes would vse both ; but in despite of the Councell and appointment therof , would eyther vse one or neyther ; cursing all such as by order of that Councell should vse both kinds &c. Heere yow see he teacheth vs to abstayne from a thing necessary for our Saluation , and that only in despite of the Councell that should comand or appoint it : when as notwithstanding we may and oftentymes ought to obay euen a Tyrant , when he comaundeth things lawfull . Wherby we may see with what spirit he was caried way . For what may be compared to this fury of his ? The same Luther in his booke against K. Henry the 8. of England wryteth , that Kings , Princes , Popes are not worthy to loose the lachet of his shoe , and that himselfe will be accompted for a holy man , whether men will or no. Also , that he cares not for a thousand Cyprians , nor a thousand Augustines . Also , Christian Princes , Kings , and Emperours he calleth Tyrants , Idiots , fooles , simple fellowes , wild beasts , hangmen , nittes , bubles , enemyes of God , most wicked knaues ; & inuenteth scurrilous songes and rithmes against them .

Of Caluins pride and rayling besides that which D. Bolsecke hath aboundantly written , the same is most euident in * * lib 2. Inst. c. 14. §. 3. lib. 3. c. 4 §. 10. lib. 4. c. 12. §. 20. & alibi . Caluins owne books also : for that he doth euery where contemn al the holy and ancient Fathers of the Church and male partly accuseth them of errour . The Schoole doctors he calleth Sophistes . In his Sermons he oftentymes brake forth into these , and such like words : I am a Prophet : I haue the spirit of God : and if I erre , God hath deceyued me , and brought me into errour for the sinnes of the people &c. He wrote also diuers letters and pamphlets of his own praises , dignity & merit in the Church , which he alwaies published , eyther in other mens , or some feygned name , as D. Bolsecke and others do wryte . Many the like trickes might I alledge aswell against these as against other Authors and defenders of the new Religions of this Age , but that I am very vnwilling to occupy my selfe in such affayres . He that will see more in this kind , let his read the life of Beza , written also by D. Bolsecke , Flores ●ulij Brigeri , Surius his Comentaryes & others .

Now then , considering these things , who can once thinke with himselfe , that God would choose and vse such men as these were ( to wit infamous by all law and iudgment of the whole world , of a most filthy life , of an vnbridled and rayling tongue , of a proud , ambitious , angry , and enuious mind ) to be the reformers of his Church ? Who euer noted any such conditions or qualityes either in the Apostles or Prophets , who were all most humble , and no wayes infamous for any wickednes ? And although they were vnlearned and simple , notwithstanding vpon a suddaine the were indued with admirable wisdome , sanctity of life , and grace of miracles . They were wonderfully lowly of mynd , of wonderfull meeknes , they contemned the pleasures of this life , and the earthly delightes of all thinges ; they were indued with wonderfull charity towards their neighbours ; they were wonderfully modest and circumspect in all their words and actions . These and the like conditions and qualities we fee , to haue byn in all such , whome God hath vsed for the Conuersion of Nations , and reformation of Christian people . As for example in S. Augustine the Apostle of the English , in S. Bonisace the Apostle of the Germans , in S. Adalbert , S. Etto , S. Willebrord , S. Eloy , and other Apostles of other Nations . Also in S. Benet , S. Bernard , S. Romuald , S. Dominike , S. Francis , and others , by whose example and doctrine , very many haue byn stirred vp to the contempt of earthly and transitory things , and loue celestiall .

And if God did vse such men as these to the Conuersion of any Nation or Prouince , or to the reformation or correction of manners in any people , whose life was admirable to the world who notwithstanding did not receiue their mission immediatly from God , but from the Pope , by whome they were sent to do and execute these offices : then I pray yow , what manner of men had it byn fit that these should-haue byn , who are said to haue byn sent inmediatly from God , and this not only for the reformation of the chiefe heads and points of religion ; but also to the reedification & instauration of the whole Church and Kingdome of Christ now ruined ? And although al the sanctity and excellency , all the vertues , and spirituall giftes , which were eyther in S. Iohn Baptist , or any of the Apostles , had byn all heaped togeather in one , and had byn all infused into these men ; yet had the same not byn sufficient , to warrant their Authority of so great a busines . And shall we be so sottish then as to belieue , that God would euer vse such men , for so meruaylous and high an enterprize , as were not only not endued with any holines of life at al , but rather to the contrary , full of all infamy , impurity , pride , reueng and rayling ? For to what end had this byn els , but to giue occasion to such as haue but the least dram of wisdome not to admit them , but as false impostors to auoyd and detest them ? For if those , who be infamous , may not by the * * Cap. infamibus li. 6. L. Qui accusare ff. de accusat . l. 1. ff. de postulan do . law be admitted to any dignity , or to any office eyther Ecclesiasticall or secular , no , nor to accuse , or demaund : How then shall such be admitted as reformers of religion , as chiefe architects or heads of the Church , or as Iudges of Bishops , Popes , and generall Councells ?

The VI. Reason , From their errors and inconstancy in Doctrine .

THE sixth reason is , for that the Authors of these new religions haue manifest errors , and are very inconstant in their doctrine ; which is an euident signe , that they haue not the infallible direction of the Holy Ghost , and therfore are not sent immediatly from God , nor any trust is to be giuen vnto them .

For how many soeuer haue byn sent of God to teach , and instruct the people were so gouerned by his heauenvly assistance and direction , that they could not be deceaued in anything , eyther in their teaching , preaching , or writing . So as there was neuer any the least error found in the doctrine of the Prophets or Apostles ; which our Sauiour insinuateth , saying ; Iota vnum , aut vnus apex non praeteribit à lege , donec omnia fiant . One iote , or one tittle shall not passe of the law , till all be fulfilled . Matth. 5. Epist. 19. The same thing doth S. Augustine teach largely in his Epistle to S. Hierome , where he sayth : That if in any writer one fault only should be found , it were inough to discredit the whole authority of that wryter . For he that is deceaued in one , might be deceaued in more , and therfore we may not firmly rely vpon him . Luther himselfe also teacheth vs the same thing in many places of his workes , Lib. contra Empserum . whose words are these : Si semel deprehenderer &c. If I should be once found so lying , false , and grossely ignorant , then should all my learning , honor and fidelity vtterly haue an end , In assert . Teuton . art. 25. for that euery man , as reasen requireth would account me for a lewd and infamous knaue . And againe : Qui semel mentitur &c. whosoeuer is once taken in a lye , know most certainly that he is not of God , but ought to be suspected in all things &c. Which thing 〈◊〉 inculcateth in six other seuerall places of his workes . Nay moreouer our Sauiour himselfe gaue vnto vs this signe in the Scripture , that if a tany tyme we deprehended a Prophet fortelling any thing that was false , we should certainely know that he was not sent of God .

This being layed as a sure foundation , I make this argument : Whosoeuer in his doctrine doth erre but in any one point , he is not sent from God : but Caluin and Luther in their doctrines do erre in many things ; Ergo it is certaine that they are not sent of God . The Mai●r is already sufficiently proued : which our Aduersaries themselues do also confesse . The Minor I proue thus . For to omit all those things which they do falsely obiect to Catholiks , and which they do falsly affirme to be noueltyes in our Doctrine , and vnknowne to the ancients : To omit also all historicall and chronographicall errors , I wil lay forth only two of theirs of most moment which are common to then both . The one , That we haue no frewill , but all things do happen through an ineuitable necessity . The other , That God is no lesse the Author and sorcer of euill works , then of good .

That these be most manifest and pernicious errors , is euident , because they take a way all policy , all good counsell , all lawes and preceptes , all Iudges and Tirbunales . For that all these are in vayne , if there be no frewill in man . Moreouer the punishing of all kind of wickednes shal be vniust also : for that whatsoeuer is not free of it selfe , & what soeuer is done by God as the author and compeller therof , deserueth no punishment . And finally by this meanes they take away hell it selfe , and all punishment of the life to come , and bring in a most profuse liberty to all kind of vice and sinne , as before we haue shewed in the second Consideration .

These very two opinions , haue giuen occasion to many , to go from Caluinisme to Turcisme , or els to Atheisme . For that it is much better to haue no God , Flores Calu. pag. 49. then such a one , who is compeller and Author of all wickdnesse .

Now as concerning the inconstancy of their doctrine , euen in most speciall things , the same is incredible . Since the world began , there was neuer found a writer so inconstant , so forgetful and so contrary to himselfe and ouerthrower of his owne doctrine , as Luther . For that he doth no lesse impugne himselfe , then the holy Fathers and Councells , & that almost in all the chiefe heads of faith , as * * In oper● inscripto Lutherus Septiceps . Ioannes Cochlaeus and others do shew at large . And about that only controuersy of the Eucharist , out of Luthers owne workes , himselfe being yet aliue , were noted 36. manifest contradictions by one Gaspar (a) (a) In tabula contradict . Lutheri Querhamer . a lay man of Saxony , and published to the world , to Luthers vtter confusion , and no small cracke of his credit . In like manner about Communion vnder one kind , were noted by Cochlaeus seauen different heads contradictory one to the other . And finally the whole booke of Cochlaeus intituled Lutherus Septiceps , conteyneth nothing els , but Luthers contradictions , and contrary opinions , almost of euery article in controuersy , set downe and expressed in his owne very words . And in euery contradiction yow know , it is necessary that one part be falst .

Of Caluins Contradictions , 24. are set downe by Coccius in his owne words : two wherof will be sufficient to set downe in this place . Of Gods omnipotency in one (b) (b) ad cap. 1. Lucae . place he saith : Verbo Dei &c. There is no impossibility to be obiected to the word of God : And in (c) (c) ad Cap. 2 , I saiae . another place he saith : Illud somnium &c. That dreame of the absolute power in God , which the deuynes haue introduced , is an execerable blasphemy . And (d) (d) de praedestinatione . againe . Ego detestor &c. I do detest this doctrine , wherewith the ●apisticall deuines do please themselues , when they feigne a certaine absolute power in God &c. About the diuinity of Christ , in one (e) (e) ad cap. 1. loan . vers. 1. place he wryteth : Christum esse verum Deum &c. That Christ is true God , & of the same substance with his Father . And in (f) (f) Cont. Gentil . refutat. 10. another place : Nomen dei &c. The Name of God by excellency doth pertayne only to the Father : and he is only & properly the Creatour of heauen and earth : Nay more the Sonne is subiect to the Father also according to his Diuinity . Againe in the same place : Impropriam & duram &c. That is an improper & hard speach of the Nicene Creed , God of God , Light of Light . And in his 2. Epistle to the Poloniam , he affirmeth , that Christ according also to his Diuine Nature , is inferiour to the Father . Behould then whither this nouelty is come at last .

These things being considered , what wise man can euer be brought to belieue , that these men were sent of God to reforme the Church ? For how should they repayre this ruined Church , who so shamefully destroy their owne doctrine ? Who can be thought so simple , and of so small wisdome and circumspection , that he cannot auoyd so manifest contradictions , in matters of so great moment ? Certainly whosoeuer is contrary to himselfe , and what he now establisheth , by and by destroyeth againe , he without all doubt doth not speake from the spirit of God . For if I build ( saith the Apostle ) the same things againe , which I haue destroyed , I make my selfe a preuaricatour . ad Galat. 2. The spirit of God cannot be contrary to it selfe , nor deny it selfe .

Wherunto is added , that although they contradict themselues in many thinges , and ouerthrowe their owne pleas , yet notwithstanding they are so bold & malepart , that they dare affirme themselues to be certaine of their owne Doctrine , and the same to be most true , and the very Doctrine it selfe of Christ . For so saith Luther : Certus sum quòd &c. Contra Regem Angliae . I am certayne that I haue my Doctrine from heauen . And , I am most certaine that my Doctrine is not myne , but of Christ ; and that my doctrine cannot be contrary to it selfe , seing that it is the Doctrine of Christ . And in another place he saith . Se ita esse &c. that hit Doctrine is so certaine that he will not haue it iudged of , Contra Statum Ecclesiast . or contradicted by any man , no not of the Angels . And , that no man can be saued , vnlesse he receyue , and imbrace his doctrine .

In like manner Caluin was wont often to exclayme in his sermons , that he was a Prophet , and , that be could not be deceyued , vnlesse God had deceyued him &c. as before in the 5. Reason we haue shewed .

By which it is manifest , that these men did not only , not speake out of the spirit of God , when as they are so full of errors and contradictions ; but that they be impostors also & deceyuers of the people . For whosoeuer affirmeth his Doctrine , wherin there be so many errors and contradictions , to be of God ; is presumed not to deale sincerely , but to speake against his conscience , and to beguile the people : seeing that it is euident that he that doth so , can haue no in ward light from God , wherby to make him certaine of the verity of his doctrine , or the testimony of God , because God cannot witnesse or reueale Doctrines contrary or repugnant one to the other . With what force then do they so bouldly affirme , that their Doctrine is of God , or the Doctrine of Christ ? therfore they do not deale vprightly in this affayre , but would only deceyue the world .

Some perhaps may answere herunto and say , that now and then they erred in the beginning when as they had not as yet fully the spirit of God ; but afterward they neither erred , nor changed their opinions . But this answere hath no colour of truth . For whosoeuer haue byn sent immediatly from God to teach and instruct the people , they had presently in the very beginning of their mission an infallible assistance and direction from God , so as they could neuer erre the least iote in their Doctrine , as it is manifest of the Prophets and Apostles . Nay in that beginning , they had most of all need of that direction , because then euery thing is more narrowly sifted and looked into , and their authority and mission is compared with other learned men and their Doctrine ▪ For if they had byn taken in any error or contradiction , all their credit and authority had byn lost , and they had worthily byn reiected as false impostors and deceyuers of the people . And so if Caluin and Luther had byn sent from God to repayre and reedify the Church , it had byn specially necessary that straight in their begining , their Doctrine had byn solide , and without all contradiction , least they might haue byn reiected and contemned as deceyuers , and that worthily . Againe I demaund , of them , when and at what tyme did they at length receyue that fulnes or plenitude of spirit , that they could not erre any longer ? How should this be manifest to the world , that men might know when to belieue them , and when not , to wit not in the beginning , but yet in the later end ? For if this were not knowne , they might presume , and that worthily , that they would erre as wel after , as they had done before .

And finally it is euident , that in all their life , they were variable , changing , correcting , or contradicting themselues almost in euery booke and worke they set forth ; as before we haue shewed by that little we haue alleaged , and may do much more out of the many places produced by Cochlaeus , Coccius , and others , out of their owne words and wrytings . For the further they went , comonly the more bitter they were ; and what they spake but mildly in the beginning , that they eyther exaggerated , or changed it into some contradiction in the end .

The VII . Reason , Taken from the fraudes and deceipts which the Sectaries commonly vse .

THAT Religion is alwayes to be had in suspition , whose Authors & mantayners do vse guile , deceyts and lyes to vphold and establish the same . For that true Religion doth not need any such helps , but false Religion ; which when she is destitute of true and solid reasons , she must necessarily place all her hope in lyes . But now the Authors and mantayners of Lutheranisme and Caluinisme do vse many fraud● and lyes , wherwith to propagate their religion ; Ergo , they are worthily to be suspected .

That they vse deceyts , it is manifest . Heretiks impose false doctrine vpon Catholiks . First , for that they do falsely charge the Catholikes with many absurdityes , wherby they may more easily impugne and defame their Religion : as for example , that the Papistes do worship images wood , stocks & stones , euen as Ethnicks do adore their Idoles : so as whatsoeuer they find in Scripture that is against the worshipping of Idols , that they bring in against the veneration of Images . In which case they deale not sincerely . For they know wel inongh , or may know if they will , that in the Catholike Church Images of Saintes were neuer adored as Gods , or with any worship that is due vnto God alone , as Idols are adored by Ethnickes : Nor that this worship is in that manner done to Images , as though there were any excellency in them ; 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 fal●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 from 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 themselues . 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 corruption 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 opinion 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 iube● , 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 vocation & 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 faluation .

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 circunducendi ? Haue we not power to lead about a woman-sister ? Luther addeth heer unto of his owne , in vxorem , for our wife ; as though the Apostles lead wiues about with them , for coniugall vse .

Zwinglius in place of those words Hoc est corpus meum , This is my body : against the truth & authority of a Greek and Latin Copyes , in the Dutch Bible , translateth it thus : Hoc significat Corpus meum : This signifieth my body .

In the 2. Act. 27. where it is said : Non derelinques animam meam in inferno : Thou wilt not leaue my soule in hell . Beza translateth it thus : Non relinques cadauer meum 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 obscurē 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 testimonies 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 .

Y● 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 f●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 say● that the Fathers were me●● and consequently subiect to error , but they rely vpon the word of God , which cannot err● .

Y● 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 . Y● yow aske them how they know that the Fathers haue not attayned to the true sens● and vnderstanding of the word of God , & themselues haue : they answer● , 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 prin●● 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 ●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 wi● , 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 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 controu●●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 founded , 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 giue●● 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 obseruation 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 vnbele●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 ●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) (a) In resolut . contra Eckium , & in assert . art. 31. The iust sinneth in euery good work . Againe (b) (b) In assert . art. 32. a good worke done in the best manner , is according to gods mercy a veniall sinne , but according to his iudgment a mortal sin . In another place : (c) (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 many 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 filth , foule staynes , and syns indeed .

Neither maketh it to the purpose that they so often 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 , them 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 manner 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 ●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 manner delyuer the same Doctrine couching the commandements , yet vnderhand he sufficiently infi●uateth it . Lib. 2. Instit. cap. 7. §. 5. First , when he teacheth , That it is impossible also for holy men to keep Gods law . For if it be impossible , it bindeth not at all : sith none is bound to what is impossible . No Tyrant euer bound his subiects to impossibilityes , and should God do it , from whome so barbarous cruelty is most far ? wherfore for this very thing , that the ten commaundements began to be impossible to be kept , they ceased also to bind , and therfore they appertaine nothing vnto vs . Further , because Caluin teacheth , that al our works be fowle staynes , filth , and synne before God : but none can be bound to commit sin : therfore we are not bound euen to labour , or once 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 affl●cting & punishing of nature , & with the wasting of goods , then to bad that go accompanyed with great pleasures , & oftentymes 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 ga●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 . baby● tib . ● . 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 ret●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 hurt of syn consisteth in the scandall of our neighbour . 5. Christ h●th with his bloud redeemed , and deliuered vs from all s●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 risenfrō 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 vndone . 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. §. ●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 shunned . 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) (a) Caluin l. 1. Recognit Magus , . and Valentinus , as testifieth S. Augustine haer. 11. and of the (b) (b) Aug. haer . ●6 Hier. in prlog contra Pelag. Manichies , and of (c) (c) in ●ont . Constant . sess. 8. Wicliffe &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) (d) Vincent . Lirin Magus , . and of (e) (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) (f) Iren. l. 1. c. 20● Magus , and of (g) (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) (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 Wicliffe 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. fes● . 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 cannot erre . But it is an easy matter ●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 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 foundation 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 far 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 number , 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 controuersie 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 interpretation thereof to his owne spirit , they plainely shew , that they haue no will , that the cause should be decided or defined by any lawfull way , nor to admit any Iudg , but their owne iudgment .

Fourthly , how very insufficient this rule of beliefe is , experience it selfe plainely teacheth . For we see , that there is not any end of controuersies among them , euen about the greatest matter of fayth , sith at this very tyme the Lutherans , Caluinists , and Anabaptists are at bitter wars one with another about many points of fayth , and do impeach one the other of heresy . The Lutherans do dissent both among themselues in many things , and from Luther himselfe , ●heir Father and Apostle : in so much as at this tyme there be reckoned thirty one principal Sects of Lutherans , different in name , and disagreing in many points of doctrine . The Caluinists be at variance among themselues , especially in the Article touching the head of the Church . For a great part of them giueth that power to the secular Prince , though she be a woman , and these be called Protestants . Others of them hold the same for impiety , and blasphemy , and those they call Puritaus . The Anabaptists differ among themselues in very many things , so as of them there be numbred 14. diuers Sects , distinct both in names , and in points of doctrine .

Finally , it is now come to this , that where euery one followeth this rule of Scripture alone , and relyeth vpon it , there be almost as many heresyes , as there be heretiks . For the greater part of them , especially the more simple , affirme that they little regard , or care what Luther , or Caluin taught , sith they cleaue fast to the holy Scriptures , and recur to the word of God , in which there cannot be any errour ; and so they thinke themselues very secure . And euery one vnderstandeth the Scripture according to his own capacity and sense . Wherhence it followeth , that where they thinke they haue the Scripture for an infallible rule of their beliefe , insteed of Scripture they haue , and follow their owne imagination . For whatsoeuer they imagine to be signified & meant by the words of scripture , they take for the true fense of Scripture : and so , lookehow many diuers imaginations of men there be , so many rules there be of beliefe .

But whence is it , that to euery one his owne imagination should seeme the most true verity , and the very fense of Scripture ? It procedeth partly of a certaine exceeding selfe-pleasing lone , and estimation . For he , who maketh any great reckoning of himselfe , easily perswadeth himselfe , that all his owne innentions , and conceipts of mind be great and extraordinary : partly by working of the Diuell , who doth inwardly pernert mensphanfyes , so as what they apprehend , they forth with , for euery most light and idle poore reason , thinke to be most cuident truth . For whiles men wearied with the auncient Religion , & loathing it , do auerse the truth , & longe to heare nou●lt yes , they are by Gods iust iudgment suffered to be begnyled by the Diuell . Whereupon , whiles he worke the inwardly in their senses , they thinke themselues to haue recevued the light of Gods spirit , and vnto it they referre all iudgment touching matters of fayth . Hence it is , that to euery sect , & almost to euery priuate man their owne apprehension seemeth to be the pure word of God , neyther care they for all the reasons , that are brought to the contrary . The Apostle insinuateth no lesse , when he sayth : 2. Thes. 2. For that they haue not receyued the Charity of truth , that they might be saued , therefore God will send them the operation of errour , that they may belieue lying . He shall send , not by way of commaund , but by giuing more power to the Diuell for the deceyuing of them , who haue contemned the truth , or ancient Religion , and the thrusting of them into a thousand errors .

But the most of them , especially the simple , say : God will not permit them to be deluded , who search the truth with an humble hart : for the hath promised , that , he will giue a good spirit to them who aske him . And this do I : for I make my petition to God , that he would please to illuminate me , & open vnto me the true sense of the Scriptures , and I cease not continually to search them . This is a great deceipt of the Diuell . For how do they with an humble hart search out the truth , who contemne & makeno esteeme of the iudgment of the Doctors of the Church , of the interpretation and exposition of the holy Fathers , and of the definitions of Generall Councells ? who refuse to vse the way appointed , and shewed by God , and require vnnecessary reuelations ? For from them they might vnderstand the truth , and exempt themselues from all errour : but they haue not a will to submit themselues vnto them , thinking that they may by their owne industry , their owne wit , and priuate spirit , with a more facility , and certainity find the truth out of the bare & naked Scriptures . As though the holy Fathers , Doctors and Prelats of the Church , did eyther not search the Scritures , or wanted the spirit of God , and sound iudgment , so , as it passed their skil to ariue to the true vnderstanding therof ? What greater pride can there be thought , then that a priuare person , and comonly an Idiot , ignorant of all antiquity , and good literature , should prefer himselfe before so great authority and holynes , and so great a number of Doctors ? And therfore they must not thinke , thatso longe as they be of that mind , they shall obta●ne any thing at our Lords hands , because they aske both yll , and prowdly , but that they shall rather be deceyued by the spirit of pryde and of lying , whereunto they are by Gods iust iudgment for so great a cryme delyuered .

This is that spirit , whereof all heretiks , though they be neuer so different in Doctrine , haue their part , and vaunt themselues , and of which euery one thinketh the truth to be reuealed vnto him : which , certes , he that is not blinde , may casily obserue and see , because Gods spirit reucaleth not contraryes . Moreouer , the holy Scrip●ure no where remitteth priuate men in doubts of fayth to the fearch of the Scriptures , but to the Church , and to them who be the Prelats of the Church . So in Deu●eronomy c. 17. in matters of doubt , they are remitted to the Priests , who haue charge and rule for the tyme : whome he , that shal refuse to obay , is sentenced to dy . Therfore hath God appointed pastors , & doctors in his Church : therfore would he haue it conspicuous to the whole world : to be the pillar and firmament of truth , that all might with case make their recourse vnto it , and most securely repose vpon the determination of it . There is not giuen to all the spirit of vnderstanding the Scriptures , as is plaine by testimony of the Apostle : 1. Cor. 12. 1. Ioan. 4. 2. Cor. 11. We are not to giue credit to euery spirit ; but the spirits are to be tryed , if they be of God . Wherfore though your spirit suggest vnto you something , you are not therefore secure : for you are not sure , that it is of God . For it is certaine , that infinite numbers haue been , and are deceyued , & euery heretike vaunteth himselfe of this spirit . The Angell of Sathan oftentymes transfigureth himselfe into an Angell of light . Wherefore by what hath been said it is most euident , that a priuate spirit cannot possibly carry it selfe for the rule of beliefe .

The XII . Reason , Drawne from Absurdity .

IF any of these new Religions , for example that of Caluin , were Christ●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 bel●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 dam●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 . adue●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 Consultation .

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 Consultation 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 preseruati●es which are not in that dreadful passage to be contemned , as repentance for heir sinns , the absolution of Priests , the Sacraments o● 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 ●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 i● 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 ●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 ●udgment . because it teacheth me to abstract my mind from ●errene things , and to transferre it to the loue of c●●estiall . It further ●eacheth me to maister and mortify my flesh , and to crucify it with the nayles of the f●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 mi●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 exce●●●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 Apostles . In it is a speedy decision of all con●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 answe●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 men 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 them ? And if you doubted , wherefore laboured you not to vnderstand 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 , as sent of God for the sauing of the sheep , and in the meane tyme they destroyed the sheep with the poysoned foode of their doctrine By their fruits , sayth our Lord , you ●hall know them . And what fruite is this ? Seditions , warres , the spoyling and ouerthrowing of Churches and Monasteryes , the ruining of Cittyes , the abolishing of ancient piety and deuotion , the giuing scope to all enormityes and wickednes .

We know by testimony of the Apostle , that many heresyes shall rise in the latter tymes , and that many false Prophets , and seducers shall by the instigation of Sathan shew themselues . Wherefore as often as any new doctrine , that opposeth it self against the Church , putteth the head forth , we must at least suspect it , together with the Author therof .

Wherefore I desire & beseech all , The conclusion of the whole worke . that be out of the Catholike Church , by the goodnes of God , whereby we be created , and by Christs bloud wherwith we are redeemed , by the euerlasting inheritance , which we expect in heauen , and by that torrent and full measure of Diuine pleasure , wherwith they shall be there made drunke who shall perseuere in truth and iustice to the end , that they would apprehend and conceyue of this busynes throughly ; and attentiuely consider , whether they stand vpon a solid and sound foundation : whether they are likely to be secure , touching their religion , at their houre of death , and when they shall stand before the Tribunall of Christ , in that instant of tyme , when an eternall , and immutable sentence is to be receyued . Let them examine this our Consultation , which we haue written to that end : Let them not rest vntill they shall haue duly discussed all , and gotten the plaine euidency in a busynes so greatly importing them .

Let then thinke , how great a punishment attendeth on them , if the religion that they hold , be heresy , & themselues be heretiks . And that it is heresy , and a most pestilent one indeed , all Catholike Doctors , all Vniuersityes , and all the Christian world ( excepting those who follow it , the number of whome , compared with others , is very little , & their learning very meane ) do hold for vndoubted , and most certaine : in so much as an infinite number there be , who be ready to dye , and to expose the euerlasting saluation of their soules for confession therof .

And in very deed Heresy is a most grieuous syn . First , How great a syn Heresy is . because it is the cause , that a man preferreth his owne iudgment before that of all the Fathers , of all the Doctors of the Church , of all Councells , and of all the Bishops of the whole world . For he contemneth them all , as men destitute and deuoid of Gods spirit , which he arrogateth to himselfe alone , and to others his like : and therein a wonder it is , how great pride there is . Secondly , he censureth Christs Spouse which is the Church , to haue committed adultery with Sathan , & to be the child of perdition . Thirdly , he chargeth it with the cryme of Idolatry , and with diuers superstitions . Fourthly , he casteth forth many blasphemies against the holy Eucharist , and Gods Saints . Fiftly , he handleth al holy , & sacred things after a most vnworthy manner . Sixthly , he calleth Christs Vicar on earth Antichrist , & calumniateth and reproacheth him a thousand wayes , without any colour of truth at all . The same doth he with al degrees , & orders of the Church . To be short , euery Heretike hath a good will to ouerthrow the whole Church , and to extinguish al Catholike religion . Thus you see , that the heresy of our age contayneth extreme pride , many foule blasphemyes , How grieuous punishment heresie deserueth . many calumnies , slaunders , and most iniurious proceedings , many sacriledges , and an extreme & deadly hatred against Christs Church . For all these euills , and many more be intrinsecally in heresy , and it habitually inclineth vnto them , & dayly doth ( euen actually ) moue , and dryue vnto them . So do all Doctors of the Catholike Church hold of Heresy , and the thing is more then plaine of it selfe , as experience teacheth . And therefore Heresy , consorted with these her Impes and ofspring , is a greater syn , then be an infinite number of sinnes of Catholikes .

And now according to what we haue said , let them , I beseech you , dayly weigh and consider , how great will be the punishment of this sinne . ad Gal. 5. Col. ● . 1. Cor. 6. 1. Tim. 1. &c. For if but for one sinne of theft , or of fornication , vnles a man here help himselfe by the antidote of pennance he is to endure fire euerlasting , as the Scripture teacheth : what and how great paine and punishment is he to expect for the sinne of heresy which exceedeth a thousand thefts , and a thousand fornications . If the paine , that our fire naturally inflicteth , should be a thousand tymes more hoate and schorching then now it is , and one were cast into it , how sore , incomprehensible , and insufferable a paine would it be ?

Let none flatter himselfe , that there shall not be in that placee the paine of fire but onely I know not what terrors of God incensed with anger , as Caluin feigneth . But this assertion of his is ouer plainely repugnant to Scripture , Math. 25. Marc. 9. Psal. 10. Psal. 20. A pocal. 20. for as much as it sayth : Goe yee into fire euerlasting . Againe : Their worme dyeth not , and the fire is not quenched . Againe : He shall vpon sinners raine snares , fire , and brimstome , and the spirit of tempests shall be the part of their cup. Thou shall put them as a fornace of fire in the time of thine anger . Our Lord in his anger shall trouble them : and fire shall deuour them . The false Prophet was throwne into a poole of fire and of brimstone . The same is the opinion of all the ancient doctors besides : wherefore we must hold for certaine , that there shal be a true fire there more intensiue and more scorching then our fire here , wherein all heretiks shall burne , and shall be tormented both day and night for all eternity , as long as there shall be an hell , as long as heauen shall stand , and as long as God shall liue who dyeth not . And the smoke of their torments shall ascend in the sight of our Lord for euer and euer . These words be most faythfull , and true .

Then shall they accurse them , who deceiued them , and their maisters by whome they were drawn and brought into that misery . They shall accurse the deuill who blinded their eyes , that they saw not the truth , and vnder a pretence of piety diuersely bewitched them . They shall also accurse themselues for giuing eare vnto them , for so foolishly imbracing a new doctrine without diligently examining it before : and for hauing been so blind , negligent and slouthfull in discussion of a matter , that so neerely concerned them . Wherefore , to the end they may not cast themselues headlong into this gulfe and sea of miseries , let them with all care , study , and diligence examine this whole busines of religion , and there about vse the counsaile and aduise of men of greatest wisdom , learning , What things be required for the searching out of the truth . and vertue .

But one thing there is , that is most of all wont to hurt this sincere deliberation , and that is a certaine anticipating and foregoing opinion , that possesseth very many touching the Idolatry , superstitions , and abuses of the Catholike Church . Wherefore let them in the first place for a time lay aside this their precipitate and fore-running iudgment , and thinke that they may be deceiued in the matter . For it seemeth a thing beyoud beliefe , that most holy and most learned men , such as the Church euer had very many , did either not see this Idolatry , if there were any , or if they saw it did not onely not reiect it , but also did with all diligence retaine and imbrace it . This is a calumniation of old , both of the Mahometans , and of the Image-breakers . And there neuer was yet any Sect of heretiks , which did not with extreme rancour and malice oppugne and oppole it selfe against the Church , and impose very sore and great errors and abuses vpon her . For such a pretence meete was it for them to vse , that they might seeme to haue had iust cause of their reuolt and departure from the Church .

Secondly let them not cease to craue light from God , whereby they may clearly vnderstand , which is Christs true religion , and true Church , and let them yeald themselues ready to imbrace it . For fayth is Gods gift . Ioan. 6. None , saith he , can come vnto me , vnles my Father shall draw him . None can come to Christ by true fayth without light giuen him from the father of heauen : and therefore let them labour to procure this illustration , this light , and this drawing , by earnest and contynuall prayer : let them say with the prophet : Psal. 12. Lighten mine eyes , that I may neuer sleep in death : least when I am to depart out of this life , myne enemy may say . Psal. 42. I haue preuayled against him . Put forth thy light , and thy truth , let them conduct and bring me vnto thine Holy mount , Psal. 1 42. and into thy tabernacles . Make known vnto me the way where in I may walke , because vnto thee haue I lifted vp my soule . Deliuer me out of the hands of the enemies of my soules good . O Lord , to thee haue I fled for succour , teach me to do thy will , because thou art my God . And the like .

To prayer let them ioyne almes and beneficence towards the poore and needy . For how much these two auaile , and profit towards the obtaining of light for the imbracing of the true religion , is manifested by that example of Cornelius the Centurian , Act 10. to whome it was said by an Angell : Cornelius thy praiers and thine almes haue ascended to be remembred in the sight of God . And now send to Ioppa , and send for one Simon , who is sirnamed Peter : he shall tell thee what thou must doe . Let them therefore propose this example vnto themselues , and imitate it , who in this busines of true religion haue a desire to be directed of God .

In the meane tyme let them with diligence , and with an earnest desire of knowing the truth , ponder and consider those things , that be in this Consultation proposed : and if they find therein any thing eyther doubtfull , or not sufficiently vnderstood , let them repaire to Catholike doctors , who will with facility giue them such satisfaction in all matters as their mind may in conclusion find full repose , and quiet in the light of true religion .

This is that which we desire and craue , and with most humble petition and suite beseech at thy hands , o true light , light eternall , and the light both of men , and Angells . For notwithstanding they haue been seduced , misled , and carried away by the guile and deceipt of the deuill , and haue reuolted from thee and thy Church , and haue made war against thee , and it ; yet they be thy creatures , formed to thine Image , and likenes , redeemed and ransomed with the price of thy bloud , made , and called to the inheritance of heauen , and to be consorts in thy kingdom .

Let not so noble a worke of thine perish , which cost thee so dearely , which will yeald thee eternall praises , if it once know the truth , and which will to thy glory shine for all eternity . Dissperse and dirue away the foule darkenes , that hath now possession of their mind . Disolue & vndoe the deuills bewitchings of them , whereby the eyes of their mind be blinded , & their fancy and imagination peruerted . Put into them a true and sensible apprehension and feare of that inextinguible and euerlasting fire , prepared for all those who haue not communication with the true religion . Inspi●e them with a burning loue and desire of vnderstanding the truth , & of procuring their owne saluation . Present vnto them the light of thy mercies , that they may know thy fold , and haue a true vnderstanding of the fold wherin they formerly were , that it was not thine , but the diuells , in which all such , as contynue as sheepe , be reserued not to life , but to vtter perdition , to be food for the fire , & meate for death : Death shall feede vpon them . Psal. 4● . Reduce and bring them backe againe into thy fold , that in it they may refresh themselues with the healthful refection of thy doctrine : and by thy wonderfull Sacraments may receyue cure of the old wounds , that Sathan had formerly giuen them , and increase in thy spirit , in the spirit of humility , and feare of our Lord , in the spirit of meeknes and charity , and may receyue forces and strength to life euerlasting , wherin made together with vs , after the instant of this life , companions of thy glory and blisse , they may praise thee , An admonition to Catholikes . and glorifie thee for euer and euer .

And now am I in the second place briefly to admonish Catholiks , that they duly ponder with themselues , how exceding great a benefit this is of true religion , which hath by diuine fauour hapned to them before infinite others , who are debarerd of it : and how much by occasion of ye they be obliged and bound to the Diuine maiesty . This is the gift & priuiledg but of a few , if we consider the infinite number of such as go astray , or stand in doubt , and therefore for this respect the more is it to be esteemed . Let them thinke , that in humane things nothing is to be compared with it , not pleasures , nor honors , nor millions of gold and syluer , no not Scepters , Kingdomes , or Empires . The margarite perle of true religion doth exceed all these by infinite degrees : and he that is possessed of it , though he want other things , and is most poore of al tertene things , is most truly rich , as beeing a cittizen with the Saints , the sonne of God , an heyre of a Kingdome , and coheire with Christ , yet so as he must haue a will to lyue conformably thereunto . He that wanteth it , is thrice miserable indeed , though he otherwise abound in all the goods of this life , and hath them at his will .

This is the most certaine and only way to life euerlasting , and none there is , who strayeth out of it , that is not most assured to runne into euerlasting perdition . It is a Doctrine of Atheisme , that euery one may be saued in his owne religion . But as there is one God , one Christ , one truth , one certitude , one iustice : so there is one fayth , and one religion , and one Church or Congregation of God and Christ , out of which there can be no Saluation . Let them take heede , that they spoyle not themselues of so great a good , eyther out of a curiosity of reading or hearing , or by an improuident and vncircumspect conuersation with heretiks , or out of a desire of pleasing , and contenting some , or for feare of some hurt in temporall life also , or out of an hope of commodity , and gaine , or for desire of honors , or for any other cause . What profiteth it a man if he gayne the whole world , and suffer the detryment of his soule ? or what exchaunge shall a man giue for his soule ? But he , that sustayneth hurt in his religion , cannot but hurt his soule withall : and therefore let him not be afraid to expose all for the retayning of it , the loosing and forgoing whereof is the losse of life euerlasting withall . Vnhappy be those soules , and vnworthy a Christian name , that make but a little reckouing of the ouerthrow of the Catholike religion , so they may themselues enioy temporall peace for the gathering and keeping of the poore things , and trifles of this life . This madnes , and light estceme of so great a good , will cost them deare , when this short time & moment of life shall be once past , and they shall vpon the suddaine be brought to that eternity , that neuer endeth .

Many seducers haue come into the world , many do vnder a sheeps skyn , and vnder a faire & flattering shew of Gods word hide and conceale their woluish fury , to the vtter ruine of Christs sheep . Our Lord admonished vs more than once to take heed of them : the Apostles inculcated no lesse , as did the holy Fathers also : He , Eccl. 13. Eccl. 3. that shall touch pitch , shall be defiled of it : he that loueth danger , shal perish therein . The times were neuer more trecherous to mans saluation , then now they be : the deuill was neuer more frequent in bewitching and deceiuing : men were neuer more easily caried away with the spirit of inconstancy : the operation & working of errour neuer of more force : & finally mens minds neuer more fouly blinded then now , & all these do worthily seize vpon their minds who do make a light esteeme of that noble and great gift of the Catholike and Orthodoxe Religion , & prefer their temporall and externall goods before it .

Wherefore let them , who make a reckoning of their owne saluation , conserue this beauenly gemme , and keep it with all diligence , for that of it proceedeth life . And because it is a supernaturall gift , which can neyther be obtayned , nor kept and held without Gods help , whiles so many and so great daungers , and enemyes beset vs on all sides ; they mustimplore and craue help at Gods hands incessantly to that end , both for themselues , their children , and their family , and seeke to appease God by almes , and other offices of piety . For good is prayer with fasting & almes , Tob. 12. and better then to lay vp treasures of gold . Let them lead a life correspondent to their religion , & let them quench their thirst of terrene things with the expectation of the celestiall , and euerlasting goods , euer mind●ull of that saying of the Apostle : 1. Timoth. 6. They that will become rich , fall into temptation , and into the snares of the Diuell , & many vnprofitable and hurtfull desires , which drowne a man into destruction , and perdition . For the roote of all euill is desire , which some coueting haue strared from the fayth , and thrust themselues into many sorrowes . With these helps they may walke on in safety amidst the daungers of these tymes , conserue and maintayne vnstayned the gift of the true and only Religion , and by it with facility and case purchase life euerlasting : to which God , of his infinite mercy , bring vs all . Amen .

FINIS .