A CONSULTATION WHAT FAITH AND RELIG●●● is best to be embraced.  
WRITTEN IN LATIN By the R. Father Leonard Lessius, Professor in Divinity, of the Society of JESUS. AND Translated into English by W. I.  
IHS'   blazon or coat of arms 
Permissu Superiorum. M.DC.XVIII.   

TO THE RIGHT HONOURABLE THE LORD MAYOR, TO THE RIGHT WORSHIPFUL THE ALDERMEN, AND TO THE RIGHT WORTHY CITIZENS OF LONDON, The Translator wisheth all Health and Happiness, Temporal and Eternal.   

RIGHT HONOURABLE, RIGHT WORSHIPFUL, AND RIGHT WORTHY.  
I Was persuaded to present you with this Treatise translated by 〈◊〉 into our mother tongue, that hath appeared far better 〈◊〉 in ●●ow●yde it was first invested, only through the love and respect I bear to your so we deserming persons; whose special endeavours amidst your other sor●ous employments in that famous City, should be, and I hope is, the attaining of such a traffic, that may more redound to the profit of your Souls, than your temporal Estates: since you know well that a sure and solid foundation of true Religion worketh Eternal Salvation; and the contrary eternal woe and misery, though otherwise one were never so fortunate in all worldly prosperity.  
The work itself is but of some few hours reading, and the Author I hope will not be distasteful unto you in respect of his person, though otherwise of a different Profession & habit. And though I doubt not, but that many of your have already seen other learned Books of like subject: yet because this affoardeth so great variety of forcible Motives, both singularly chosen, and most aptly expressed, to settle men's Consciences in so weighty an affair as this is; I have therefore thought good to present it to your View, though in a more humble, and far less polished style, than so profitable a subject deserveth.  
And hereunto I was the more encouraged by understanding the great fruit and profit which many have all ready, and do daily reap by a diligent perusal of this Book in other languages, hoping for no less in our own than it hath produced in the Latin, French, and Dutch; especially in men so zealous in that Profession, which hath by in these later times preached unto you: Which zeal of yours would no doubt be more fervent, if God's Grace by other moth●es proposed, should open your eyes to see the clearness of the Catholic Verity.  
Neither should it offend you, that (your Consciences having been settled▪ these 60. years last passed in the Faith that was then proposed unto you) now a new review of matters belonging to Religion should be offered. For since the Scripture doth premonish us that Heresies must of necessity be, and false Teachers would come to disturb the peace and unity of the Church (of which sort, as is apparent by her contrary doctrines, this our unfortunate Age hath been most fertile:) it is doubtless no disgrace, or sign of levity or inconstancy by a diligent and judicious examen to try which of all these divers spirits is of God, and which is that Catholic Church so often commended unto us in the Scriptures, as nothing more plainly and seriously.  
In which important search the Reading of this little, but golden Treatise, will by God's grace afford such light to discern Truth from Falsehood, and such means to find out the true gate of Catholic faith which only leadeth to salvation, as may satisfy the most judicious; especially if they read with that humbleness of spirit, as they ought to do, who desire to know the Truth.  
In reading therefore, consider attentively every Passage, & ponder the weight and substance of each Reason, not posting the same over, as many do, transpotted with curiosity to read all new Books that come forth; and I doubt not you will receive abundant satisfaction.  
Read then (most worthy Citizens) the ensuing Consultation, with an indifferent and unpartial eye, that you may enrich your souls with the treasure of true knowledge & doctrine which leadeth to eternal Life and Happiness. Whereof I humbly beseech his divine Majesty to make you partakers, to whom I have herewith dedicated both myself and service, to remain  
Your servant ever in Christ jesus. W. I. This 30 of Septemb. 1618.   

THE TABLE OF THE CONTENTS of the ensuing Consultation.  

THE Preface. pag. 1.  
The I. Consideration, Of the desire of Perfection, whereunto Christian Religion leadeth. pag. 8.  
The II. Consideration, That Christian Religion excludeth liberty of sinning. pag. 11.  
The III. Consideration, Drawn from the Sanctity of the followers of true Religion. pag. 2●.  
The FOUR Consideration, From the miracles wrought by the imbracers of Catholic Religion. pag. 36.  
The V Consideration, From the Conversion of Nations by the imbracers of Catholic Religion. pag. 48.  
The VI Consideration, From the Name Catholic, and from the thing itself, signed or marked with this Name. pag. 55.  
The VII. Consideration, From Succession. pag. 59  
The VIII. Consideration, From the consent of the ancient Fathers and Doctors of the Church: and from the decision of controversies, without which there is no sodality or fellowship. pag. 65.  
The IX. Consideration, From divers causes and reasons, for which these new doctrines are to be suspected and shunned. pag. 74.  
The I. Reason, Deduced from Novelty. pag. 75.  
The II. Reason, Taken from the defect of Succession. pag. 87.  
The III. Reason, From the defect of their Mission. pag. 9●.  
The FOUR Reason, From the want of Miracles. pag. 106.  
The V Reason, From the conditions of their lives and manners. pag. 116.  
The VI Reason, from their errors and inconstancy in Doctrine. pag. 125.  
The VII. Reason, Taken from the frauds and deceits which the sectaries commonly use. pag. 135.  
The VIII. Reason, Drawn from the overthrow of good Works. pag. 153.  
The IX. Reason, Deduced from the liberty of life, which they yield unto. pag. 158.  
The X. Reason, That they renew old Heresies. pag. 166.  
The XI. Reason, From want of a Rule of Faith. pag. 171.  
The XII. Reason, Drawn from Absurdity. pag. 181.  
The X. Consideration, And conclusion of this Consultation. pag. 189.  
An Appendix of the Author Whether every one may be saved in his own Faith and Religion. pag. 214.    

A CONSULTATION, WHAT FAITH AND RELIGION IS TO be embraced.  
GREAT is the variety of Religion in this our age, and great is the contention about the truth thereof. Many in this point do continually waver, nor can they determine any certainty, passing from one Religion to another, as it were from house to house for trials sake, thereby to find tranquillity of mind. Others, through an inconsiderate boldness, do embrace any Religion which by chance they light upon, without either examining or under standing the same: who, when they are demanded why they prefer that Religion before others, they have no other answer, but that it seems better to them, or else (which commonly all do oragge of) because they follow the very pure word of God.  
This business, notwithstanding, is most worthy of great deliberation and discussion, seeing that herein consisteth the very centre of our salvation. Everlasting salvation or damnation is no small matter; but even such, as all other things, be they good or bad, are nothing in comparison thereof. And this damnation or salvation dependeth of good or bad Religion. If thy Religion be good, it shall be easy for thee to obtain salvation; but if it be evil, it is impossible for thee to be saved. By evil or false Religion thou canst not please God, 
Hebr. 11.  & consequently not obtain pardon of thy sins; not true justice, nor yet by any means be made partaker of Christ's redemption; but remainest in death, and the wrath of God remaineth upon thee. For that all men without the redemption of Christ, 
Rom. 3.4.  and living again in him, do remain in death of sin, & are the sons of wrath: but whosoever embraceth not true Religion is made void of the Redemption and quickening of Christ: wherefore of necessity he must remain in death, and be the son of wrath, and fuel for eternal fire.  
Furthermore, true Religion is only one, and not manifold; for that there is but one verity, one faith, 
Ephes. 4.  one baptism, one God & Lord of all: whereof it followeth by consequence: First, that all Religion, all Faith, all Confessions of faith, besides this only one, are false, hurtful, pestilent, and brought in by the Devil, as author thereof, and the Father of lies.  
Secondly, no man that hath not this only Faith, can possibly obtain everlasting faluation: and all that shall be destitute thereof, although otherwise they live never so well, shall infallibly perish eternally. 
1. Cor. 13.  For that which the Apostle saith of charity (to wit, If I should speak which the tongues of men & Angels; if I should know all mysteries; if I should distribute all my goods to be meat for the poor; if I should deliver my body, so that I burn, and have not charity, 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 virtues.  
Thirdly, it is a very gross error of certain simple people, that think it to be enough to their salvation, if they believe in Christ, and that he died for their sins, although they believe not many other things; for examples sake, those which belong to Sacraments, sacrifice of the Church, and other such like points of faith: for so should almost all Sects of beretikes be saved, for that all (except some few) do embrace Christ (or else they should not be heretics, but Apostates) and believe that he died for their sins. And so by this means shallbe saved the montanists & Nonutiam, the Donatists and Sabellians, the Arrians, Macedonians, Aerians, Eutychians, Monethelites, and such like pests of the Church. 
Tit. 3.  Wherefore then, hath the Church in all ages vehemently opposed therselfe against heresies? wherefore doth the Apostle command us to aovyd an heretical man after one or two reprehensions. 
2. Tim 2.  Wherefore should we beware of their very speeches, as a certain infectious canker? In vain then are all these things spoken and done, if salvation may be obtained together with heresy. Then truly is that a mere forged tale against the consent of all Ages which S. Augustine reciteth in these words: Constituamus aliquem etc. Let us imagine (saith he) a man to be chaste, continent, not covetous, not a server of Idols, liberal to the poor, no man's enemy, not contentious, 
Aug. l. 4. cont. Donat. cap. 8.  patiented quiet, emulating or envying no man, sober frugal etc. but yet an heretic; let there be no doubt at all to any, but that such a one, for this only thing, in that he is an heretic, shall not possess the kingdom of God.  
For as that man (as witnesseth S. 
jac. 2.  james) who offendeth in one commandment is made guilty of all & looseth his whole justice, although he keep the rest of the commandments, because he contemneth the lawmaker himself who made the whole law: even so he that denieth obstanately but one article of faith, though he retain the rest, i● made guilty of his whole Religion, & looseth all his Faith and Religion, because he contemneth the Author thereof. For that the chief & supreme Verity being one and the same hath revealed all the articles of faith, and doth propose the same to be believed of us, by the Church her spouse, 
1. Tim. 3.  which is the pillar and firmament of truth. He therefore, that doth obstinately reject but any one the least article of Faith, not relying upon the judgement of the Church; by that very act is he judged to contemn the Author of the first & principal Verity, whose preacher, interpreter, & instrument is the Church, and by this means he looseth all his lively faith, which is necessary to salvation.  
Neither helpeth it any thing at all, that he yet believeth some principal heads or articles of faith; because he believeth them not with a lively faith, which consists upon only divine authority proposed unto us by infallible means; else he should believe the rest also that are propounded to him by the same means: but he believeth them with a certain human faith, that is to say, because by his own private judgement or opinion he so thinketh them to be believed; taking unto himself authority to judge and discern what things are to be believed, and what are to be rejected: so as the chief reason of his belief, is his private judgement; and therefore all that faith and belief is human, and of no value. For most certain it is, that as true justice doth extend itself to all the commandments: so doth true faith in like manner which is required to salvation, extend itself to all those things, that are revealed unto us from God; in such sort, that we either expressoly believe, or be ready to believe them all if they be accordingly proposed unto us. Whereby it is manifest, how carefully we ought to endeavour to obtain true faith and Religion, seeing that the same is the very foundation of all our salvation, and without which most certain damnation is to be expected. Wherefore I have thought good in this place to set down certain Considerations or Reasons, manifest and perspicuous to every one of ordinary capacity, whereupon may be framed a certain and infallible Deliberation concerning this business of Religion.  

I. CONSIDERATION. Of the desire of perfection, whereunto Christian Religion leadeth.  
THAT Religion is always to be preferred that savoureth of purity and holiness of life, 
That Christian Religion leadeth to desire of Perfection.  which draweth our minds from earthly affections, and stirreth us up to the love of heavenly. For that the chief end and scope of Religion is to sequester men's affections from these base and temporal things, and to lift them up to meditate, love, and pursue celestial and everlasting. Such is the only Catholic Religion, and no other. For she persuadeth to abstain from pleasures of the flesh, and alluiements of this life: She teacheth to contemneriches and honours; and when at any time we do enjoy them, 
Only Catholic Religion teac●●● perfection of life.  to renounce them for the love of Christ: She counseleth fasting, haircloth, lying on the ground and other bodily afflictions, wherewith the flesh is tamed, and subdued to the spirit.  
Hence cometh it to pass, that there are so many in the Catholic Church, who contemning riches, honours, and pleasures, which they either enjoyed, or might have done, have forsaken the world, giving themselves wholly to austerity of life, and contemplation of heavenly things. Amongst whom may are Noble men, and Noble men's sons and daughters, many gentlemen many rich men, many excellent wits, many most eloquent, and famous for all kind of learning. This is that most worthy enfigne of divine spirit & true religion. For that this religion can be no other than celestial, which thus by violence draweth man's nature from these base earthly things, whereunto it cleaveth, and raiseth it up to contemplate heavenly: which vanquisheth the desires of temporal things, and ingrafteth the love of eternal; and to conclude, which worketh such wonderful changes in men. But the tree is known by the fruit.  
Now, other religions, of pocially Lutheran, Calvinian, and ●nabaptisticall of which we mean chief to treat, and do frame this our Consultation) do perform no such thing. 
Other Religions take away desire of perfection and good works.  For that they are so far from teaching austerity of life, or contempt of worldly delight, as they call fasting a human tradition, whereby God is honoured in vain: Abstinence from flesh, they call superstition: monastical vows, they say, are wicked, vain, and not to be kept: chastity they teach to be impossible, 
lib. de vita coniugali.  all must marry, and employ their time in wyving, which, as Luther saith, is as necessary, as to eat, drink sleep etc. 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 abstain from marriage and fleshly pleasures, or exercise poverty for for the love of Christ, by forsaking their riches: but do all embrace a lose, vulgar, worldly life, agreeable to the inclination of the flesh, and corruption of nature. No man in this religion can once find in his heart to imitate an Angelical life here in this world, as many holy men have done before, and many do at this present in the Catholic Church: no man goeth about to shake of the carks and cares of this life, breaking in pieces the bands of the world; that being free and discharged thereof, he may follow Christ our Lord, imitating his most holy life, and representing him in his mortal flesh: for what soever is above the common and popular manner of living, these new Religions do not allow.  
Who then seethe not, that in these there is no Christian religion? For although Christ, considering man's infirmity, doth not command poverty, chastity, single life, contempt of ones self, and the like: yet notwithstanding doth he counsel us, and invite us thereto with great reward, giving us an example thereof in himself to imitate the same. So as by this his example and invitement, infinite numbers of all orders, ages, sexes, nations and conditions, being stirred up, have attained unto this high sanctity, and have been therefore admired of all the world. But contrari wise these now Religions altogether disallow the desire or study of perfection, as inpossible or superstitious.  
Neither do they alone hinder this most excellent sanctity, but therewith all seek to suppress all other endeavours & desires of good works: 
●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 sin be not imputed to those that believe. Then they teach, That man by any good works whatsoever meriteth nothing with God, is never the more grateful unto him; never the more just, nor shall have never the more reward for his works, whether they be more or less, or any at all; but that only faith is esteemed and crowned with God etc.  
This doctrine being then once set abroach, what man, trow you, willbe stirred up or moved to good works, prayer, alms, abstinence, or help of his neighbours? For if in all these works there be sin, and neither merit, nor reward, nor profit, what should move men to perform them? Who will bestow his labour & goods in vain, & without any profit, but with hindrance to himself? So as these new religions, as you see, quite take a way all good works from men, and leave them only faith, which they esteem 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 blood, cross and passion would leave unto us, 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 everlasting life by our works, as our adversaries object, 
An objection refuted.  but rather do we illustrate, and extol the same. For we assign the merits of Christ to be so forcible and universal, that he did not only merit Eternal Salvation thereby for us, but also gave us force and strength to merit for ourselves. As for example, that man should not injure the Omnipotency of God, 
The force of Christ merits.  but rather extol it, that should say, that the said Omnipotency doth not only work and produce all things, but also giveth force to things created, to work 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 work or cooperate itself, but giveth also force and strength to others to do the same.  
Therefore when as we say Christ did not only merit for us, but gave us also force to merit for ourselves; we do far more extol the force of his merits than they who teach, that he alone did merit all, & left us no strength to cooperate to his merits. Nay rather those men do greatly injure Christ, because they take away this force and efficacy from him: like unto certain Philosophers, who taught that things created had no force in themselves to cooperate, but that the only increated power of God did all, and thereby injured his Omnipotency, as if he could not give force to things created to work & cooperate with God. For as he should injure Christ, that should attribute to man any force or strength to merit, that is not derived from the merits of Christ: so also should he injure God, that should attribute any force or power to things created that is not derived from the omnipotency of God. Furthermore as the operations of things created are referred unto God, as the Author of all, because he gave them force, and together concurreth with them as the universal efficient cause: even so are all the merits of just men referred unto Christ, as Author of them all, because he gave them force and power thereto, and together concurreth with them as the universal 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 grateful to God, which alloweth no liberty of sinning but by all means excludeth it. For as the Religion which is of God ought to stir up and incite men's minds to the study of good works, and perfection of Christian life: even so ought it also to fear them from sinning, keep them in the fear of God, and, as much as in it lieth, hinder all sins and offences. Such than is the Catholic Religion. For many ways doth she remove all liberty of sinning  
First, by the Sacrament of Penance: For that it greatly feareth very many from sinning, seeing they know that all their sins must be discovered one by one in Confession, and Pennance done accordingly; and if any thing be stoine, or any loss or damage done, the same must be restored, and satisfaction made. Moreover in this Sacrament is required sorrow for their sins, and purpose to amend their life: whereunto is also conferred grace and aid to perform the same: and last of all herein are given wholesome admonitions to live well and uprightly. Whereby we see, that this Sacrament doth greatly restrayneliberty of sinning.  
Secondly by the doctrine of Satisfaction & Purgatory. For it teacheth that after the sin and eternal pain is forgiven (in Confession) there remaineth for the most part an obligation of some great temporal pain, which unless we redeem in this life by the exercise of good works, to wit by prayer, alms, abstinence, and the like; we shall pay it in the next life, with the cruel torments of Purgatory. For that with God no evil shall remain unrevenged.  
Thirdly, for that it teacheth, that one only mortal sin unless it be washed away in this life by Penance, is enough to everlasting Damnation: neither shall faith any thing profit to the forgiveness of sins, without true penance.  
Fourthly, for that it many ways striketh into man the fear of God, proposing unto him divers of his judgements; when as he will never have him secure of his salvation, but always to watch, pray, to be sober, to be always intent to do good works, lest at any time he be either overcome by tentation or supplanted through the fraud of the Devil, or fall by some in consideration, or else not prepared, suddenly surprised with unexpected death. And hence it is, that in good Catholics, who endeavour to live according to their Religion, we daily see a wonderful care and solicitude in avoiding of sin: & if through human frailty, they shall at any time commit any offence, they strait ways wash it away with Confession, and amendment of their lives.  
Now, other Religions do perform no such thing at all, but shaking of all fear of God, open the wide gate to all liberty of sin and licentiousness.  
First, because they take away the Sacrament of Confession, whereby men, as we have said, are greatly hindered from sinning. 
Heretics take away all fear of God, and admit all liberty of sinning.  For that they say, it is an human invention, a torment of men's Consciences, and a mere superstition. It is a wonderful thing, that any superstition, or invention of men's brain should have such force to the amendment of our life & quietting of our Consciences! This force also have the Lutherans themselves, being taught by experience, sometimes witnessed. For as Sotus relateth, who was present, that when the Emperor (Charles the fifth) was in Germany, 
In 4. d. 18. q. 1. art. 1.  there was sent unto him an embassage from the famous City of Norimberge, by which the Senate demanded, that the Emperor by his Imperial power would command auricular Confession to be practised: for that they said, they had found by experience, that their Commonwealth after Confession had been taken away, to abound with divers crimes against justice and other virtues, which were unknown unto them before. This embassage, saith Sotus, caused great laughter. For if by Divine law men were not bound to reveal their secret sins to any, neither could the Priest, as they thought, absolve them: how could they be compelled thereunto by any human precept, without fruits of remission of their sins.  
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 virtue of penance; in that they deny Contrition or sorrow for sins past to be necessary. For as Luther saith. Contrition maketh a greater sinner: and Caluin saith, That S. Hierome who affirming penance to be the second table after shipwreck, it being impious doctrine, cannot be excused.  
Thirdly, because they deny the necessity of satisfaction, and say, that, that redoundeth to the injury 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 temporal punishment of souls after this life.  
Fifthly, because they deny any obligation of temporal pains to remayre, after the guilt of sin is remitted. For that together there 〈…〉 pains and punishments are forgiven.  
Sixtly, because they teach, that only faith is sufficient to the remission of all guilt and pain, 
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 else to be required.  
seven, because they teach, that no sin shallbe imputed unto him that hath a lively faith. And for this reason Luther said, that the Commandments did no more belong to us, than the ceremonies of the old law, but that all obligation thereof was taken away at once by Christ, to wit, because the violating thereof is no less imputed to the faithful, than the violating of the cerimoniall law. That all these things are thus taught by them, is manifest by the places here cited in the margin; and every man that is but meanly conversant in these Sects doth know it to be true.  
These things standing thus, it is evident that all fear of God is utterly taken away from the hearts of men, & the reins of liberty are loosed to all kind of sin. Nay, there is as much or rather more liberty given by these Religions, as by Atheism. For if there be no sin imputed to a man that hath that forementioned special or lively faith, either for guilt or pain: what should let him to commit never so grievous or emormous wickedness? What should he fear Hell or Purgatory? Neither: for by lively faith alone, no sin shallbe imputed to any man, although it be never so grievous and filthy. What then? Shall he fear the Divine wrath, or the subtraction of heavenly Grace? No: for that God doth not impute the same unto him: and for the satisfaction that Christ made, he cannot be offended with him. Doth he fear temporal satisfaction, or Confession? Neither: For that these things are taken away as superstitions. What then doth this man more fear than any Atheist? Or how doth he not open as wide a gate to all wickedness & impurity as the Atheist? What Atheism teacheth, the Scripture witnesseth, when she faith: The fool said in hic heart, 
Psal. 13.  there is no God: they are corrupt, and are made abominable in all their endeavours: There is not one that doth good, there is not so much as one. And this doth Atheism teach, for so much as it taketh away the fear of Divine punishment, whereby men are held as with a bridle from sinning. But these Religions do no less take a way the fear of heavenly revenge and chastisement, when as they teach, that nosyn shallbe imputed, either for offence or pain, nor any man punished therefore.  
Moreover I say, that by these Religions, this wholesome fear of God, is sooner taken a way then by Atheism. For few Atheists do certainly believe, that there is not any God at all; but many doubt it, and fear the contrary, and so they be not without fear of punishment of him, 
They take away all fear of God four manner of ways.  that may in many things repress them. But these Religions do for certain & without all doubt teach, that sins are not imputed to the faithful, and this they command to be most firmly believed; and therefore they leave no fear, but do shake of all suspicion & imagination of punishment whatsoever: so, as they give a far greater scope to all wickedness, than Atheism doth. Neither do they this by one manner of way only, but by a fourfold.  
First: For that they teach, that through saith sins are not imputed unto us, be they nevey so many, or never so heynow; whereof we have spoken enough before.  
Secondly: For that they say, that all those who have true faith are predestinated, 
Calu. l. 3. c. 2. §. 6.7.11.12.15.16. & 38.  and that they ought to believe the same most assuredly. And if all the followers of these Sects be predestinated, and that they are bound to believe the same most firmly: wherefore then should they be solicitous, either to live well, or to shun the works of the flesh, which the Apostle recounteth? For neither can they doubt of their salvation, or that they shall go to hell; because God's predestination is potent and immutable, and those who are so predestinated cannot possibly perish. Neither can they fear the pains of Purgatory, which they believe not: nor yet can they fear punishments in this life, when as sins are not imputed to them by God.  
Thirdly: For that they take away the liberty of free-will, and do teach, 
Luth. in Assert. art. 36. l. 1. cap. 16. §. 8.  that all things happen by an inevitable necessity; and that a man cannot make his works better or worse. For if there be no liberty, there is properly no sin: like as a lion when he demoureth a man, although he committeth evil, 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. No man shall be then worthy of punishment, because that which is done by force of necessity, deserveth no punishment: Wherefore there shallbe no hell nor any punishment at all after this life. For that it should be a great and intolerable cruelty to damn a man to everlasting torments for those things which by no means he could avoid. Wherefore then should they fear to follow their heart's desire, or do any thing that may please their appetite?  
Fourthly: For that they teach, all men's works, 
Luth. supra. Cal. l. 1. cap. 17. § 5. & cap. 18. §. 1.  as well good as bad, to have been preordained of God from all eternity; and to that end, the wills of men are by him inclined, incited forced, and determined to perform the same. For if God do work in us as well bad as good, there is no reason why we should endeavour to avoid evil, or fear the punishment thereof. For that God is not the revenger of that whereof he is the Author, nor can he punish that which he will have done in us, and causeth us to do. For that this should be more than Tyrannical cruelty, from which God is known to be far off, and free.  
Here by than it is as clear as the funne, that these Religions, by these four ways now declared, do take from the minds of men all fear of God, & do give as large a scope to all wickedness, as ever any Atheism in the world: and that the more perniciously, because the are not exercised in the open view and show of impiety, but under the colour (forsooth) of divine religion and honour, to wit, under the fair titles of only faith, satiffaction of Christ, liberty of the new Gospel, divine providence, and predestination. Under these shadows thus covertly hid is swallowed so much venom, that it wholly poisoneth the minds and manners of men. Who then that hath but the least dram of an upright judgement, that will think such Religions to come from God?   

III. CONSIDERATION. Drawn from the Sanctity of the followers of true Religion.  
THAT Religion is to be preferred, wherein very many men have been 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 Catholic religion hath had very many in her Church in all ages, who by common confession and witness of all the Christian world were most holy men. Amongst whom, 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. Bonaventure, S. Francis à Paula, and many more in our age.  
That all these men were followers of the Catholic religion, there can be not doubt; aswell for that they adhering to the Roman Church, did profess the faith thereof, & wonderfully propagated the same: as also for that most of them were Monks, & vowed religiou: men: nay all monastical institutions & professions had their beginning by them. That they were most holy men; it is the common consent of all Christian people for so many ages past that lived in their days. Neither was there ever made any doubt thereof. And this the heretics themselves do also confess of divers of them, and specially of S. Bernard, S. Dominick, and S. Francis. For it were a great impudence to deny or call into doubt, that which the consent of the whole world averreth.  
If these men therefore were saints and catholics, as all the world doth hold them to have been, it followeth necessarily that the Catholic & Roman religion which they held & embraced, 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 heavenly edifice cannot be built upon vanities, nor upon pernicious & sacrilegious falsities, as is every falsity, in religion. It cannot be, that a false religion should withdraw the mind from earthly things, and so fix it upon heavenly, that being kindled with divine love and fervour, should force the same to undergo so great labours & pains for procuring the health of her neighbour's souls. Not. withstanding the religion which these men embraced, did perform in them all 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: Therefore their religion was the true. For how could they please God who is verity itself, by a false religion?  
Thirdly, if their religion were not true, then was it from the Devil; for that he is a liar from the beginning, and the Father of lies, who by his lying and deceits doth ever seek to corrupt the true religion, thereby to destroy souls. If it came from the Devil, how could it then lead them to sanctity, and make them enemies to the Devil, 
2. Cor. ●.  and friends to God? For what society is there between light and darkness? and what agreement with Christ and Belial?  
Fourthly: It is altogether incredible that God should permit men so innocent, so contemning themselves and worldly affairs, so studious of his divine glory, and ardent lovers of him, to be deceived for so many ages, in a matter of so great moment, to wit, in the business of religion and foundation of all piety. Who is he that will think so impiously of God's divine goodness? They pretermitted nothing on their behalf, whereby then might please God and advance his glory, taking upon them the greatest pains & labours for the obtaining thereof, and wholly implying and consecrating their lives unto him. How can it be, that his divine goodness, that true Light which enlightemeth every man that comes into this world, should not reveal the truth and his light to so worthy servants and lovers of him, but should leave them sticking fast in their blind and pestiferous errors?  
Then is that false, which our Lord so often repeating, promised, to wit, Ask and it shallbe given unto you: seek and you shall find, 
Matth 7. Luc. 11.  knock and it shallbe opened unto you. For every one that asketh receiveth 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 lights and wonders of the world, did all their life time, ask, seek, and knock, that they might obtain of our Lord things necessary for their health, & to know and fulfil his will perfect●ly in all things; and yet notwithstanding obtained nothing herein. False also shall that be, which our Saviour saith: If you then being nought know how to give good gi●●es to your children, how much more will your Father from heaven give a good spirit to them that ask? for that these men did daily and earnestly ask this spirit, and yet obtained it not. For that a good spirit can never be without a good Religion. I omit many other things which might be brought for confirmation hereof.  
But if it be blasphemy to say, that divine promises be false, then is it necessary to confess, that these men did receive the true faith and Religion-Wherfore, seeing that they embraced the Catholic 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 Catholic and Roman is the only true, and heavenly inspired Religion. And all Religions beside, are false and invented by the Devil.  
Finally, if their Religion were not the true, but rather some of the Adversaries the true Religion; then is it necessary to confess, all the foresaid men, whom the whole world hath held for Saints, not to have been not only holy men, and friends to God, but to have been impious and enemies to him, and so damned and adiugded to everlasting punishments. For without true Religion it is impossible to please God. Neither can it be said, that they were to be excused by ignorance: for that ignorance doth not excuse, except in certain secondary cases, which by reason of some positive precept are necessary; but in no case doth it excuse in any fundamental and chiefehead. For otherwise any man may obtain salvation without any knowledge of God or Christ at all, which is repugnant to all Scripture. But if these men erred (as some of our Adversaries do pretend that they did) then erred they in the chief heads.  
First, because they acknowledged not a special faith, whereby only we are justified and made partaker of the redemption and justice of Christ, and sin is not imputed unto us, as the authors of other Religions do teach: Therefore they remained in sin, being deprived of the participation of the justice of Christ, & consequently were children of Hell.  
Secondly, because according to their judgement they were out of the true Church of Christ (out of which, by consent of all, there is no salvation) & did adhere to the whore of Babylon (for so do they call the Roman Church) and were the chief ministers & instruments of Antichrist.  
Thirdly, because they were idolaters, adoring a creature for their Creator, to wit bread and wine instead of Christin the Eucharist, worshipping Saints & their Images etc. These things may not be excused by any ignorance whatsoever. And therefore all these were wicked men, and adjudged to hell torments. But how improbable, and incredible are all these things, and against the common consent of all Christian men that ever were? And on the contrary side, in other Religions there were never any of famous sanctity, nor can they name so much as one. For that their very first Authors were given to temporal commodities, and were followers of pleasures; having nothing singular in their lives above the common sort of people, but rather given to greater vices and wickedness. But of this point we shall speak more hereafter.  
Nor doth it any way prejudice our cause, that among Catholics, there be many who do not only 〈◊〉 live well & holily, but do defile their body and mind also with divers wickedness. 
An objection of the Adversary answered.  For that they do not these things with leave and approbation of their religion but against the express prohibition thereof, and against the threats of punishment, and promise of rewards, which their Religion doth propose unto them, and doth se●ke by all means to hinder them. Therefore this wickedness 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 whereby to revoke men from committing evil, and to incite them to do good, to wit, fear of punishment, hope of Reward, and the excellency itself of the good work wrought; the Catholic Religion doth most highly commend, propose and inculcare the same to her followers; omitting nothing whereby to stir them up to avoid sin and follow virtue. And if perchance some of them do not aspire or attain heerto, that is not to be imputed to Catholic Religion, but to the liberty of their own free will which striveth against all these former incitements: But if the said Catholic Religion should take away all fear of punishment, and hope of reward, esteeming all her good works to be stained and defiled with sin, then might the wicked life of men, and their neglect of good works be worthily imputed and laid unto her charge. For even as he that should take away a prop 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 fear of God, and of future punishments, whereby men are kept in awe from falling into the pit of sin, should be the cause of these ruins and miseries. And in like manner he that should take away that which is wont to incite men to the study of good works, should be the cause of their neglect and contempt of the same.  
Whereby it is manifest, that evil life and neglect of good works, which is found in some Catholics, is not to be imputed to their Religion but to the liberty only of their free-will: Whereas the same notwithstanding amongst Lutherans, calvinists, and other followers of new Religions is properly imputed and laid upon their Religion, which taketh quite a way all means that are wont to hinder evil, and incite men to do good, adhering only to the liberty of their free-will, for as much as it hath chosen such a Religion of purpose.   

FOUR CONSIDERATION. From the Miracles wrought by the Imbracers of Catholic Religion.  
THAT Religion, in which very many miracles have been wrought throughout all ages, is to be preferred before those which be destitute of miracles. For that miracles are as it were curtain divine seals and Testimonies, whereby Religion is confirmed. And whereas in Religion there be many things that, being above nature and human understanding, cannot be comprehended or understood by natural reasons; some supernatural arguments are therefore needful, whereby man's understanding may be convinced. And these be miracles. But only Catholic Religion doth shine with true miracles, and therefore is i● the true Religion, and to be preferred before all other Religions, as having testimony thereof only from God. That in this Catholic Religion very many miracles have been wrought in all ages, even from the Apostles times, and are wrought at this day also, it is very evident and known to all Christian people, being made manifest unto them out of the histories and Chronicles of divers Kingdoms, and out of the lives and acts of divers Saints.  
But these miracles (say our Adversaries) were not true, 
Caluin. Praef, in Institut.  as partly feigned and partly wrought by the Devil. But in this there is no show of probability: it being against the judgement of the whole world and of all ages: for that all Nations have now for so many hundred years held them for true miracles without any doubt at all. Who did ever 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 Xaverius, to omit infinite others?  
Moreover that miracles in the Catholic Church are not feigned, 
That miracles in the Catholic Church are not feigned.  may be convinced by many reasons. First, for that they are written and recorded by most grave and learned Authors. The miracles of S. Gregory, who therefore is surnamed Th●umaturgus (to wit for the multitude and greatness 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 Severus Sulpitius. Of S. Nicolas by diuer's Greek writers; of S. Benet by S. Gregory the Great and others; of S. Malachy by S. Bernard; of S Bernard by divers most grave Authors of that age; of S. Francis by S. Bonaventure; of S. Dominicke by those who received 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 Xaverius after most diligent inquisition made, and witnesses deposed, were approved by the public tostimony of the Viceroy of India. Who then will ●hinke that these men excelling in sanctity, learning, & authority, would to the destruction of their souls, & to the everlasting infamy of their names, feign these miracles, thereby to beguile the world? For that a lie in those things which belong to Religion, is a most pernicious and grievous sin. Again: if these miracles were feigned, they might easily have been convinced and refuted of vanity by men of those ages, amongst whom they were said to have been wrought: But never yet did any man reject them, except he were a Pagan, a jew, or an Heretic. Moreover very many of these miracles have been confirmed by public testimony of Bishops or Magistrates, who with mature diligence and deliberation examined the causes thereof. Finally, to say that they were feigned is to take away all credit of histories, and to overthrow all knowledge of former times: for that it may be aswell said of all things anciently done, that they were feigned, when as they cannot otherwise be proved, then by the writings and testimony of Authors.  
In like manner, that these miracles were not wrought by the help of the Devil, is manifest many ways. First, because they were done by most holy men, and such as were most intrinsical with God. For who will think that S. Francis, S. Dominick, S. Bernard, S. Benet, S. Martin, and their like had any familiar conversation with the Devil?  
Secondly, because these miracles did far surpass the devils power: for that the Devil cannot give sight to the blind, cure the lame, raise up the dead, suddenly strengthen sick of the palsy, in a moment quicken dry and benumbed members, and the like, which do exceed all force of nature. Neither could any Magician ever do the same by any help or art of the Devil; and yet notwithstanding very many and innumerable such like did our Saints work, and that by only touching, or a few prayers, or the sign of the Cross, and sometimes also by a command only.  
Thirdly, because those miracles that be wrought by the Devil, do either 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 natural causes, & so do not exceed their natural force and power. Besides such false miracles are for the most part not only unprofitable to men, but hurtful also and wicked: as for example, to make fire descend from heaven, to make statue ', speak, and the like, which Antichrist & his false prophets shall do in the last days, as out of the Apocalyps is gathered; 
Apoc. 13.  neither do these false miracles profit any to the amendment of life. But the miracles of Saints have a perpetual and solid operation, and are very profitable to men, stirring them up to the fear of God, and the amendment of their lives.  
Fourthly, New miracles were never approved in the Catholic Church without great and diligent examination thereof before made: for that the witnesses are examined, and that for the most part under their Oaths; the fact itself i● narrowly looked into, whether it may be wrought by the force of Nature, or power of the Devil: all circumstances are considered, by what means, order, what occasion, what time & place, to what end, before whom, and upon whom the miracle is wrought. And oftentimes there want not those, who would willingly exaggerate the matter, or else make it doubtful and suspected, if they could, and therefore they leave nothing untried or discussed. So as it is impossible, that the deceit, if any be, can longly hidden; besides it doth belong to the divine providence of God not to permit men to be so miserably deluded, especially after so great diligence used, to search out the truth of the matter.  
Fifthly: If the miracles of the Catholic Church be wrought by the Devil to retain men in their false Religion; why doth he not the like then in other Religions, to wit, among the Turks, Arians, anabaptists, Libertines, and the like? Why doth he leave to work miracles amongst these, and maketh famous only Catholic Religion therewith? Is it for that perhaps she is more grateful or pleasing unto him then all the rest? but he ought not to neglect others also, from whom he receiveth so large and ample increase: he is delighted with variety of false worship, that he may accommodate himself to the inclinations and affections of all men. Therefore seeing that only Catholic Religion hath miracles, and false Religion hath none; it is an evident token that the miracles of the Catholic Church are not wrought by the Devil.  
Finally, what colour of reason can there be, to say, that these miracles should be feigned, or wrought by the Devil? 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: 
joan. 14.  Verily, verily. I say unto you, be that believeth in me, the works that I do, he also shall do, and greater than these shall he do, because I go to my Father; and whatsoever you shall ask in my name, that will I do, that the Father may be glorified in the son. By which words he insinuateth, that the grace of working miracles should always remain in the Church, and that not the Apostles alone, but many Apostolical & holy men also should from time to time work miracles: so as we see this promise of our Lord fulfilled, when Holy men do miracles.  
Or is it then, because there is no witness of these miracles? But besides the witness of most faithful writers, we have the testimony and consent of the people: we have in many of them the testimonies of Bishops or Magistrates after most diligent examination made of the thing itself, and deposition of sworn witnesses. Besides that, very many of these miracles have been publicly done in the presence of many people; & there are no ancient histories extant (besides those that are contained in holy scripture) that have so many and worthy witnesses for their truth, as these of miracles have. To these may be adjoined the great miracles that are done in every age, yea almost every year in divers places by Saints now reigning 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 seen and felt of all, and which are also confirmed by the public testimonies of sworn witnesses, after diligent discussion and examination made.  
But, say our adversaries: 
Caluin. Praef. in Instit.  True miracles do confirm the Gospel Marc. ultimo: But these do overthrow the Gospel, and set up Idolatry, to wit, worship of relics and Images, invocation of saints, Mass, and the like: and therefore they be wrought by the Devil. But this is a plain sophism, which is called Petitio Principij; for that, that is here taken as granted for true, which should be first proved, and whereof the whole controversy dependeth. For it is supposed for certain and undoubted that Catholic religion is false, and thereupon is consequently gathered, that the miracles whereby it is confirmed are false and mere illusions of the Devil. In this very manner did the Scribes & pharisees suppose the doctrine of Christ to be false and contradictory to that of Moses, and therehence gathered that his miracles were false, and that he himself cast out Devils in Beelzebub the chief of Diveils. 
Matth. 22.   
So also did the Pagans calumniare the miracles of ancient Martyrs, saying they were done by magical arts: and the same did the Arians, Eunomians, & Vigilantians of the miracles of Catholics, 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 evident truth of miracles, which may be clearly known seen & perceived of all men do gather the verity of Catholic religion, whereof the controversy now is. For that we never yet read of miracles wrought in confirmation of false doctrine, such as many Saints have done in confirmation of true. We never read that dead were raised to life by heretics, the blind made to see, the lame straightened, the palsy evered, devils cast out of men. Such miracles as these were never wrought by Luther, Caluin, or any of their followers. Indeed Luther sometime did attempt to cast out a Devil from a feminine disciple of his, but he was in danger to have been strangled himself by that devil, 
Cochlaeus in acts Lutheri en. 1523.  as witnesseth Fredericus Staphilus, who was present at the act. And at another time, he would have raised to life one that was drowned in the river of Alba, but in vain. In like manner Caluin attempted to raise one to life who by his persuasion feigned himself dead, but with that success, that of alive man he became dead indeed: for that by the just judgement of God, when as Caluin came to raise him, he was found without life. The whole story whereof with all particulars is at large recounted by M. Hierome Bolsecke in vita calvini cap. 23. Wherefore seeing neither true nor feigned miracles do succeed with them, they endeavour to take quite away from the Catholic Church this most strong rock and firmament of miracles, which altogether convinceth the understanding of man: but with no show of probability at all, as we have showed.  
As those therefore, who pondering and weighing well the miracles of our Saviour and his Apostles, with a quiet and humble mind, setting aside all hatred & other evil affections, could not doubt, but that their doctrine proceeded from God: even so now, they that without hatred & passion of mind consider well of the miracles, that have been wrought in the Catholic Church, by holy men in all ages both alive and dead, cannot doubt but that their Doctrine and Religion proceedeth from God, and that the Church whereunto they adhere, is the true Church of God.   

V CONSIDERATION. From the Conversion of Nations by the imbracers of Catholic Religion.  
THAT Religion is esteemed to be the true, and consequently to be embraced, whereunto always Nations have been converted. For that our Lord hath often promised in Scripture this conversion of Nations, 
Psal. 1. & 21. Ose. 1. matth. marc. Luc. ultimo.  to the true faith and worship of God, which promise must be fulfilled: But the Religion whereunto Nations in all ages have been, and now in this our age also are converted, is the Catholic and Roman Religion. Ergo, there can be no doubt, but that this is the true Religion of Christ.  
Now then, that Religion, whereunto these nations have always being and are converted is the Catholic and Roman Religion, is most manifest by that which hath been done aswell in this our age, as in former before. For that in this our age, there have been infinite, and daily still are converted in the East Indies, in japone, and in the vast Kingdom of China, beside in many islands of the Indian seas. All these pass from their Gentility to the Catholic Religion, & are united to the Roman Church; and this by Religious men's endeavours, sent thither by authority from the Pope.  
In the last, or fourteenth Age, one only S. Vincent surnamed Ferrerius, of the order of S. Dominicke converted to the Catholic faith five and twenty thousand, partly jews, 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 converted very many to the Catholic faith inthe Kingdom of Tartary, by two Friars of S. Dominickes order, being sent thither from the Pope; the Emperor of Tartary himself whom they call the Great Cam desiring the same, as writeth Paulus Venetus, whose help and endeavour the said Emperor used in effecting of this business.  
In the 12. Age, the people of Nor why were converted unto the Roman Faith by 
* This Adrian was an Englishman and called Nicolas Break-speare before he was aslumpted to the Apostolic 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 converted, and Bishops ordained and appointed there by the Pope of Rome, at the request of their King Stephen after wards a Saint, that was newly converted to the said Roman faith: as write the Centuriators of Magdeburge, Cent. 11. cap. 2.  
In the 10. Age, were many provinces converted to the Roman faith, by the endeavours of Henry the first Emperor, Adalbert and Methodius Archbishops of Bohemia, and Moravia, as testify the Centuriators above mentioned, cent. 10. cap. 2.  
In the 9 Age, were the Wandalls Bulgarians, slavonians Polonians, with those of Denmark and Moravia, converted to the faith, and united to the Roman Church. Centur. 9 cap. 2.  
In the 8. Age, was converted 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 converted 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 converted to the Roman faith, by Monks 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 adjoining Nations, by whom were they converted? Were they not converted by disciples of the Roman Church, to wit, S. Seruatius, S. Eloy, S. Rumwold, S. Amandus, S. Vedastus, S. Levin, 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 have been converted from Paganism or judaisme to Christ, for these thousand years last passed, were converted to the Catholic Roman faith, and united and incorporated to the Roman Church.  
This is also confirmed, besides other tokens, to have been the Roman faith and Religion, by Priests, by altars, by worship of holy Relics & Images, by pilgrimages, by Invocation of saints, by monasteries, by Monks, by Obedience to the Pope, and by very many other things proper to Catholic Religian which were in use among all Nations after their Cowersion, until of ●ake they were take away and abolished in some places, by these new upstart Religions. What man is there, that maturely considering these things, can any way doubt, but that Catholic Religion is the true? For that in her, he seethe fulfiled Gods divine promise of the conversion of Nations. To her do fly so many people, so many remote Nations, so many most porent Kingdoms, forsaking their Idolatry, abandoning the impurity of life, rejecting the multitude of wives, forgetting their barbarous & savage manners, banishing all former liberty of life, and as it were, to become tame and tractable under the yoke of Christ, sweetly to taste of the fear of God, to comforme themselves to all modesty of life, and last of all to be inflamed with the contempt of temporal things, and love of celestial. How is it possible that, that Religion should be false and impious, which doth work such wonderful mutation in the hearts of barbarous people? To conclude how can it possible be, t●●t the Divine Frovidence should permital these Nations so many years to be deceived, when as they have forsaken their Idolatry, so heartily embraced verity, and united themselves to the Church of Christ: and now to force them as it were into other abominable errors, and new Idolatry; and that by such who were accounted and accepted of all men for lawful Ministers of the Church, and were famous for sanctity of life, wisdom & miracles? God for bid, that ever we should so think of his Divine goodness and providence, which he useth for man's salvation.  
Furthermore▪ to Lutheranisme, Caluinisme, or Anabaptism there was never heard of any conversion of Nations, or Pagan Kingdoms, 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 & novelty, which is a manifest argument of heresy. For that heresy is nothing else, but a corruption of Catholic doctrine, and a defection, or falling away from ancient Christian Religion, only retaining the name of a Christian besides the study of heretical teachers, is not to convert Ethnics, but pervert Christians; which Tertullian excellently describeth in his book of Prescriptions. Of administration of the word (saith he) what shall I say? Seeing that their business is not to convert Ethnics but to pervert ours (Christians:) They do take more glory to bring to ruin those that stand fast, then to help those up that are fallen: because that this their endeavour comes not from their own building, but from the destruction of truth. They dig up ours, to build up theirs. So as it cometh to pass, that they work the downfall of standing edifices more easily, than the building of decayed ruins.   

VI CONSIDERATION. From the Name Catholic, & from the thing itself, signed or marked with this Name.  
FURTHERMORE that Religion is to be esteemed for the true Religion, which hath always been accounted & called Catholic, according to that of the Apostolical creed, Credo Sanctam Ecclesiam Catholicam, I believe the holy Catholic Church: But the Roman Church of all other Churches is only called the Catholic, and her followers Catholics: Ergo, only the Roman Religion is the true Religion of Christ. That the Roman Church is, and always hath been only called Catholic, is manifest. First by the very use & custom of so calling her, received throughout the world: so as oftentimes the heretics themselves in their writings do call her Catholic, and her followers catholics: neither did any Sect whatsoever deserve that name. For never were the Marcionites, montanists, Donatists, Pelagians, Vigilantians, Waldenses, Lutherans, Caluinists, or anabaptists called Catholics, or their doctrine Catholic: Only the Roman Church, with the people adhering unto her, is called the Catholic: and the Religion, faith, & doctrine of this Church, is called the Catholic Religion, the Catholikefaith, the Catholic doctrine, and her followers Catholics.  
Secondly, 
Catholic is extended to all Nations.  because Catholic is the same that Universal, most largely extending itself to all. And such is the Roman Religion, for that it being dilated and spread overall the world, doth extend itself to all nations and Kingdoms. For that there is no Kingdom nor Nation unknown to us, which either doth not, or sometimes did, or doth not now begin to embrace this religion. Nay, now adays the profession of this our religion is almost public amongst all Nations; to wit, amongst those of japonia, China, India, Persia, Tartariae, Turkey, Africa, Brasile, Peru, Mexico etc. For that in all these places are found Catholics, Churches, Altars, Images of Christ, and of saints: Mass is there celebrated, our Sacraments are there administered, holidays and fasting days are there kept, and finally the Roman religion is there publicly observed. Who can then doubt, but that this is the true way of salvation to all, which our Saviour would have taught, preached, and proposed to all nations? which he would have to increase and fructify in all Kingdoms in due time and season? and which he doth still conserve by some means or other in every place, ordaining that Catholics be so dispersed throughout the whole world, that by them Infidels may come to the knowledge of true Religion.  
Moreover this Catholic Religion doth extend itself to all times, 
It extendeth itself to all times  even from the Apostles. For that there can be no age from that time assigned, wherein this Religion did not flourish. In all ages hath Mass been celebrated both for the live and dead, feasts solemnized, fasts observed, Monastical vows made, Saints worshipped, their relics honoured, and such other like proper ensigns of our religion have been in use and practice, as is manifest out of the writers of all times.  
On the contrary side, 
No sect ever called Catholic  let us look upon all other sects, and we shall never find, that any one of them was ever called Catholic nor their followers Catholics, as we have said: but that every one took their names of their first Authors, as the Simonians, Valentinians, Pelagians, Lutherans, 
No sect ever spread over the world.  Caluinists etc. No sect was ever spread over the world. When Catholic Religion began once to appear, in short time it was spread over the whole world, and began to increase and fructify almost in all Kingdoms, 
Rom. 1●. Colonss. 1.  as S. Paul affirmeth. But Lutheranisme, Caluinisme and Anabaptisme now after 70. or 80. years are yet confined to certain straight corners, & do rather daily decay, by either going into other sects, or else returning to Catholic Religion, than any way increase. For that none of them hath continued from the Apostles times, but all sprung up and invented within these 70. or 80. years last passed: and therefore neither in regard of time, place, nor otherwise, can they be called Catholic. Again, I say, that Catholic Religion is one, and the self same every where. But these religions are exceeding different amongst themselves, and disagreeing in their chief heads and members, one damning another to the pit of hell of heresy: how therefore can they be called Catholic?   

VII. CONSIDERATION. From Succession.  
FURTHER MORE, that Religion is to be accounted the true, whose ministers do all descend from the Apostles, and are either the Apostles successors or have received their order and authority from their sucessours. For by this reason it will appear manifest, that that Religion and Church which doth honour & embrace a religion so descended, to be Apostolical: Ergo etc.  
Now that all Ministers of the Catholic Religion, whether we consider the power of their order or juris diction, have descended from the Apostles, it is clear. For that all inferior ministers especially Priests, Deacons, & Subdeacons' receive their order from Bishops. Bishop's also have their order from other Bishops: and these likewise again from others: and so furthermore upwards to the Apostles, who received this power immediately from Christ.  
As all men therefore, according to their vital and natural power, do by a long course of genealogy descend from our first Parent Adam: so do all ministers of the Catholic Church, according to their supernatural power, by a long 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, wherewith the consecrateth, sacrificeth, absolveth from sins, administereth other Sacraments, and sanctifieth Christian people, from Christ himself, as the first head and Author thereof. So as also, all those works, which by this power he effecteth, are attributed to Christ, as to the first and chief Author, who instituted this said power, and doth invisibly protect and assist the same, man being only but the instrument, whereby all these things are done, as S. Augustine & other Fathers do excellently declare. 
Tract. in joan. Chrysost. bom. 60 Ambros. l. 4. desacram. cap. 4. & 5.  In like manner all the power of juridiction of Ministers in the Catholic Church, by which they govern Christian people, preach the word of God, and exercise all other Pastoral offices doth descend from Christ, and may be perspicuously reduced to him. For that Pastors have their jurisdiction from Bishops, Bishops from the Pope; and the Pope himself, for that he is the successor of S. Peter, in the same Chair and government of the Catholic Church, doth necessarily also succeed in the same jurisdiction, which was given immediately by God to S. Peter, and in him to all his lawful successors. And those also in the Church who have not power ordinary but only delegated, to wit, no proper jurisdiction of their own, do receive the same from their Pastors, Bishops, or the Pope. So as there is no minister in the Catholic Church, no preacher or teacher of the word of God that cannot eleerly demonstrate his mission, and show the same to be derived from Christ. And truly except they could so do, they were by no means to be heard or regarded, but had in suspicion for wolves when as they entered not into the sheepfold through the door, but crept in secretly some other way.  
This argument always did the ancient Fathers greatly esteem and allege, 
Irenaeus l. 3 c 3. Tertul. de praescrip. August. epist. 165. Optatus. l. 2. contr. Parmen. cap. 4.  for the convincing of all heresies. For thereby is showed the continual succession of our Religion throughout all Ages, up to the Apostles times. I am held in this Church (saith S. 
(a) cap. 4. contra E●ist. Fundam.  Augustine) by the Succession of Priests (& Bishops) that have come down even from the Sea of Peter the Apostle, to whom the care of feeding our Lord's flock 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 Heretics, which by and by we shall have occasion to recite.  
Now, none of the ministers of the reformed religion can show this. And as for the power of order, whereby to administer Sacraments, and sanctify the people, truly they cannot reduce it to the Apostles and Christ, as we have done, for that they have utterly taken all such power away. Neither is there any Bishop or Priest among them (except perhaps some Apostata from the Catholic Religion whose degree ordignity amongst them is now no more of value:) whereas not withstanding the Church of Christ hath always had these degrees, and been governed thereby. Neither have they any power of jurisdiction, whereby to preach the word of God, administer Baptism, & govern the people with divine reverence in spiritual affairs of their souls. For I would demand of whom Luther and Caluin received this power of jurisdiction? By whom was cyther of them sent to preach the new Gospel, and reform the people? That they were not sent by the ordinary Pastors of the Church it is evident: therefore they came of themselves, being sent by none. But what can be a more certain sign, that they are not to be heard, but rather to be fled from? For how shall they preach (saith the Apostle) unless they be sent? 
Rom. 10. joan. 10.  He that entereth not (saith S. john) by the door into the sheepfold, but climbeth up another way, he is a these and robber: but he that entereth by the door is the Pastor of the ●heepe. Now, whosoever without ordinary and lawful authority do exercise the office of a Pastor, they enter not in by the door.  
But perhaps, they will say, that they were sent immediately by Christ, & of him received authority to reform the Church. 
Whether sectaries be sent of Christ or no.  But that is not enough so to say; for that all Archeretikes do say the same of themselves. Wherefore it behoveth them to bring forth & show their evidence whereby to witness it, and so to convince us, that they were sent of Christ, as the Apostles did confirm their mission with many and great miracles: otherwise we ought not to accept of their reformation. Nay we are rather bound to reject them as false impostors. Again, how is it possible for them to be sent of Christ, when as they teach so divers and disagreeing opinions among themselves? For if Luther were sent of Christ, then can not Caluin be also sent of him, who in many points impugneth Luther's doctrine, and damneth it to the pit of hell, as impious and heretical? And contrariwise, if Caluin were sent of Christ, then could not Luther be sent of him also, for that God is not contrary to himself, neither do the spirits of his true Prophets impugn or contradict one another. Other things I omit, which might be alleged to the same purpose.   

VIII. CONSIDERATION. From the consent of the ancient Fathers and Doctors of the Church: and from the decision of controversies, without which there is no sodality or fellowship.  
THAT Religion is thought to be of Christ and to be preferred before all other, in which the whole and full consent of Doctors of every age & Nation, about the principal heads of our faith, hath concurred, and wherein there hath been an easy determination of all controversies: from which if once thou chance to decline or fall, thou hast no certainty left, which way to betake thyself. But such is only Catholic Religion, and therefore the true religion of Christ.  
And first of all, concerning the consent of Doctors, about the chief heads of our religion, it is manifest out of their wrythings. For what ancient Doctors soever, either in Greece, Asia, Egypt, Asricke, Spain, Italy, France, Germany, or England, that have written of the mysteries of our religion, they do all agree about the liberty of free-will, about merit of good works, sacrifice of the Mass for the quick and the dead, Monastical vows, fasts, invocation of Saints, and the like, which are by these new-fangled Religions rejected and reproved, 
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 & calvinists themselves: only they say, that these things were blemishes of the ancient Doctors, inclining as it were to superstition and human traditions: and so they appeal to the word of God, expounded by themselves in their own sense. But how improbable is it think you, that all these Ancients, writing with so great consent of one & the self same thing, and in divers places, should err? And the consent of many about one thing, especially when as there hath been no consult or comunication had thereof before, is a very great sign of truth, drawing unto her, and as it were, binding together in one, the minds and judgements of many enlightened from heaven. For as it is the property of Verity, because she is only one, to gather together in one consent: so is it the property of Falsity because she is manifold, to dissipate, and separate herself into divers opinions and errors. Whereby it cometh to pass that Heretics writing of one matter, in divers places, do never lightly agree, but are divided into very many opinions among themselves, when as once they have departed from the truth.  
Moreover, there is not one opinion of Catholic Religion, which can be showed to have been brought in a new into the Church by any man, which is a manifest sign, that it always remained in the Church, and came from the Apostles. For if any new opinion should have been so brought in after the Apostles time, against the Apostolical doctrine; it would easily be discovered in what time, and age the same began: In what place, who was the Author, and who they were that opposed themselves against such a novelty: seeing that no new opinion can be brought in without great stir, and contradiction. For if it be so, that we can show of every least heresy, in what time and place the same began, who was the Author, & bringer in thereof, who opposed themselves against it, what tumults were raised thereabout, by what Pope and Council the same was condemned: If all this, I say, can be showed of every heresy: how much more easy were it to show the same of the principal and chief heads of our Religion, if any innovation had been made therein? It is therefore manifest and clear, that this our Catholic Religion doth not only agree in succession of Ministers, but is continued also & conjoined in consanguinity (as old Tertullian speaketh) with the ancient and Apostolic, 
Tertul. l. de Prescript.  as now we have said.  
That the opinions of the new reformed Religions do not agree with the ancient, our Adversaries themselves confess, when as concerning the former beads mentioned, they reprehend & tax the Ancient Doctors of superstition, affirming, that thy cannot be excused from error, as afterwards more largely we shall demonstrate.  
Again, concerning the controversies which now and then do rise up in the Catholic Church, the continual use and practise of the same Church doth witness that they are soon determined and ended. 
Controversies quickly decided in the Catholieke Church.  For that this Catholic Church hath an infallible judge of Controversies, to wit the Pope with a general Council, by whom all controversies hitherto have quickly been decided, all heresies that have risen in divers ages been condemned, and put to flight, by whom Catholic people have been preserved in one faith, one Religion and doctrine throughout the world. By this means was condemned the heresy of Arius by the Council of Nice, under Pope Silvester: that of Macedonius by the first Council of Constantinople under Pope Damasus: of Nestorius by the Ephesine under Pope Celestine: of Eutiches by Chalcedon under Leo the first: that of the Image-breakers by the second of Nice, under Adrian the first: and to omit others, that of Berengarius concerning the Eucharist by the Synods of Rome, and Versells in France under Leo the 9 by that of Towers under Victor the second, and by two other again of Rome, under 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 judged of any private man, with hath no eminency or dignity in the Church, but of the universal Pastor thereof, together with other particular assistants and judges, to whom the government of the Church is committed, & who do also represent the universal Church itself as certain heads united together.  
And so likewise the controversies that arise in a Commonwealth about Laws and privileges are to be decided of no other, than the King, his Counsel and chief Nobility of the Kingdom, who represent the whole Kingdom. For look to whom it belongeth to govern any Community or Commonwealth, either in temporal or spiritual affairs, to him it belongeth also to end contentions, and determine all Controversies, concerning any Matter belonging to his government, taking away and putting to silence all contradiction arising thereabout for the time to come. And truly unless the Church had such power and authority, it would be a very imperfect and maimed Church, and more miserable than any temporal Kingdom, or politic Commonwealth. For that there should never be any end of contention concerning the principal heads of our faith, no decision of debates and contradictions, whereby it would necessarily come to pass, that the said Church should soon be turned and divided into a thousand several sects as we see it daily fall out in the Heretics conventicles.  
here-hence it followeth, that all the chief heads and articles of our faith are certain and determined; ●either is there any jarring or variance thereabout, but rather aspeciall concord and union amongst all. 
Nothing certain out of Catholic Religion.  Whereby is deduced an another evident consequence, that so soon as ever one falleth from Catholic Religion, he hath no certainty whereupon to rest, or whither to turn himself, or to whom he may safely commit the care of his salvation. For let me ask this question. In this so great variety of Religions, which wouldst thou embrace? The Lutheran? And why not the Calvinian or the anabaptistical? why dost thou prefer the Lutheran before the rest? do not the calvinists and anabaptists allege Scripture for their part, as fast as the Lutheran doth for his? Again if thou wilt needs be a Lutheran, whether I pray thee wouldst thou be a soft or riged Lutheran? to wit, whether wouldst thou embrace that pure religion, which Luther the Dutch Prophet delivered, or rather that which Philip Melanchthon did polish and trim anew? But this also is variable, for that the Confession of Augusta hath oftentimes been changed. If thou wouldst be a Caluinist, why not ●ather a Lutheran, seeing that Luther was the first Father that begat this light of the new Gospel to the world? Again if thou wouldst 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 themselves, as they that live in England do well know? I omit very many differences wherein to every one of these sects are divided and mangled; as also the anabaptists. No  reason therefore can be given why thou shouldest embrace or prefer any one of all these religions before another; for that every one of them do both brag and boast, that the word of God makes for them; that they have the spirit of God, that the sense of Scriptures is perspicious for their doctrine, and what soever is contrary hereto is false and manifestly repugnant to holy writ. Nor have they any other proof for all this, than that it is evident to him that hath the spirit. And seeing then, that every one of these Sectaries do allege the self same reason for their doctrine, and do build upon the self same foundation; it followeth therefore necessarily, that thou must either embrace all these religions, or else none of them.  
But Catholic religion doth far otherwise prove their opinions and doctrine, to wit, out of Holy Scripture, expounded according to the common sense & understanding of the Ancient Fathers, and by the doctors of all ages, by the sanctity, miracles and prophetical spirit of all such as have embraced this religion: as also by the constancy and uniformity of doctrine in all ages by the purity of life whereunto she leadeth, and lastly by the conversion of Nations, and who have been converted unto this doctrine.   

IX. CONSIDERATION. From divers Causes and Reasons, for which these new doctrines are to be suspected and shunned.  
ALL other Religions, but the Catholic, and namely the Lutheran, Calvinian, and anabaptistical (of which principally we treat in this place) are worthily to be suspected, and as heretical sects are to be shunned for many reasons, which here I mean briefly to ponder, and recount.  

The I. Reason, Deduced from Novetty.  
ALL Novelty, and (as S. Gregory Nazianzen calleth it) new Invention, in every Common wealth, but specially in matters of religion is to be shunned. Christian Religion is a thing most ancient, solid, unchangeable, and durable to the world's end; it being the form, vigour, and, as it were, the very life of Christ's Church. For as flesh, by life, is quickened in a living man: even so is the Assembly of men in Christ's Church by religion (which otherwise of itself is only flesh) form into a spiritual Kingdom. And again, as the Church & kingdom of Christ is a thing most ancient and indelible, Against which Church the gates of hell shall not preua●le: 
Matt. 16. & vlt.  and to whom Christ promised his assistance to the world's end: Even so is religion, upon which the Church & kingdom of Christ doth stand firm & steadfast. Novelty therefore 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, time, place and manner how they were brought first in, and who they were that opposed themselves against them: what great stirs and troubles also were raised every where about them; and lastly how, and by whom they where condemned as noveltyes and heresies. And what can be a more manifest sign of novelty than this? In like manner all other heresies, that have been brought in against the Apostolic doctrine of Christ are convinced of nouclty, for that we can show what time every one of them began, in what place, who was the Author, who were the opposers thereof, and lastly by whom they were condemned of novelty.  
Secondly, before the year of our Lord 1517. Lutheranisme was never 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 peep out his head, there was no other religion known to be exercised in the world (besides the jewish, Mahometan and Pagan) but the Catholic, and that of the Hussites.  
Thirdly, if you say, that any of these Religions, for example's sake the Lutheran, always was, but yet lay hid: then I ask in what place the same lay hid, in what kingdom or town and who were the patrons & defenders thereof? Again how know you, that this religion was before, when as the same cannot be known but by some authors, who do not so much as insinuate any such thing, but the quite contrary. Furthermore, whereas in every age, and place there have been inquisitors of heretical noveltyes; by what means then could this religion lie hid for so many ages, that it should never be discovered or that never any one of the followers or teachers thereof should fall into their hands, and be punished? Surely never any heretical Sect could yet lie hid so cunningly, but that she should often have been deprehended, and publicly called into examination and question. Moreover if before Luther, that Religion had been in the world, how chance that the followers thereof, who had hitherto lain hidden, did not then come publicly forth, when Luther began to preach, and acknowledge him for the Doctor of their faith & League-maker of their religion? How happened it then, that they came not abroad in public, and embraced him as their fellow, and Patron, who had now at last set at liberty this their Religion, so long before lain hidden and oppressed in secret corners? But no such appeared that were ever followers of that Religion before, but that as many as joined themselves with Luther, 
De Missa Angulari lib. 2. cont. Zuingl.  did profess Catholic religion before; as Luther himself was also Catholic before and a Friar, who for 15. years together had daily and denoutly said mass, as himself confesseth.  
By all which it is more clear than the sun, that Luther's Religion is altogether new, and was not known unto the world before his time: 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 every of the same heads of belief, or the same body of doctrine, which Luther did. And although Luther took some of his opinions from the old heretics, notwithstanding Lutheranisme is not therefore the same Religion with that of the old heretics, but only in part: for that a Religion is the embracing and comprehending of all the heads of belief, which are ordained and determined to belong to faith: but none before Luther did ever teach this embracing of opinions.  
The same is likewise convinced by another reason: for that it is manifest, that the Ancient Fathers and doctors of all ages, were not of Luther's religion; seeing they teach Frewil, necessity of good works, Merit of life everlasting, and possibility of the Divine Law: They do also allow of the Invocation of Saints, worship and honour of holy relics & Images, sacrifice of mass for the quick and dead, Order of ministers in the Church, monastical vows, evangelical Counsels, the fast of Lent, and the like; all which things the Lutheran Religion doth reject as superstitions, impious, and injurious to God. Now that the ancient Fathers did profess and allow all these things before rehearsed, is most manifest out of their own writings: neither can the Lutherans or calvinists 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 profess this religion, but for the most part reprove and disallow it: then is it evident, that the same is not ancient, but new. For no religion was ever accounted in the Church for true, but that which the ancient Fathers & doctors of the Church did hold and profess.  
Whereof it evidently followeth, that Lutheran religion is not Christ's religion. For that Christ's religion is not new, but ancient: but Lutheran religion is new (as we have showed) and not ancient. Christ's religion hath always flourished in the world ever since the Apostles time: but Luther's religion hath not so done, but began within these 100 years: and before that time we have showed that it was not. Again, if Luther's religion be truly Christ's religion, then is the visible company of men that embrace the same, the true Church of Christ: Therefore Christ's Church was not before Luther, because the Lutheran Religion which doth make the true Church, was not before Luther, as we have demonstrated. For if you say, that Luther's religion was in the Apostles times, and in some of the former ages; then must you prove, that there were some men in those times, who embraced and professed his opinions. Surely we easily prove the contrary: for that it is evident, that Mass for the quick and dead, Order of Ministers in the Church, monastical vows, and the like which are repugnant to the Lutheran religion were in use in the Church in the Apostles times, and the next succeeding Ages.  
But let us grant, that Luther's religion was in the Apostles times, and somewhat after: yet at leastwise in the third and fourth age it began to fail & fall quite away. Which thing the Lutheran Doctors themselves do also confess, as may be seen by that great Centurion work setforth by them, in the 2.3.4.5.6.7.8.9.10. Century, or age, and 4. Chapter of every Century. Therefore by this account the Church of Christ, at least for 1300. years hath fallen away & perished: for that so long time at the least, it is evident that Lutheran religion was not, but the quite contrary to have been extant and flourished. As also by this account, the true religion was extinguished for so many ages, the Gospel obscured, Christ's Church overthrown, until the Dutch Prophet Luther rose up, and dispersed that lamentable darkness, through the light of the Gospel, to the world, and re-edified the ruins of the Church. This do the Lutherans often insinuate in divers towns of Germany when as they write upon the forefronts of their houses, in great Capital letters, these, or the like words: Such a year etc. appeared the true light of Christ's Gospel to this City, Superstition put down etc. But if the Church of Christ perished for so many ages, how then is it true, that she is built upon a rock, and not rather upon sand? How then is it said, that the 
(a) Math. 16.  Gates of hell shall not prevail again her? How is she the house of God, the 
(b) 1. Tim. 3.  Firmament and Pillar of truth? How then is the 
(c) Daniel 2.  Kingdom of Christ (which is the Church) stable, firm, everlasting, and never to be ruined?  
Again, if you say that Luther's Church & religion was in all Ages from the Apostles times, but yet in secret and hidden: besides that such a fiction wanteth an Author, to affirm it, the same is void of all probability as we have now showed. But, be it so: 
The Church of Christ cannot be hidden.  let us grant that it was hidden all that while; but then was it not the Church of Christ: for that she is a 
(d) Matth. 5.  City placed upon a mountain which cannot be hidden: She is the 
(e) Isa. 2.  mountain of the house of God, prepared in the top of mountains, and placed above the hills, clearly seen of all men, & to whom all Nations in the world have recourse. She is the Kingdom of Christ, that reacheth from 
(f) Psal. 71.  sea to sea, and from the river to the bounds of the earth. She is that great 
(g) Dan. 2.  mountain, that filleth the whole earth. For that the Church of Christ must be conspicuous & manifest to the world, that by her excelleny and comeliness, by her manner and outward show she, as it were, may entice Gentiles unto her: so as they that will become Christians, may know whither to go, to whom to have recourse, and from whom to receive instruction.  
Likewise her Doctrine and faith must needs be also manifest, or else the same would be unprofitable to the world, nor could she convert Gentiles. So as in the greatest persecutions that ever were, she never lay so hidden, but that she might be known to all, as out of the Ecclesiastical histories is evident; whereby it came to pass that she had so many martyrs. Again, if she had lain hidden for so many ages, she had been altogether unworthy of the Name of a Church. For how may she be called the Church of Christ, that dareth not publicly to profess the true Doctrine of Christ? or that she should be so faint-hearted & fearful of death, as to hide herself in a dark cormer, so many ages together and dare, to come abroad into the light, lest she should be seen? And last of all, how can she be called the Church of Christ, that for so many ages hath not only hidden herself, and suppressed the true profession of faith; but hath professed also a false faith, to wit Papistry, adored Idols, and defiled herself with a thousand superstitions and sacrileges? For that before Luther, all Christians did carry themselves outwardly in all points as Catholics, or else strait would they have been apprehended and accused by the Inquisitors and Bishops, and punished as heret●kes. And therefore should the Church of Christ have been more miserable, than the ruins of the synagogue, or the lewish Sect, which always in some place or other had their synagogues and free profession of their Religion, nor was ever constrained, at least generally, to the worship of Idols. She should, I say, have been more miserable than all heretical sects and Conventicles whatsoever. For that there was never any Sect of any name, which had not her temples, her religious houses, her Cowents, her Bishops, the form and profession of her faith, that so she might be known of all.  
Whereby it is manifest, that nothing can be more absurdly said, then that the Church of Christ hath lain hid for so many ages: and therefore I do conclude with this Dilemma: That the Lutheran or Calvinian religion, was either before their Authors (to wit Luther and Caluin) or it was not. If it were not, then is it altogether new, and therefore cannot be the religion of Christ: which is ancient. If it were before the Author, than was it secret, & therefore cannot be the religion of Christ, which is a ways apparent & manifest. And whatsoever in this discourse hath been said and proved concerning Lutheran religion, you must understand to have been said and proved also of Caluinisme and Anabaptisme, for that the self same novelty and reasons belong to all three, but that for perspicuityes sake, and not often to repeat with tediousness all three names, we have only nominated one.  
Therefore do I conclude with the words of S. Hierome, 
Hier. Dial. contra Lucifer. in fine.  who writeth thus: That I way set thee down briefly and plainly any opinion. Thou must (saith he) remain in that Church, which was founded by the Apostles, and continueth until 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 jesus Christ, to u it of the Marcionites, Valentinians, montanists &c. know thou certainly that, that is not the Church of Christ, but the Synagogue of Antichrist: for that because they were instituted afterward, they do demonstrate themselves to be those, whom the Apostle foretold etc. Nor let them flatter themselves, if out of certain places of Scripture they do seemete affirm that with they say: for that the Devil did also alleagde Scripture for his purpose: and the force of Scripture doth not consist in reading, but in understanding. So S. Hierome. Novelty therefore is a sign of heresy fortould by the Apostle: denomination is a sign of novelty: and the usurping of Scripture, is common to the Devil himself, and all heresies.   

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 continual Succession of Ministers in the Church, from the Apostles; which succession is necessary, that any Religion or Church should be deemed Apostolical, for without the same it cannot be continued with the Apostolic. So as the Ancient Fathers for the most part teach, that they, who say, they have the true Church of Christ with them, must bring forth the succession of their Bishops, and reduce the same upwards to some one of the Apostles, by an orderly continuation: which if they cannot do, it is an easy matter to convince them, that the true Church of Christ is not with them. For so Optatus Milevitanus in his second book against Parmenian, when he would convince the Donatists, that they had not the true Church with them, said: Show forth the origen or beginning of your sea, you that wildaime the Holy Church to yourselves. And Tertullian in his prescriptions against heretics, saith: Let heretics show 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 have some Apostle or Apostolic man for his Author and predecessor. etc. The same argument do the rest of the Fathers commonly use, as 
(a) lib 3. cap ●.  Irenaeus, 
(b) hoeresi 27.  Epiphanius, 
(c) count Lucifer.  Hieronymus, S. 
(d) cap. 4. cont. Epist. Fundam.  Augustine, and others.  
Now it is well known, that neither Lutherans, calvinists, nor Ana Baptist's can with any the least colour do the same. For to whom, I pray you, did Luther, who for the most part was the Author and first parent of these new religions, succeed? Whose Chair 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 clear, that they want that succession which the Ancient Holy Fathers do require, that any Church should be joined with that of the Apostles.  
Again, 
Want of Ordination.  they do not only want succession of Chair and authority, but even the ordination of degrees, descending from the Apostles. For that there was always requisite a double power in the Ministers of the Church, both of them by an orderly continuation derived from the Apostles, as before we have showed in the 7. Consideration, to wit, Power of Order, by which Sacrifice is offered and Sacraments are made to sanctify the faithful: and Power of jurisdiction, by which the authority of governing and feeding the Church with the word of God, is given etc. But these new religions, can reduce neither of them to the Apostles. Not the power of jurisdiction, because they want succession, as before we have 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 needful, they do contradict all antiquity and the perpetual use of the Church. For never 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 whom by the Constitution of the Apostles themselves, must be adjoined two other bishops, as is expressly commanded in the first Canon of the Apostles, & fourth of the Nicene Council: 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 given thee by prophecy, with imposition of the hands of Priesthood: that is to say, of those Bishops who together with the Bishop that doth ordain, do lay their hands upon him that is ordained, as the Ancient Fathers do expound it.  
By which it is clear and evident, that the Lutherans and Caluinists have neither of these foresaid powers from the Apostles, nor can they derive the same from the Apostles, and consequently in that they do not descend from them, they have not the true religion and Church with them. For that the true Church, according to both powers ought to be derived, and to have continued with them from the Apostles, as we have showed before: seeing that all power spiritual aught to be derived from Christ through the Apostles and their successors, by a continual and orderly succession, and communication to other ministers of the Church, as the corporal life of man is derived by certain means, through a continual succession from our first parent Adam, to the last.  
For even as in the old Testament, there were no priests except those that descended from the Tribe of Levi▪ through Aaron: so in the new, there are no priests or Bishops, except those that descend in degree of Order, and power of jurisdiction from Christ the chief Priest, through the Apostles and their successors. And therefore as the Synagogue could not be without priests, descending by a continual succession from Aaron: so the Church of Christ cannot be without Priests, or Bishops, descending by the same continual succession, from the Apostles and their successors. But the Congregation of Lutherans and calvinists, had never any such ministers; had never any Bishops-lawfully ordained amongst them, descending in power of jurisdiction from the Apostles or their sucessours, to govern the people. And therefore it is clear, 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 lawful authority, but came of themselves: and for this cause are they and their Authors worthily to be suspected of error, lest perhaps they prove to be wolves, and seducers. For that no man may preach in the Church, unless he be sent by lawful authority, according to that of the Apostle: How shall they preach, 
Rom. 10.  unless they be sent? otherwise there should soon arise a great confusion in the Church, for that every one might take upon him the office of preaching and governing the Church, and sow abroad what errors he listed. And if in a temporal Common wealth & human Policy, no man may intrude himself, and take upon him the office of a magistrate to govern the people in temporal things, only pertaining to this life, but that he must first be appointed thereunto by the Prince: How much less than in the Church and spiritual kingdone of Christ, may any man assume unto himself the office of Pastor to govern the people, in those things which belong to eternal salvation, but he that is ordained and appointed thereunto by the supreme rector of the Church, and Prince of holies? For that confusion in government of the Church is much more to be avoided than in Policy; when as the one threatens destruction to the soul, the other only loss of goods and fortune.  
Again, 
joan 10.  he that entereth not by the door into the theepfold, but climbeth up some other way, is a thief and robber, saith our Lord. But he that taketh to himself the office of a Pastor in the Church without lawful Mission and Auchority, he entereth not in at the door, but climbeth up some other way, as the holy Fathers do commonly expound the place, and is manifest of itself. For what is it, to enter in at the door, but to enter by the lawful way, and by lawful authority? The door is the ordinary way, and made of purpose whereby to enter into the sheepfold, and whereby is designed that authority, by which the Ministers of the Church are to be admitted into the sheepfold of Christ, to govern and feed his sheep.  
Furthermore, our Lord saith in S. john's Gospel: 
joan. 7.  he that speaketh of himself seeketh his own glory: but he that seeketh the glory of him that sent him, he is faithful, and in him there is no injustice. By which words we are warned not to believe them, who are not lawfully sent, but come of themselves, because they seek their own glory, and therefore they do not speak for truth, but for their own praise and commodity, 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 Saviour Christ, saying: Neither doth any man take the honour to himself, but he that is called of God as Aaron. 
Hebr. 5.  So Christ also did not glorify himself, that he might be made a High Priest; but he that spoke to him: My Son art thou, this day have I begotten thee. Whereby our Saviour did so often inculcate to the jews his mission, to wit, that he came not of himself, but was sent of his Father; and confirmeth the same many ways.  
From whence it is clearly deduced, that Luther, Caluin, and the rest of these new Doctors are not to be heard, but their doctrine altogether to be shunned: because it is manifest, that they were not sent by any lawful authority, but came of themselves. It is also manifest, that they usurped unto themselves the offices of magistrates and Pastors, & the Authority of reforming the Church. It is manifest. I say, that they came not in at the door, and by the lawful way, but climbed over some other way into the sheepfold: and therefore according to our saviours judgement and sentence, they are to be accounted for thieves and robbers.  
Perhaps they will say, that they were sent of Christ immediately, as in old time the Prophets were sent by God in an extraordinary manner to reform the people; and as the Apostles were sent by Christ our Saviour to convert the world, and as S. Paul, after the Ascension of our Lord, who was not sent of men, nor yet received the Gospel from men but immediately from God himself.  
To this I answer first, it is not enough to say, and stoutly to affirm but it must be proved, and convinced to be true, lest it may seem to the people & ordinary pastors to reject them as deceivers, for a lawful cause: as the Prophets and Apostles, did not only say that they were sent of God, but showed the same also abundantly by heavenly signs.  
Secondly all Archeretikes and false Prophets throughout every age have affirmed the same, to wit, that they were sent of God, & from him received their Authority. And therefore either we must receive them all or none. For why should I (for example sake) rather believe that Caluin was sent of God, than Luther, or Menno, or Munzer, Arius, or any other Archeretike, when as he can produce no greater signs or testimonies for his mission than they?  
Thirdly, if Caluin were sent of God, than Luther was not sent of God; and so likewise to the contrary. Because if two men do prophecy contrary things, and that the one doth condemn the others prophecy and doctrine of error and heresy, the one doth so destroy the others religion: and therefore if they were both sent of God, it seems that the spirit of God doth oppugn, deny, and overthrow itself, destroying by one, what he had built by another. But amongst the Prophets truly sent by God there hath always been a principal unity and consent in doctrine.  
Fourthly, if Luther or Caluin were set of God to reform the Church, I demand then what time, and in what place, God gave them this Office? what words did he use unto them, cyther internal or external? In what manner did he declare unto them the chief heads and points of this Reformation? what order and manner did he prescribe them? How, or in what form did he appear unto 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. john Evangelist in the Apocalyps? For that he is wont to observe all these things with those whom he sendeth. And the Prophets themselves presently in the beginning of their preaching did explicate and declare all these things to the people, that they might understand of whom they were sent, or what commanndement was given unto them to perform, as out of the prophesies of Isay, jeremy, 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 time, and with what words our Saviour sent the Apostles, and what he enjoined them to do etc.  
But now these our new Prophets were so simple, that they did not think of feigning any such thing, if they would have had themselves thought to have been sent immediately from God: and therefore they made no mention at all thereof; which is a most certain and manifest token of lying and falsehood, when of necessity they be driven to say they were sent from God.  
For who can doubt, but that, if they had felt the least semblance or shadow of this Divine mission, they would have presently published the same in the first front of their writings, and have manifested the same to the world, to wit, the express time, place, manner, commandment of God, and other circumstances belonging thereto?  
Fifthly, I add, 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 therefore a most exact description of this mission & an express mention of such things as God would have reform, had by naltogeather necessary: & that the same should have been propounded to the Church, in God his name, and in the very word● that he spoke them, as the Prophets were wont to do when they did propound to the people God's divine commandments in his name. But these new Prophets have not proceeded so, but have gone from one opinion to another upon mere chances, and as times and things have so required: as it is wont to happen in contentious and debates, when men's minds be more and more provoked to anger and revenge; and as they learned by experience to prefer most their own comodityes, and oppugn the Sea Apostolic, that condemned them. For whatsoever they thought might most endamage the Pope's authority, or profit and confirm their own, that they established as a point of faith, and the very kernel of the word of God, as afterward we shall show.  
Sixtly. In human Policy and Government it is not enough 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 have letters Patents sufficient, sealed with the Prince's seal, which are notwithstanding carefully examined for fear of deceit; and if by chance any sign of imposture be deprehended therein, he is not admitted until further testimony be produced. The same we see in like manner in the Pope's Legates and Nuntij, who all must show their Patents Authentical, wherein their Mission & Commission is contained; or else they are not received nor have Authority. What sottishness then is it to admit into the Church and Kingdom of Christ, not only new Pastors and Teachers, but Reformers also of the whole Religion, whereon the Church consisteth, upon pretence and colour only, that they say they are sent of Christ, and have the spirit God, not showing their Patents, nor any other sign or token, whereby to confirm the same?  
Seventhly. The very computation of time is also mightily against them. For if the Church from 600. years after Christ hath been decayed and fallen away, and consequently been made the synagogue of Antichrist, as they say it hath: then how happeneth it, that the Mission of these new Reformers hath been delayed until now? Why hath God forsaken his Church for whole 900, years, and suffered her to be thus ruinated, and swim in all Idolatry and superstition, as though she did nothing belong to him: and now after all this time at last to send these new Reformers or Architects unto her? Is this the love of Christ, think you, towards his Church, which he washed with his blood, quickened with his spirit, and adopted to his Spouse? Far more lovingly than so, did he bear himself towards his hand maid, to wit, the jewish synagogue, to whom he sent Prophets, and did not forsake her, although she fell into Idolatry and wickedness, sonding unto her continually, even to her very last end and destruction, his servants; and endeavouring by all means possible to reclaim her. And therefore if these men will needs seem to be Reformers, they should have feigned the Church to have perished a little before, and not to have lain rotten and putrisyed in her fall, for so many ages; or else the great space of time between, doth confute their mission, and show it to be imprudently feigned.  
Eightly, To these may be added other most certain signs of their not sending from Christ: as for example, their bad life, their pride, their contempt of the holy Fathers, their errors and untruths wherein they are every day deprehended and taken, their inconstancy of doctrine etc. of which I mean to treat in the ensuing reason.  
And last of all, they teach that nothing is to be believed but what is in Scripture. Let them then show us out of Scripture that they were sent of God to reform the Church; in what place and in what words the Scripture saith this Authority was granted unto Luther or Caluin; or otherwise we may not believe them (themselves being witnesses) and much less accept them for Reformers of the Church.  
The Lutherans indeed do go about to establish the mission of their Prophet, by a certain Chronographical prophecy out of S. Ambrose & S. Augustine insinuated in this verse of Te Deum: Tibi Cherubin & Seraphin incessabili voce proclamant. For that a few years ago they set forth a picture of Luther cut in brass with this inscription: Divinum atque admirabile Vaticinium D. Ambrosy & Augustini de tempore & adventu S. Lutheri, quo contra Antichristum Romanum scribere coepit, ut in litteris huius versiculi numerum anni represent antibus continetur, quod est apud Christianos Fideles admiratione & notatu dignum. A divine & admirable Prophecy of S. Ambrose & S. Augustine, concerning the time, and coming of Saint Luther, when he began to write against the Roman Antichrist, as it is contained in the letters of the verse following, representing the number of the years: a thing worthy to be noted and admired of all faithful Christians.  
tIbI CherVbIn & scraphIn InCessabILIVoCe proCLaMant.  
The numbers of the letters of this verse, they say do make M. CCCCLL. WIIIIIII. or 1517. in which year 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 years of the event of things hath been seen. And then secondly let us grant it to be a prophecy insinuated of Luther by the number of these letters; yet thereby should not be signified a reioyeing and exultation of heavenly Spirits for Luther's preaching, as his sectaries would have it; but an excecation or blinding rather of Luther, & of althose which were to embrace 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 Hymn of Te Deum) is designed the excecation of the jews, as is gathered out of that which followeth in the same place. For that God is there provoked in such sore that he revengeth with condign punishment so great wickedness & impiety, showing by the beauty of his sanctity how greatly all kind of sin doth displease him. And in like manner shall the Seraphim thunder out revenge towards the end of the world. Apoc. 4. And last of all if we write these Names, according to the Hebrew, by M. and not by N, to wit Cherubin & SeraphIM, as they are truly to be written, then will there arise out of that verse Three thousand five hundred and 17. years: which being ended notwithstanding shall the Cherubims & Seraphims cry Holy, Holy, Holy; but yet this voice shall not be a rejoicing or exultation for the increase of Luther's Gospel, but rather an approving or approbation of the just punishment, wherewith he and his followers shallbe tormented for all eternity.   

The FOUR Reason, From the want of Miracles.  
THESE new Religions together 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 show they were not falsifiers, but true Pastors sent from God, and thereby convince, that the Church ought to receive them. For whereas it is manifest out of Scripture, that many false prophets were to come into the world in these last days, 
Matth. 24. Marc. 13 1. Tim. 4.  who should brag that they were sent from God, & of whom our Saviour did warn us to beware, 
2. Tim. ●. 2. Pet. 3. Matth. 7. & 24.  therefore no new teacher is to be admitted but rather to be suspected, that cannot give a full testimony of his doctrine: which full testimony can not any way be given, but by divine & heavenly signs, as are, for example, Miracles, foretelling of things to come, revealing of mysteries, and the like: which things, for so much as they do exceed the force of human power, it is mnnifest that they are from God; and are as it were Patents and witnesses signed and confirmed by God, whereby this divine mission is approved.  
Heerhence it is, that so many as ever have been sent of God immediately to teach or instruct the people, have come endued from him with miracles, or other supernatural signs, whereby their Mission hath been made manifest to the people. For so did Moses, when he was to bring the children of Israel out of Egypt, and to give them a Law, come with a mighty power of miracles, and wrought very many either himself, or God by him, as often as he appeared unto him in a visible shape. So did all the Prophets confirm their mission, either with miracles, or with revelation of mysteries. The same also the Lord of Prophets himself, who although he might have clearly convinced out of Scripture, that he was the true Messiah, and that by the testimony also of S. john Baptist: yet notwithstanding presently in the beginning of his preaching, he showed by many miracles, that he was sent from God the Father, for the salvation of men; in so much as he said unto the pharisees who for hate and malice believed him not, that if they would not believe him for his own sake, yet at leastwise being convinced which the greatness of his miracles, they should believe him. In like manner did all the Apostles confirm their mission with miracles amongst the jews and gentles: as also did the first preachers and Apostles of divers nations who brought them from Paganism to our faith & religion. Wherefore let these new Prophets brag never so much that they be sent immediately from God, except they confirm the same with miracles and supernatural signs, as all those who were sent indeed immediately from God, have done, they be not any way to be heard or regarded.  
Nor doth that argument any thing avail against us, that S. john Baptist wrought no miracles; because God did many & supernatural things about him, which well 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 have proved, that they were not only sent as correctors of manners, but also as reformers and correctors of the whole religion, to build up a new the Church that was fallen, to raise to life the kingdom of Christ that was dead & to make all things new again. What great miracles had there needed to have been; to have convinced the world to believe these marvelous and wonderful things; and to have received the workers thereof for such? For although they had raised a thousand dead men, and had cunred an hundred thousand lame, blind, and diseased, yet had it scarce been enough to have given credit to so great an innovation. First because the Apostle saith: 
Gal. 1.  Although we, or an Angel from heaven do evangelize unto you any other doctrine then that which we have evangelized unto you, let him he accursed. And repeating the same again for greater confirmation, he addeth: As we have said before, so now I say again: If any do evangelize unto you besides that which you have received, let him be accursed. And if we should not believe an Angel, that should preach any least thing against the received saith & doctrine of the Church, what great need of miracles should there be to give 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, all her children in the state of domination; that the principal heads of religion are to be reform;, & that ●●ut her or Caluin were sent froth God to make this reformation? Should it not be 〈◊〉 (think you) that all the miracles of the Apostles, yea of Christ himself, should be renewed again in such a reformer?  
Secondly, for so much as the Catholic religion, which now flourisheth, hath been in possession for more than a thousand years (which our adversaries do also confess) in such sort that the same is accounted throughout the whole world for the true religion, and those that depart from her are held for heretics: therefore without very great and most evident signs it be manifest that this possession was wicked and unjust, it cannot now be thrust out and owerthrowne. Again these signs must be so perspicuous for the convincement of man's understanding, that there be left no place of doubt or tergiversation; for else their be not bound to believe, but rather still to adhere to this so long possession and no ways to forsake their religion. Moreover seeing that the Catholic religion hath shined with the greatest glory of miracles, of wisdom, and of sanctity of her followers throughout all former ages, and doth at this day also shine: it is needful therefore of greater and more evident miracles now, whereby lawfully put her out of possession and reject her; as also there is more need of greater knowledge, sanctity, and public fame in the followers of these new religions now, then ever was in the old.  
And lastly: if the religion of the old Testament amongst the jews was to be changed, and that they were to pass from a shadow to the truth, or from a type or pattern to the true sampler itself; although our Lord might most clearly have convinced and showed out of the Scriptures that this mutation and change was to be made, and that himself was sent of God for the same purpose he thought good notwithstanding to confirm the same with very many & most wonderful miracles, that there might be left unto them no occasion of doubt or turning back: how greatmiracles then shall we think to be needful now for the changing of religion in the new Testament, when as the Scriptures do clearly denounce that there thalbe no more changes made but that God willbe present with her, for her assistance to the world's end, and that the gates of hell shall not prevail against her. For what wisdom were it for any man to believe so great a thing, so new and paradoxical so much against Scripture and judgement of all the ancientt Fathers, without extraordinary great miracles? Nay, what miracles can there be great enough to make a man at least probably to believe so strange a thing?  
Heerhence it is manifest, that we have great cause to require of them such miracles, and that they deal perfidiously with us when as they would have us to give them credit in matters of so great importance, without miracles; and unless we do believe all upon their bare word, they presently raise up grievous presecutions against us.  
But they will say. 
Whether do they prove their doctrine out of the Scriptures.  We prove our opinions and doctrine out of the Scripture. Be it so; but yet according to your own sense and judgement, and not according to the consent of the Ancient Holy Fathers, and the received Doctors of the Church, who lived before these our controversies, & so could not be any way partial therein.  
Again, their arguments like unto spider's webs are very easily dissolved by Catholic Doctors: beside that there are so many new Reformers sprung up within these 80. or 90. years, so many repairers of the decayed Church, so many renivers of the extinct Religion, who also be most contrary one to another's: and what one buildeth up, another pulleth down: yet notwithstanding do they all confirm their opinions out of the Scriptures, all do rest upon her testimony alone, all do make Scripture the only foundation of their building: and therefore, the proof of all is to be admitted, or of none.  
And lastly, seeing that nothing is to be believed unless Scripture say it: Where I pray you, 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 have many followers.  perhaps, that they want not miracles; for that it is a very great miracle, that in so short time, so many have embraced this new Gospel. And this perhaps might have some colour, if their religion were more austere, and strict unto the flesh, then is the Catholic. But seeing that this their new Doctrine doth banish all austerity and sharpness of the Catholic Religion, and give all liberty to the flesh, what miracle is it, if many follow and embrace the same? what marvel is it, if weighty things fall to the ground, when as their props be taken away, or that rivers run into the sea, their dams & stops removed? our corrupt nature doth most of all incline to liberty, which it findeth in these new religions, and therefore we do the sooner embrace and follow them, not because we being persuaded by the force of reason, do believe that they are more holy; but because we find in them, that which we sought for, and that which without fear we might enjoy, under the colour of religion and piety.  
Moreover this miracle may aswell be brought on the behalf of all the Sects of all these new Reformers, as of one: for that many have joined themselves not only to the Caluinists, but also to the Lutherans and anabaptists; and therefore they must be all holy and come from God as their Author. But God cannot deny himself, nor destroy that which he hath established, and therefore 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 Lives 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, envy, and notorious detraction, giving show of nothing less than an Apostolical Spirit. For as for Luther, we know, that he was sometimes a professed Monk and Priest, & thet by bound with a double vow of continency. We know also, that leaving his Monastery, and casting of his habit and profession, be returned to a secular life again, where joining himself to a professed Nun whom he enticed out of her Cloister, he lived daily in her company; by which fact in the judgement of all the world, he committed a twofold sin of Sacrilege, and did always reiterate the same as often as he abused her body: What manner of life can be more scandalous than this?  
Moreover we know, that he was so exceedingly given to good cheer and lust, that he was daily occupied in banqueting and drunkenness, 
(a) lib de vita coniugali.  affirming that a woman was more necessary then, to eat, drink, or sleep: & that it was 
(b) Serm. de matrimonio.  lawful to use the maid, if the wife refused to do her duty.  
The life of Caluin is written by Hieronymus Bolsecus, julius Brigerus, and others, being full of most notorious wickedness, to wit, false accusations of others, murders, robberies, filthy and lewd behaviour: all which things have been objected against him by divers writers, whereunto I could yet never see any answer.  
Of Luther's infamy it is manifest to all the whole world, that whereas he being a professed Monk and a Priest, he joined himself to a professed Nun: which fact by the judgement of all learned Doctors purchaseth infamy. For if by the emperors laws, 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 marriage, and daily useth sacrilegious copulation? For that it is a far more filthy thing to be an Adulterer of Christ, than an Adulterer of the wife or husband.  
The infamy of Caluin is also manifest out of the judicial Acts and process of the City of Noyon in France, 
Bolsecus in vita Calui. ni cap. 5. jul. Brigerus pag. 59  that he was convicted of a wicked crime, and by sentence condemned to have been publicly burned, if by the intercession of the Bishop of that place, that punishment had not been changed into whipping and burning upon his back with a hot iron. Whereby 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 railing of Luther it is evident. First, because from this fountain, to wit of pride, all his doctrines took their beginning. For when as certain Indulgences were to be promulgated in Germany, and that the office thereof having heretofore belonged to the Augustine Friars, now they being at this time pretermitted, the same was given in Commission to the Dominicans. Which thing Luther taking in very ill part, began with a spleen to preach against Indulgences: and though he were thereof admonished, and reprehended, notwithstanding by little and little he not only continued the same, but adjoined hereunto many more and greater articles of faith against the Authority of the Pope; whereby he caused wonderful troubles and garboils throughout all Germany, as largely writeth joannes Cochlaeus (that was an eye witness of all these things) in the Acts of Luther an. 1517. This pride and anger then was the first origen, and offspring of all Luther's doctrine, without which perhaps Lutheran Religion had never been, nor, so many other new sects neither, which since that time have sprung up, and risen from thence.  
Secondly, for that Luther in his Epistle to those of Strasburge writeth, that he would gladly deny the Real presence of Christ in the holy Eucharist, thereby to trouble & vex the Popedom, if the Scriptures were not clear against the same to the contrary. And in another place he writeth thus: If a Council should appoint, or permit the receiving of the Sacrament under both kinds; 
lib. de formula miss.  we by no means would use both; but in despite of the Council and appointment thereof, would either use one or neither; cursing all such as by order of that Council should use both kinds etc. Hear you see he teacheth us to abstain from a thing necessary for our Salvation, and that only in despite of the Council that should command or appoint it: when as notwithstanding we may and oftentimes aught to obey even a Tyrant, when he commandeth things lawful. Whereby we may see with what spirit he was carried way. For what may be compared to this fury of his? The same Luther in his book against K. Henry the 8. of England writeth, that Kings, Princes, Popes are not worthy to lose the lachet of his shoe, and that himself will be accounted for a holy man, whether men will or no. Also, that he cares not for a thousand Cyprians, nor a thousand Augustine's. Also, Christian Princes, Kings, and Emperors he calleth Tyrants, Idiots, fools, simple fellows, wild beasts, hangmen, nits, bubbles, enemies of God, most wicked knaves; & inventeth scurrilous songs and rhythms against them.  
Of Caluins' pride and railing besides that which D. Bolsecke hath abundantly written, the same is most evident in 
* lib 2. Inst. c. 14. §. 3. lib. 3. c. 4 §. 10. lib. 4. c. 12. §. 20. & alibi.  Caluins own books also: for that he doth every where contemn all the holy and ancient Fathers of the Church and male partly accuseth them of error. The School doctors he calleth sophists. In his Sermons he oftentimes broke forth into these, and such like words: I am a Prophet: I have the spirit of God: and if I err, God hath deceived me, and brought me into error for the sins of the people etc. He wrote also divers letters and pamphlets of his own praises, dignity & merit in the Church, which he always published, either in other men's, or some feigned name, as D. Bolsecke and others do write. Many the like tricks might I allege aswell against these as against other Authors and defenders of the new Religions of this Age, but that I am very unwilling to occupy myself in such affairs. 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 Commentaries & others.  
Now then, considering these things, who can once think with himself, that God would choose and use such men as these were (to wit infamous by all law and judgement of the whole world, of a most filthy life, of an unbridled and railing tongue, of a proud, ambitious, angry, and envious mind) to be the reformers of his Church? Who ever noted any such conditions or qualities either in the Apostles or Prophets, who were all most humble, and no ways infamous for any wickedness? And although they were unlearned and simple, notwithstanding upon a sudden the were endued with admirable wisdom, sanctity of life, and grace of miracles. They were wonderfully lowly of mind, of wonderful meekness, they contemned the pleasures of this life, and the earthly delights of all things; they were endued with wonderful 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 have been in all such, whom God hath used for the Conversion 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 have been stirred up to the contempt of earthly and transitory things, and love celestial.  
And if God did use such men as these to the Conversion of any Nation or Province, or to the reformation or correction of manners in any people, whose life was admirable to the world who notwithstanding did not receive their mission immediately from God, but from the Pope, by whom they were sent to do and execute these offices: then I pray you, what manner of men had it been fit that these should-have been, who are said to have been sent immediately from God, and this not only for the reformation of the chief heads and points of religion; but also to the reedification & instauration of the whole Church and Kingdom of Christ now ruined? And although all the sanctity and excellency, all the virtues, and spiritual gifts, which were either in S. john Baptist, or any of the Apostles, had been all heaped together in one, and had been all infused into these men; yet had the same not been sufficient, to warrant their Authority of so great a business. And shall we be so sottish then as to believe, that God would ever use such men, for so marvelous and high an enterprise, as were not only not endued with any holiness of life at all, but rather to the contrary, full of all infamy, impurity, pride, revenge and railing? For to what end had this been else, but to give occasion to such as have but the least dram of wisdom not to admit them, but as false impostors to avoid 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 either Ecclesiastical or secular, no, nor to accuse, or demand: How then shall such be admitted as reformers of religion, as chief architects or heads of the Church, or as judges of Bishops, Popes, and general councils?   

The VI Reason, From their errors and inconstancy in Doctrine.  
THE sixth reason is, for that the Authors of these new religions have manifest errors, and are very inconstant in their doctrine; which is an evident sign, that they have not the infallible direction of the Holy Ghost, and therefore are not sent immediately from God, nor any trust is to be given unto them.  
For how many soever have been sent of God to teach, and instruct the people were so governed by his heavenvly assistance and direction, that they could not be deceived in anything, either in their teaching, preaching, or writing. So as there was never any the least error found in the doctrine of the Prophets or Apostles; which our Saviour insinuateth, saying; jota unum, aut unus apex non praeteribit à lege, donec omnia fiant. One jot, or one tittle shall not pass 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 saith: That if in any writer one fault only should be found, it were enough to discredit the whole authority of that writer. For he that is deceived in one, might be deceived in more, and therefore we may not firmly rely upon him. Luther himself also teacheth us the same thing in many places of his works, 
Lib. contra Empserun.  whose words are these: Si semel deprehenderer etc. If I should be once found so lying, false, and grossly ignorant, then should all my learning, honour and fidelity utterly have an end, 
In assert. Teuton. art. 25.  for that every man, as reasen requireth would account me for a lewd and infamous knave. And again: Qui semel mentitur etc. whosoever is once taken in a lie, know most certainly that he is not of God, but aught to be suspected in all things etc. Which thing 〈◊〉 inculcateth in six other several places of his works. Nay moreover our Saviour himself gave unto us this sign in the Scripture, that if a tany time we deprehended a Prophet foretelling any thing that was false, we should certainly know that he was not sent of God.  
This being laid as a sure foundation, I make this argument: Whosoever in his doctrine doth err but in any one point, he is not sent from God: but Caluin and Luther in their doctrines do err in many things; Ergo it is certain that they are not sent of God. The Mai●r is already sufficiently proved: which our Adversaries themselves do also confess. The Minor I prove thus. For to omit all those things which they do falsely object to catholics, and which they do falsely affirm to be noveltyes in our Doctrine, and unknown to the ancients: To omit also all historical and chronographical errors, I will lay forth only two of theirs of most moment which are common to then both. The one, That we have no free-will, but all things do happen through an inevitable necessity. The other, That God is no less the Author and sorcer of evil works, then of good.  
That these be most manifest and pernicious errors, is evident, because they take a way all policy, all good counsel, all laws and precepts, all judges and Tirbunales. For that all these are in vain, if there be no free-will in man. Moreover the punishing of all kind of wickedness shallbe unjust also: for that whatsoever is not free of itself, & what soever is done by God as the author and compeller thereof, deserveth no punishment. And finally by this means they take away hell itself, and all punishment of the life to come, and bring in a most profuse liberty to all kind of vice and sin, as before we have showed in the second Consideration.  
These very two opinions, have given occasion to many, to go from Caluinisme to turcism, or else to Atheism. For that it is much better to have no God, 
Flores Calu. pag. 49.  than such a one, who is compeller and Author of all wickedness.  
Now as concerning the inconstancy of their doctrine, even in most special things, the same is incredible. Since the world began, there was never found a writer so inconstant, so forgetful and so contrary to himself and overthrower of his own doctrine, as Luther. For that he doth no less impugn himself, than the holy Fathers and councils, & that almost in all the chief heads of faith, as 
* In oper● inscripto Lutherus Septiceps.  joannes Cochlaeus and others do show at large. And about that only controversy of the Eucharist, out of Luther's own works, himself being yet alive, were noted 36. manifest contradictions by one Gaspar 
(a) In tabula contradict. Lutheri  Querhamer. a lay man of Saxony, and published to the world, to Luther's utter confusion, and no small crack of his credit. In like manner about Communion under one kind, were noted by Cochlaeus seven different heads contradictory one to the other. And finally the whole book of Cochlaeus entitled Lutherus Septiceps, containeth nothing else, but Luther's contradictions, and contrary opinions, almost of every article in controversy, set down and expressed in his own very words. And in every contradiction you know, it is necessary that one part be falst.  
Of Caluins' Contradictions, 24. are set down by Coccius in his own words: too whereof will be sufficient to set down in this place. Of God's omnipotency in one 
(b) ad cap. 1. Lucae.  place he saith: Verbo Dei etc. There is no impossibility to be objected to the word of God: And in 
(c) ad Cap. 2, I saiae.  another place he saith: Illud somnium etc. That dream of the absolute power in God, which the devynes have introduced, is an execerable blasphemy. And 
(d) de praedestinatione.  again. Ego detestor etc. I do detest this doctrine, wherewith the papistical divines do please themselves, when they feign a certain absolute power in God etc. About the divinity of Christ, in one 
(e) ad cap. 1. loan. vers. 1.  place he writeth: Christum esse verum Deum etc. That Christ is true God, & of the same substance with his Father. And in 
(f) Cont. Gentil. refutat. 10.  another place: Nomen dei etc. The Name of God by excellency doth pertain only to the Father: and he is only & properly the Creator of heaven and earth: Nay more the Son is subject to the Father also according to his Divinity. Again in the same place: Impropriam & duram &c. That is an improper & hard speech 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 Divine Nature, is inferior to the Father. Behold then whither this novelty is come at last.  
These things being considered, what wise man can ever be brought to believe, that these men were sent of God to reform the Church? For how should they repair this ruined Church, who so shamefully destroy their own doctrine? Who can be thought so simple, and of so small wisdom and circumspection, that he cannot avoid so manifest contradictions, in matters of so great moment? Certainly whosoever is contrary to himself, and what he now establisheth, by and by destroyeth again, he without all doubt doth not speak from the spirit of God. For if I build (saith the Apostle) the same things again, which I have destroyed, I make myself a prevaricatour. 
ad Galat. 2.  The spirit of God cannot be contrary to itself, nor deny itself.  
Whereunto is added, that although they contradict themselves in many things, and overthrow their own pleas, yet notwithstanding they are so bold & malapert, that they dare affirm themselves to be certain of their own Doctrine, and the same to be most true, and the very Doctrine itself of Christ. For so saith Luther: Certus sum quòd etc. 
Contra Regem Angliae.  I am certain that I have my Doctrine from heaven. And, I am most certain that my Doctrine is not mine, but of Christ; and that my doctrine cannot be contrary to itself, seeing that it is the Doctrine of Christ. And in another place he saith. Se ita esse etc. that hit Doctrine is so certain that he will not have it judged of, 
Contra Statum Ecclesiast.  or contradicted by any man, no not of the Angels. And, that no man can be saved, unless he receive, and embrace his doctrine.  
In like manner Caluin was wont often to exclaim in his sermons, that he was a Prophet, and, that be could not be deceived, unless God had deceived him &c. as before in the 5. Reason we have showed.  
By which it is manifest, that these men did not only, not speak out of the spirit of God, when as they are so full of errors and contradictions; but that they be impostors also & deceivers of the people. For whosoever affirmeth his Doctrine, wherein there be so many errors and contradictions, to be of God; is presumed not to deal sincerely, but to speak against his conscience, and to beguile the people: seeing that it is evident that he that doth so, can have no in ward light from God, whereby to make him certain of the verity of his doctrine, or the testimony of God, because God cannot witness or reveal Doctrines contrary or repugnant one to the other. With what force then do they so boldly affirm, that their Doctrine is of God, or the Doctrine of Christ? therefore they do not deal uprightly in this affair, but would only deceive the world.  
Some perhaps may answer hereunto 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 answer hath no colour of truth. For whosoever have been sent immediately 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 never err the least jot 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 every 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 been taken in any error or contradiction, all their credit and authority had been lost, and they had worthily been rejected as false impostors and deceivers of the people. And so if Caluin and Luther had been sent from God to repair and re-edify the Church, it had been specially necessary that strait in their beginning, their Doctrine had been , and without all contradiction, lest they might have been rejected and contemned as deceivers, and that worthily. Again I demand, of them, when and at what time did they at length receive that fullness or plenitude of spirit, that they could not err any longer? How should this be manifest to the world, that men might know when to believe them, and when not, to wit not in the beginning, but yet in the later end? For if this were not known, they might presume, and that worthily, that they would err as well after, as they had done before.  
And finally it is evident, that in all their life, they were variable, changing, correcting, or contradicting themselves almost in every book and work they set forth; as before we have showed by that little we have alleged, and may do much more out of the many places produced by Cochlaeus, Coccius, and others, out of their own words and writings. For the further they went, commonly the more bitter they were; and what they spoke but mildly in the beginning, that they either exaggerated, or changed it into some contradiction in the end.   

The VII. Reason, Taken from the frauds and deceits which the Sectaries commonly use.  
THAT Religion is always to be had in suspicion, whose Authors & maintainers do use guile, deceits and lies to uphold 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 lies. But now the Authors and maintainers of Lutheranisme and Caluinisme do use many fraud's and lies, wherewith to propagate their religion; Ergo, they are worthily to be suspected.  
That they use deceits, it is manifest. 
Heretics impose false doctrine upon catholics.  First, for that they do falsely charge the Catholics with many absurdities, whereby they may more easily impugn and defame their Religion: as for example, that the Papists do worship images wood, stocks & stones, even as Ethnics do adore their Idols: so as whatsoever they find in Scripture that is against the worshipping of Idols, that they bring in against the veneration of Images. In which case they deal not sincerely. For they know well inongh, or may know if they will, that in the Catholic Church Images of Saints were never adored as Gods, or with any worship that is due unto God alone, as Idols are adored by Ethnics: 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 pass to the first pattern thereof, to wit to the Saints themselves reigning with Christ in heaven. For that the external sign of adoration, Which is made before an Image, is the worshipping of the first pattern or prototype thereof. As for example to erect a Statue or Image to a King, and to do reverence thereunto; now this reverence is done to the Image materially only; but the honour itself redoundeth to the King, whom the Image representeth.  
That this honour which is thus done to Saints, is not the worship proper unto 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 think those whom he hath so highly exalted in glory, to be worthy also of some honour. Which thing truly doth not any way redound to the injury, but to the honour of God: even as it redoundeth to the honour of a Prince, when we honour his Nobles & Courtiers for the respect we bear unto the Prince; to wit because they be his domestical servants, friends etc. And this I have here spoken, because that many simple people are beguiled, and misled about this point.  
Secondly, they say, that Papists do adore bread as God, and therefore they be Artolatrae, which is as much to say, as Bread-worshippers; by which name Caluin oftentimes calleth Catholics. But in this also they use deceit. For they know well enough that Catholics do not believe, that in the Eucharist there remaineth bread, but that there is present truly, really and substantially the body of Christ, together with his soul and divinity; and so do not adore bread, but the whole body of Christ there present.  
Thirdly, they affirm, that Papists do not put their trust in the merits of Christ, but in their own, and the merits of Saints.  
Fourthly, they say, that Papists do teach, that men be not justified through the faith of Christ, but by their own merits, and the like: which are nothing else indeed, but mere impostures and deceits, invented to defame the Catholic doctrine. I could produce more than an hundred of like articles, falsely imputed either to the whole Church, or to Catholic Doctors thereof. 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 business, and go about to establish the Truth?  
Moreover, these fellows do not only impute unto Catholics these and such like absurdities of opinions, 
They object fal●e crimes to catholics.  but they lay to their charge also false crimes especially to such men whom they most fear will withstand their wicked endeavours, to wit, Murders, Treasons against Princes, and divers kinds of such like villainy. Good God How many libels and pamphlets have been set out these years passed by the Caluinists and Lutherans, & do daily at this day come abroard, wherein they accuse Religions men (innocent God wots from such crimes) of most outrageous and filthly wickedness? But these wily deceits are easily discovered. For either the innocency of these men is wittnessed by the public letters of Magistrates, and the others falsity made manifest: or else their accusations are clearly refuted by the manner of their relation, & the circumstances themselves. For in some of their Accusations there have been noted above 50. most manifest untruths: In others 12.15.20. etc. so blind is that their fervent hatred, that they care not with what probability they charge their Adversaries, so they may hope to hurt them thereby. But this hurt they do, is but for a little while; for after that the impudence of their calumniations is once discovered, it redoundeth to the great commendation of those who were accused, and shame unto them that were the plotters and abetters thereof.  
And finally for confirmation of their absurdities, 
Their corruption of authorities.  they use egregious frauds and deceits, either by adding, taking away, or altering something in the allegations of Scriptures & Fathers; or else by omitting the plain words, and producing those that seem obscure, thereby to make them seem to favour their Doctrine. For Luther, to establish his opinion of justification by only faith, citing the words of the Apostle to the Rom. 3. Arbitramur hominem justificari per fidem, we do think that man is justified through faith; he addeth of his own the word solam, 
Epist. ad amicum devoce SOLA.  only. And when he was demanded why he did so, he made answore thus: Situus Papista etc. If thy Papistical friend be froward, and hard to please concerning the word (only) presently tell him, that a Papist and an Ass is one and the same thing: Sic vole, sic iube●, sit pro ratione voluntas: I will have it so, I command it so, let my will be a reason. For, we will not be scholars unto Papists, but their masters. And we will this once glory in our pride against such like asses. & a little after: I pray thee give no other answer to these asses concerning the word (only) but tell them, that Luther will have it so, & that he is Doctor of all Doctors in the Popedom etc. Behold the modesty of this Prophet in excusing that fraud.  
The same Luther in the second Epistle of S. Peter, translating this sentence, Quapropter fratres etc. wherefore brethren, labour the more, that, by good works you may make sure your vocation & election, leaveth quite out the words, per bonaopera, by good works, because they were plainly against his Doctrine, who taught that good works nothing availed to faluation.  
In the 75. Psalm, & 12. Verse, where it is said: Vow, and render unto your Lord God etc. Luther maketh thereupon this gloss in the margin, containing a threefold fraud and deceit: Quòd pro Deo vero illum habere velitis, quemadmodum requirit primum praceptum, & nolite vovere Sanctis, vel alia vota. Because you will have him for your God, as the first Commandment doth require; therefore do ye not vow unto saints, nor make ye any other vows.  
In the 31. of proverbs, where it is said: Mulierem fortem quis inveniet? who is he that shall find a constant Woman? Luther upon these words putteth in the margin a Lovesong in rhythm, to this sense: Nothing is more amiable on earth than the love of a woman, to him that hath the fortune to obtain it.  
1. Corinth. 9 where it is said: Numquid non habemus potestatem mulierem sororem circumducendi? Have we not power to lead about a woman-sister? Luther addeth here unto of his own, in uxorem, for our wife; as though the Apostles lead wives about with them, for conjugal use.  
Zwinglius in place of those words Hoc est corpus meum, This is my body: against the truth & authority of a Greek and Latin Copies, 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 leave my soul in hell. Beza translateth it thus: Non relinques cadaver meum in sepulchro: Thou wiltnot leave my carcase in the grave; changing the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (which signifieth animam) into cadaver, and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 orcum, into sepulchrum. And is not this, think you, to corrupt Scriptures?  
Caluin doth so expound almost all the places of Scripture, whereby the Ancient Fathers did prove the Trinity of Persons, and the Divinity of the Son, or the Holy Ghost, that he doth everuate all the force thereof; wherein he doth not a little symbolise with the jews, Sabellians, Arians, and Macedonians.  
Again, the 53. whole Chapter of Isay, which is manifestly meant of the passion, death, and satisfaction of Christ, Caluin expoundeth it metaphorically of the griefs and molestations which the jewish people, by their sins did cause unto Christ. And what can be more violently or absurdly spoken? or what can be more fitly accommodated to the jews perfidiousness?  
Matth. 19 vers. 17. where it is said, Si vis ad vitam ingredi, serva mandata: If thou wilt enter into life, keep the commandments: Caluin will have this speech to have been uttered by Christ in a scoffing manner, or mockingly.  
Allo ad Hebr. 5. vers. 7. Exauditus est pro sua reverentia, He was heard for his reverence, Caluin expoundeth the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to signify metum, or dubitationem, fear, or doubtfulness: and saith, that hereby is signified, that Christ was strooken with so horrible a terror of death, that he was ready to fall into delperation of his eternal salvation, I omit many other places.  
Monsieur du Plessis a principal Caluinist in France, in a little book of his which he published Of the supper of our Lord hath corrupted more than an hundred testimonies of Fathers & Doctors, partly by cutting of and mangling their words, and partly by adding thereto of his own. As also in this book of his, he produceth many arguments, which by School doctors, as the manner is, are objected against the truth, and afterwards solved and answered by themselves, as if they had been set down expressly by them for their own doctrine and opinions. Of which fraud he was, these years passed publicly convinced, in presence of the late king of France, and many of his nobility, by the Bishop of Eureux, now Cardinal: as is well known to all France. And the very same deceit and craft do all their writers use, when they go about to prove their opinions and doctrine out of the Fathers.  
Moreover, 
Their alleging of obscure authorities.  this is another common trick amongst these men, to wit, that in citing the Father's opinions, they do always omit their clear & perspicuous sense which may explicate and plainly declare their mind, and instead thereof they produce commonly some obscurens and dark sentences of theirs, were they do but by chance, and as it were by the way, touch the controversy in hand. Of which fraud very many testimonies are alleged, not only against the Real presence of Christ's body in the Eucharist, but against many other evident articles of Catholic faith also; as for example against free will, against internal justice, against merit of good works, against the Authority of councils etc. And there is nothing so clear and evident in our faith, which by certain obscure places of Scripture, or Fathers may not seem to be impugned; nor is there any thing so absurd which by that means may not be defended. For what is more absurd then to say, that Christ's body is every where, alwel as his Divinity? And yet do these men go about to confirm the same by many testimonies both of Scriptures and Fathers. What is more absurd, then to say, that God is the Author of all sin? Or that man hath not free will? And yet do they allege many obscure places, both out of Scriptures & Fathers to establish those their fancies.  
Y● they seek for truth, why then do they omit those places which be plain and perspicuous, and fly unto such as be obscure and dark? & why do they not stand to the judgement of the ancient Fathers and Doctors, for explication thereof, who were long before our time, but will only rely and rest upon their own sense and interpretation? When as any obscure speeches of the Fathers do but seem to favour them, those they do diligently and readily produce, and do endeavour to confir me their Doctrine therewith: but when Catholics to the contrary do allege any thing out of the Fathers, which is evidently against them, than they make answer presently, and say● that the Fathers were me●● and consequently subject to error, but they rely upon the word of God, which cannot err●.  
Y● you reply and say, that the Fathers do also rely upon the word God: they answer, that the Fathers have not attained to the understanding of the Divine word, and therefore were deceived. Y● you ask them how they know that the Fathers have not attained to the true sens● and understanding of the word of God, & themselves have: they answers, that 〈◊〉 is evident out of the word of God. But how is it evident, seeing there beso many, and so divers interpretations amongst them; and that all the ancient Fathers have interpreted otherwise them they; and the Lutherans otherwise then the Caluinists, and they again otherwise then the Anabaptists? The interpretation (say they) is evident to him that hath the spirit, but to others not. And thus do the patrons of every Sect answer, and reduce their final judgement of every controversy to a prin●● spirit.  
Therefore the Caluinists say; that all the ancient Fathers, all the Doctors of the Church, all general councils wanted the true-spirit of understanding the Scriptures, as also do the Lutherans and Anabaptists at this day want the same: only themselves have the true spirit, and to them it is specially granted from above: and therefore to them ●n is spirit is manifest, in so much that whatsoever they teach, that is the pure Word of God. The very sum thing say the Lutherans, to wi●, that the councils Fathers; & Doctors of the Church did want this true spirit, as also the Caluinists, & Anabaptists do: only to them it is granted and therefore say they, it is evident and certain, that our doctrine is agrable to the Word of God. And finally the Anabaptists do take away this spirit from all others, and claim it as proper only to themselves.  
But how absurd (think you) & void of reason are all these things? How incredible is it, that all the Catholic Doctors, and Fathers of the Church, should want the true spirit of understanding Scriptures, and that it should begiven now to the Caluinists only, or to the Lutherans only, or to the Anabaptists? How vain and frivolous is it, that every sect should challenge this spirit as proper only to her followers, and have no other proof thereof, then that the same is manifest to him that hath the spirit, and he, to whom it is not manifest, hath it not? And is not this now to walk round in a circle, running to the beginning, and revolving every controversy to that which is most obscure, and known to no man else? For now should I know, that you have this spirit? When did ever the Doctors of the Church prove their assertions on this fashion? Every proof ought to be made by that, which is most manifest to the Adversary, so as it may be thereby the more easily granted by him: but this proof of theirs, whereon all their opinions are founded, doth proceed from that which is most obscure, and only relieth upon the judgement of a private man, who is both a party and an accuser in the cause. For you cannot prove unto me, that you have this spirit, but only by your own testimony, which you give of yourself: 
joan. 8.  But he which giue●● testimony of himself, his testimony is not true, to wit, it is not to be accounted true, unless it be witnessed other ways. But they (to wit the Caluinists) cannot prove themselves to have this private spirit by other ways, but would have us to believe them on their bare word and asseveration, because they say, that they are certain thereof. Therefore there is no reason why we should believe them; but great reason father to the contrary not to believe them at all. For that the spirit of God cannot be contrary to himself: but these men are most contrary to themselves: Ergo, they are not governed by the spirit of God.  
To this now I add (and it belongeth to no small deceit, and guileful machination of their that seeing these men have forsaken the ancient faith, which hath flourished for so many ages, and embraced now a new and upstart Religion, when Catholic Princes, according to the received custom from the times of Constantine the Emperor, do go about to compel them to return to their ancient Religion, which once they professed, and forsake their new, than they complain grievously, and accuse them of tyranny, calling them enemies of the Gospel, and stir up the whole world in hatred against them, as though they offered violence to their consciences against their eternal salvation: and withal under pretence of this their liberty, they raise up tumults and seditions against them. But when they have once gotten the upper hand (God so permitting the same for our sins) they will not grant any liberty to Catholics, but stir up most sharp persecution against them, and force them with divers torments, and loss of goods to forsake the old Religion, and embrace their new, which they never learned, never heard of in former times, to which they have no obligation, which is confirmed with no sound arguments, and which by my most grave & weighty reasons they see condemned of the Catholic Church throughout all Christendom. Is this then to deal uprightly, and with a sincere mind & equal right? Is it not rather a kind of lionish society, whose right consisteth in strength and power of arms, and which doth make and repeal laws for it own interest? And what greater tyranny can be used over men's consciences then this?  
In the Catholic Church, none are forced to embrace her faith, but those that sometimes have professed it, and now forsaken it, and this neither, until it be fully proved that they have so done, and cannot deny it. But these our new Masters do force and constrain men to embrace their Noveltyes, who never before professed the same, and this also before they can convince them of error. In which point they do also against their own 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 faith only to the elect. By what right then do they force Catholics to embrace their faith, which is not in their own power to do? And again seeing that their whole form of faith is reduced to the testimony of every ones private spirit; they do most wickedly, in compelling catholics to believe, not only against the testimony of their private spirit, but also against the public testimony of the spirit of the universal Church. For it is most certain out of the holy Writ, that the Church is governed by the spirit of God, and therefore cannot err, which notwithstanding is not any way certain in private men.   

The VIII. Reason, Drawn from the overthrow of good Works.  
THAT religion, that taketh away all affection and love of good works, is not to be attributed unto Christ, who every where recomendeth good works, & the observation of God's comandments: but the Religion both of Luther & Calum taketh away all care of good works, therefore neither of them is to be deemed Christ's Religion. And that these two religions take away the study and care of good works, 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 just before God, meriteth no everlasting reward, shall have neither less nor more reward in heaven when her he do few good works, or many, or none at all. For as much as, say they, sole faith is esteemed of with God; and that in faith alone is all justice contained. For so affirmeth Luther in these words: 
De decem precept. c. 1.  I would not give an half penny for S. Peter's merits for helping of me, because it is not in him to help himself, but whatsoever he hath, he hath it of God by faith in Christ. Where he plainly teacheth that S. Peter was not the juster, or received the more good in heaven for his good works, but that his faith alone was crowned. And else where: So you see, how rich a Christian man, or he that is baptised is, 
De captiu. Babil. c. de Baptismo.  who though he would never so fain, cannot debar himself of his salvation by never so great sins, unless he will not believe. For no sin can damn him but his vnbele●uing alone: all other sins, if his saith return, or stand stable upon god's promise, be in an instant absorbed by the same faith. Again in another place: 
De votis monast.  Good works cannot be ●aught unless you prejudice and hurt saith: sith saith and good works be in matter of justification most contrary, whence it is that the Doctrine of works is necessarily the doctrine of the devil, and a revolt from the saith.  
The same is the opinion of Caluin, 
Lib. 3. c. 13.  as appeareth in his Institutions, where he saith: That justice of faith can in no sort have any association with the justice of works: and that not only the works, that be effected by the only forces of nature, 
Lib. 3. c. 16. § 2. & sequent. etc. 19.6.2.4. & 7.  but all other also under what specious title soever, be excluded by the justice of faith. And the same he teacheth in many other places. If then there be no merit at all in good works, if they make us nothing the more accepted to God; nor we for them shall receive any reward in heaven; wherefore should we weary ourselves in exercising them? Wherefore should we spend our goods in works of mercy towards the relieving of the poor? why should we insist, and spend hours in prayer? wherefore should we fast or punish our bodies? It is a folly for us to weary ourselves out in them, & to be solicitous about the exercising of them if no fruit return unto us by them. Who seethe not that by this doctrine all desire, and care of good works is extinguished, and clean taken away?  
Secondly, for that both these Religions teach, that all our good works do not only merit no good at all before God, but further than this be also sins, and that indeed of themselves mortal, though for their faith they be not imputed to the believers. And Luther in many places teacheth no less. As when he saith: 
(a) In resolute. contra Eckium, & in assert. art. 31.  The just sinneth in every good work. Again 
(b) In assert. art. 32.  a good work done in the best manner, is according to gods mercy a venial sin, but according to his judgement a mortal sin. In another place: 
(c) In assert. art. 29.  Our best works whereby we labour to procure of God grace, help & comfort is to be reputed unto us for sin, as the Prophet saith, Psal. 108. And his prayer be unto him to sin. The same he inculcateth in many other places.  
Caluin delivereth the same doctrine. For this he saith: 
Lib. 3. Instit. c. 12. §. 4.  All the works of men if they be censured as they deserve, be nothing but foul stains, and filth. Neither can any work proceed from holy men, that deserveth not the just reward of reproach. The same he teacheth c. 14. & else where. 
Lib. 3. c. 14. § 9  If all our good works be truly sins, foul stains, and filth that merit God's ire, who seethe not that it is much better to abstain 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 therefore abstain from giving of alms, and from doing other works of mercy, yea we must cease to pray, because all these, as they are done of us be sins. And how may all study and desire of good works be better overthrown then by teaching that they do not only make us nothing the more just or better before God, but that they be further filth, foul stains, and sins 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 sign of faith.  or as signs of faith, sith they affirm it lest they may seem to the people to take away all good works clear. But this their pretence is vain. For how doth God require them if they be sins, which, unless he of his mercy should not impute, them he should punish with everlasting pain? how doth he for a testimony of faith require those things that do rather give a testimony of want of faith? For those who be follicitous about the doing of good works do there by testify that faith sufficeth not. For if faith were enough, as they will have it, and good works avail nothing at all, how be good works a sign of faith? Therefore the study of good works is not a sign of that special faith whereof they speak, and whereunto they ascribe all; but of the Catholic faith, whereby we believe that faith is not enough, but that works be further required that be meritorious of everlasting life: with which faith they have nothing to do at all but reject it wholly. By what hath been said, most evident it is, that by those Religions all study and care of good works is taken away and banished quite.   

The IX. Reason, Deduced from the liberty of life, which they yield unto.  
THOSE Religions cannot possibly be thought to have been instituted by Christ, that do utterly spoil men's minds of the fear of God, and do open a most wide gate to all wickedness, and to all manner of impurity of life. For holy writ doth every where inculcate unto us the fear of God, neither it there any thing that is more often repeated & more recommended unto us, sith thereof especially dependeth all goodness & honesty of life. But the Religion of Luther, and Galuin both do quite thrust out of men's minds the fear of God, and yield a liberty to all manner of wickedness, as far as doth Atheism: therefore neither the one nor the other can pretend Christ to be the Author of their Religion.  
That they do this, and that by four different and divers ways, hath been by us most plainly set down, & declared in the second consideration before, & now I will in few words again manifest & prove the same by these reasons following. First, for that the Lutherans Religion teacheth, that the decalogue, or ten Commandments appertain not to the faithful, as neither the ceremonial and judicial laws also. For thus he saith in his sermon of Moses: By the Text it evidently appeareth, that the ten precepts also do nothing concern us: for as much as our Lord brought not us, but the Jews only out of Egypt. Moses is not held in the new testament: for if I should observe him in one article, I should be bound to the observation of the whole Law. The same be teacheth in many words▪ c. 4. Epist. ad Galat. & in c. 20. Exodi, If the ten Commandments bind us no more, than the cerimoniall laws, as he expressly teacheth, c. 4. ad Galat. therefore as I am not bound to keep the cerimoniall law, for example to circumcise the flesh, to eat the Paschall ●ambe, to observe the Sabboaths etc. so neither the moral law, or the ten Commandments. If I be dispensed from observation of the ten Commandments, what may it not be lawful for me to do? I may then in outward show adore Idols, contemn parents, make no reckoning of Magistrates, commit murders, adulteries, robberies give false testimovies, and such like, that be prohibited and forbidden by the decalogue, even as I may do those things, that have repugnance with the cerimoniall law.  
And though Caluin doth not in express manner deliver the same Doctrine couching the commandments, yet underhand 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 God's law. For if it be impossible, it bindeth not at all: sith none is bound to what is impossible. No Tyrant ever bound his subjects to impossibilityes, and should God do it, from whom so barbarous cruelty is most far? wherefore for this very thing, that the ten commandments began to be impossible to be kept, they ceased also to bind, and therefore they appertain nothing unto us. Further, because Caluin teacheth, that all our works be fowl stains, filth, and sin before God: but none can be bound to commit sin: therefore we are not bound even to labour, or once put our hand towards the fulfilling of the decalogue, or of any part of it. The same I might confirm by other reasons, but these may serve the turn: by which it is also manifest out of Caluins' doctrine, that the dealogue appertaineth nothing unto us.  
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 evil, have their manifest malice, even so to the good works of the just they attribute a secret malice in regard of the internal concupiscence, by reason of which malice they will have them to be mortal sins before God. And if it be so, wherefore should I rather attend to good works with the afflicting & punishing of nature, & with the wasting of goods, then to bad that go accompanied with great pleasures, & oftentimes with profit and commodity also. For sith both be bad before God, wherefore should I not prefer those, in which there is a temporal both pleasure and ga●ne, before them which are not done without molestation, trouble, and loss.  
Thirdly, for that both Religions teach, that a man is by special faith alone just before God, without any good work; of his part: and that to him who hath this faith, no sin is imputed. So teacheth Luther in very many places, as hath been declared before. Of which Doctrine he inferreth, 
l. de libert. Christ. & de captain. babyl tyb. ●. Instit. c. 8. § 68 & l. 3. c. 4. § 28.  That incredulity alone is sin, and that the incredulous, and unbeeleving alone are to be damned: and that he, who retaineth his faith, cannot be damned at all. The same teacheth Caluin, when he saith. All sins be to unbelieving mortal: to the believing all be venial. He calleth them venial, because God imputeth them not unto them, but in what they are done, pardoneth and forgiveth them. And to is doctrine plainly followeth of this principle, whereby they conclude, that special faith alone is the cause of justification, that is, that a man is just before God by this alone, that he firmly believeth, that Christ hath fully satisfied for his sins, for that by this faith Christ's satisfaction is applied unto him, and is made as it were his own, so as by it be is reputed just before God, though he find no change of will at all within. And therefore, while this faith continueth, no sin can hurt him, because he abideth in Christ's justice, & he firmly retaineth it by faith. And if we ground ourselves upon this doctrine, we have no cause to fear the committing of any wickedness whatsoever. For no punishment, nor vengeance is for it to be feared at God's hands, sith God imputeth it not for a fault, by occasion of Christ's satisfaction communicated unto us by faith. And can Atheism give greater liberty to all manner of wickedness, & to all impurity of life?  
Some Caluinist Ministers in England confess it plainly enough, who of that opinion of Caluin touching the justification of faith, 
Refert ex Foxo Guil. Reginaldus l. 4. pag. 1020.  among others do deduce, and man ta'en these conclusions. 1. All those do err, who think, that they are to be saved, when they shall have done many good works. 2. It is nothing necessary for us to lavour for the purchasing of life everlasting by our good works, sith we have it even now. 3. This is one of the principal errors▪ that beareth sway in the Christian world, to think, that good works profit any thing to Salvation. 4. Our sins withdraw nothing from God's glory, for as much as all the hurt of sin consisteth in the scandal of our neighbour. 5. Christ h●th with his blood redeemed, and delivered us from all s●ns, and laws, in so much as from this time forward no law bindeth us in conscience. (Hear we are in express words freed from the decalogne, and from all precepts of Sacraments.) 6. You own nothing unto God but faith, that you confess jesus Christ, and believe that he is risenfrom death: for so you shall be saved. In all other things God leaveth 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, whatsoever you shall outwardly do, or leave undone. All this they deduce (and that most rightly) out of that foundation of justification by special faith, first laid by Luther and Caluin, in whose writings also all these former grounds almost are expressly had. Who now could wish, or imagine greater liberty to all wickedness?  
Add hereunto what hath been said before in the second Consideration, where we laid down three other manners, by which this liberty is granted. I omit to speak of that window, that Caluin hath opened, when he taught, 
l. 2. Inflit. c. 25. §. ●2.  That the pain of the damned is nothing else, then to feel God an adversary, and to be put in fear by him, though that pain be represented us by things corporal, as by darkness, weeping, gnashing of teeth, the inextinguible fire etc. By which words he plainly insinuateth, that hell is nothing else, but vain terrors. For if God inflicteth not any pain, but only affrigteth the damned, certainly vain is that terror and to be laughed at, vain be the pains of hell, and nothing to be weighed, or regarded at all.   

The X. Reason, That they renew old Heresies.  
EVERY Religion is to be avoided, that containeth heresies formerly condemned by the Catholic Church, which have ever been held and reputed for heresies: But these new Religions contain such heresies; yea they seem to be nothing but a mass, and heap of divers heresies, in scueral ages taught by divers arch heretics, & in former times by the Catholic Church condemned: therefore they are to be shunned. We are to prove our minor: and therefore let us consider the principal points of doctrine, that these religions maintain.  
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 principal foundation of his religion. But this was long ago the heresy of Simon 
(a) Caluin l. 1. Recognit  Magus,. and Valentinus, as testifieth S. Augustine haer. 11. and of the 
(b) Aug. haer. ●6 Hier. in prlog contra Pelag.  manichees, and of 
(c) in ●ont. Constant. sess. 8.  Wicliffe etc.  
2. Both do teach, that God is the instigatour or mover to all wickedness; and that all evils be done by virtue and power of God's decree. And this again was in times past an heresy of Simon 
(d) Vincent. Lirin  Magus,. and of 
(e) Eusebius l. 5. c. 20.  Florinus.  
3. Both teach, that good works be not necessary to salvation, and that faith is enough. But this was an heresy of the same Simon 
(f) Iren. l. 1. c. 20●  Magus, and of 
(g) Aug. haer. 54.  the Eunomians about the year of Christ 360.  
4. Both also teach, that sins, though never so many and great, do not hurt him who hath faith, for that the malice of them is not imputed to him who believeth. And this was also in times past an heresy of the 
(h) Aug. haer. 54.  Eunomians, and of Basilides, and Carpocrates, as witnesseth Irenaeus l. 1. c. 23. & 24.  
5. Caluin denieth the real presence of Christ's body in the Eucharist. But this was again an heresy of Berengarius, about the year of our Lord 1051. Where it is to be noted, first, though some privately before Berengarius doubted of that matter, and moved the question about it, yet none was so hardy, as to profess it in public, as testifieth Hugh of Langres, and Adelman of Bressia in their epistles to Berengarius, and Paschasius in his book of the words of the Institution of this Sacrament. In so much, as this was the constant and uniform doctrine of the Church, not opposed against by any arch-heretic until the time of Berengarius. Secondly, that Berengarius his opinion was, whiles he yetlyved, condemned in five councils, and that Berengarius himself thrice abjured his opinion, and in conclusion died very penitent in the Catholic faith. He being dead the same heresy lay buried up well-near two hundred years, until the time of the Lollards, who brought it to light again, as is gathered out of Trithemius in his Chronicle about the year 1315. After this again Wicliffe held the same, as appeareth by his third article. After his death again there was a deep silence of that matter for the space of an hundred years, until Swinglius renewed it, and Caluin, and some others after him. Whereby it evidently appeareth, that this opinion was ever in the Church held for a manifest heresy: & therefore either the Church hath ever erred in a principal article of faith, and so consequently it was never Christ's Church, or that opinion which abrogateth, and disclaimeth from the Real presence of Christ's body, is an heresy indeed.  
6. Both take away all traditions, and would have 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 seventh Synod, Act. 1.  
7. Both deny the Sacraments of Penance, and of Confirmation. The Novatians taught the same opinion long ago, as witness 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 times visible, perished notwithstanding for many ages, & that in this time it only remaineth in their congregations. The very like was the heresy of the Donatists, as testifieth S. Augustine, l. de unit. 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 every one is then to fast, when it shall to him seem good. The Aerians taught the very same in former ages, if we believe Epiphamus haer. 75. and S. Augustine l. dehaer. c. 33.  
10. Both deny the veneration of holy Relics, of Christ's and Saints Images, and call it Idolatry. Vigilantius did no less 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 than manifest, that the chiefest opinions, whereof Lutheranisme and Caluinisme consist, be ancient heresies, long since condemned by the Church, and that the same were always held in the Church for heresies, 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 sink of heresies of old, long ago put to silence, and now in these latter days brought to light again.   

The XI. Reason, From the want of a Rule of Faith.  
THESE new Religions have no certain rule of Faith to follow; therefore they are not to be received. For the principal heads of Religion must be determined, certain, and withal immutable. And that they have not any certain rule of belief, whereby it may be resolved what is necessary to be believed, and what not, is evident. First, for that they admit neither the traditions of the Church, nor the authority of general councils, nor the judgement of the ancient Doctors of the Church, and of those who flourished and lived before these our Controversies.  
Luther rejecteth 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 believed, nothing to be received an holy Scripture.  
Luther so contemneth General councils, which have hitherto had most great authority in God's Church (for they be as it were the Parliaments of Princes, 
In art. 115 & sequentib.  & Peers in Christ's Kingdom) as he will have the definitions thereof subject to the judgement and censure of every private person. And he further saith, that it is a mad thing, that the councils will conclude what is to be believed. And in the same place, he teacheth that what is to be believed, what not, is to be left to the judgement of every spiritual man.  
Caluin insinuateth no less, 
l. 1. c. 7. § 1.2. & 4.  when he saith, that it is not for the Church to judge what books be Canonical, but that appertaineth to the inward spirit alone.  
Finally as touching the Fathers, Luther careth not for a thousand Augustine's, 
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 unto them a rule of faith.  
But say they: The Scripture itself is unto us a rule of faith, & it cannot err. But it is an easy matter ●o show, that this rule serveth not the turn. First, because we by this rule cannot judge of the Scripture itself, and so the rule itself will remain unto us uncertain, which yet should have the greatest certitude of all. For by the Scripture it cannot come to be known for certain, that such a book is truly Scripture, is not Apocripall, nor composed. by some deceitful person: that this, or that sentence is not perverted, 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 proved only by certain human weak conjectures, if you take away the traditions of the Church, and so the whole foundation of our faith shall rely upon uncertain conjectures. Moreover the virtue and efficacy of the Scripture consisteth not in the sound of the words, but in the sense & meaning, which is the life and soul of the Scripture. But there may be a thousand controversies about the sense, which cannot in any sort be decided by the Scripture itself, 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 between the Lutherans and Caluinists etc.  
If you say with Caluin, that the judgement touching the Scriptures, and the understanding of them, belongeth to an inward spirit, this is nothing but the dictamen of an internal spirit, that is, for the private judgement of every particular person to set down the first rule how to believe. For every one may say, that he hath the spirit, and by the inspiration thereof can judge and determine, that this part, or book is holy Scripture, and not that: that this is the sense not that. So a● Lutheran out of his spirit giveth judgement, 
In prologonou● Testamer. ti.  that S. james Epistle is a strawy Epistle, and the Apocalyps of S. john, of doubtful authority. But the Caluinist out of his soiri● judgeth the one and the other to be the word of God. So Luther out of his spirit judgeth, that this false opinion is to be abolished, that there be four Gospels: for that S. john's Gospel is but one, fair, true, and principal, and to be far preferred before the other three. In like manner S. Paul's and S. Peter's epistles do far go beyond, saith be, the three Gospels of Matthew, Mark, and Luke. He would willingly have rejected them, because they plainly prove & establish the merit, and necessity of good works, and the observation of the commandments, and do recommend chastity, and poverty. But when he durst not clean reject them, he would extennate their authority, and insinuate, that they were not written with the spirit of God.  
In like manner Caluin out of his own sense judgeth, that these words, Hoc est Corpus meum, have this meaning, This breed is the figure of my body: and Luther will have it; This bread is truly my body. I omit other thing without number, by which it appeareth, that every ones private judgement is proposed for arule of belief, or which is the same, that the Scripture itself is expounded and interpreted according to every ones private judgement.  
Secondly, that is not any fit rule of belief, 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 nevertheless make this rule to serve their turn, and do use it for the maintaining of their opinions and heresies. For the Lutherans say they rely upon Scripture: the Caluinists affirm the same: the Anabaptists also are nothing behind them in averring, that the Scriptures be for them. And no marvel, because every one of them taketh and interpreteh the Scripture, not conform to the common understanding of the Church or the common exposition of the Fathers as do the Catholics, but according to the sense of every private spirit: in which sort it may be easily accommodated to all heresies. Whence it is evident that this rule so taken, serveth not the turn, whiles all is reduced to the judgement of every ones private spirit.  
Thirdly, if there were some judge who in every Controverly, wherein he were to give sentence, should so do it, as it could not be certainly understood for whether party he pronounced the sentence, but both parties should contend, that the matter were adjudged and determined on their side, and that the sentence of the judge was expressly & plainly pronounced for them, such an one in the opinion of all men could not be thought a competent judge, sith no matter in controversy could be determined or ended by sentence given by him. For after sentence, there would be as greata contention about the sentence itself, whether of them it might seem to favour as there had been before about the right that each party had. And such a judge is Holy Scripture, if you take away the Church's interpretation and declaration, and the exposition of the holy Fathers; for as much as the sentence thereof is ever such, as it cannot be evident to both parties, whether of them it favoureth whiles the one and the other doth stiffly maintain, that it is most plain, that it holdeth and standeth for them. And hence it is that controversies be never ended: and therefore it is not only a vain, but also a ridiculous thing to appoint the Scripture alone for judge. For in every controversy there ought such a judge to be designed, who may so give sentence, as it may be manifest to all, and most of all to those parties, on whose behalf the cause is adjudged, otherwise such a controversy can never be ended.  
Wherefore those, who make the Scripture alone the judge of matters in question, do therein plainly manifest, that they admit not any judge at all, by whom the cause may be determined, besides their private judgement alone. For they do, as if Titus and Caius having a suit at Law, would not have any other judge in the matter but justinian his Code, together with the Pandects, without having any thing to do with the interpretation of Doctors: and Titus producing for his own right some law, should by it maintain that the cause was manifestly adjudged for him. And Caius again should deny it, who by citing an other law for himself should say, that it was clear, that that law favoured & made for him, which Titus would in lake manner deny; and so they should both departed without any decision of the cause or controversy in hand: would it not be a matter worthy of laughter? and all would say, that neither of them desired the determination or decision of the cause? And that neither admitted other judge, than his own judgement? In the very like manner, in this, that they will not have any other judge then Scripture, and every one reserveth the interpretation thereof to his own spirit, they plainly show, that they have no will, that the cause should be decided or defined by any lawful way, nor to admit any judge, but their own judgement.  
Fourthly, how very insufficient this rule of belief is, experience itself plainly teacheth. For we see, that there is not any end of controversies among them, even about the greatest matter of faith, sith at this very time the Lutherans, Caluinists, and Anabaptists are at bitter wars one with another about many points of faith, and do impeach one the other of heresy. The Lutherans do dissent both among themselves in many things, and from Luther himself, ●heir Father and Apostle: in so much as at this time there be reckoned thirty one principal Sects of Lutherans, different in name, and disagreeing in many points of doctrine. The Caluinists be at variance among themselves, especially in the Article touching the head of the Church. For a great part of them giveth 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 themselves in very many things, so as of them there be numbered 14. divers Sects, distinct both in names, and in points of doctrine.  
Finally, it is now come to this, that where every one followeth this rule of Scripture alone, and relieth upon it, there be almost as many heresies, as there be heretics. For the greater part of them, especially the more simple, affirm that they little regard, or care what Luther, or Caluin taught, sith they cleave fast to the holy Scriptures, and recur to the word of God, in which there cannot be any error; and so they think themselves very secure. And every one understandeth the Scripture according to his own capacity and sense. Wherhence it followeth, that where they think they have the Scripture for an infallible rule of their belief, instead of Scripture they have, and follow their own imagination. For whatsoever they imagine to be signified & meant by the words of scripture, they take for the true fence of Scripture: and so, lookehow many divers imaginations of men there be, so many rules there be of belief.  
But whence is it, that to every one his own imagination should seem the most true verity, and the very fence of Scripture? It proceedeth partly of a certain exceeding self-pleasing loan, and estimation. For he, who maketh any great reckoning of himself, easily persuadeth himself, that all his own innentions, and conceits of mind be great and extraordinary: partly by working of the Devil, who doth inwardly pernert mensphanfyes, so as what they apprehend, they forth with, for every most light and idle poor reason, think to be most cuident truth. For whiles men wearied with the ancient Religion, & loathing it, do averse the truth, & long to hear nou●lt yes, they are by God's just judgement suffered to be begnyled by the Devil. Whereupon, whiles he work the inwardly in their senses, they think themselves to have recevued the light of God's spirit, and unto it they refer all judgement touching matters of faith. Hence it is, that to every sect, & almost to every private man their own apprehension seemeth to be the pure word of God, neither care they for all the reasons, that are brought to the contrary. The Apostle insinuateth no less, when he saith: 
2. Thes. 2.  For that they have not received the Charity of truth, that they might be saved, therefore God will send them the operation of error, that they may believe lying. He shall send, not by way of command, but by giving more power to the Devil for the deceiving of them, who have 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 heart: for the hath promised, that, he will give a good spirit to them who ask him. And this do I: for I make my petition to God, that he would please to illuminate me, & open unto me the true sense of the Scriptures, and I cease not continually to search them. This is a great deceit of the Devil. For how do they with an humble heart search out the truth, who contemn & makeno esteem of the judgement of the Doctors of the Church, of the interpretation and exposition of the holy Fathers, and of the definitions of General councils? who refuse to use the way appointed, and showed by God, and require unnecessary revelations? For from them they might understand the truth, and exempt themselves from all error: but they have not a will to submit themselves unto them, thinking that they may by their own industry, their own wit, and private spirit, with a more facility, and certainity find the truth out of the bare & naked Scriptures. As though the holy Fathers, Doctors and Prelates of the Church, did either not search the Scriptures, or wanted the spirit of God, and sound judgement, so, as it passed their skill to arrive to the true understanding thereof? What greater pride can there be thought, then that a privare person, and commonly an Idiot, ignorant of all antiquity, and good literature, should prefer himself before so great authority and holiness, and so great a number of Doctors? And therefore they must not think, thatso long as they be of that mind, they shall obta●ne any thing at our Lords hands, because they ask both ill, and proudly, but that they shall rather be deceived by the spirit of pride and of lying, whereunto they are by God's just judgement for so great a crime delivered.  
This is that spirit, whereof all heretics, though they be never so different in Doctrine, have their part, and vaunt themselves, and of which every one thinketh the truth to be revealed unto him: which, certes, he that is not blind, may easily observe and see, because God's spirit reucaleth not contraries. Moreover, the holy Scripture no where remitteth private men in doubts of faith to the fearch of the Scriptures, but to the Church, and to them who be the Prelates of the Church. So in Deu●eronomy c. 17. in matters of doubt, they are remitted to the Priests, who have charge and rule for the time: whom he, that shall refuse to obey, is sentenced to die. Therefore hath God appointed pastors, & doctors in his Church: therefore would he have it conspicuous to the whole world: to be the pillar and firmament of truth, that all might with case make their recourse unto it, and most securely repose upon the determination of it. There is not given to all the spirit of understanding the Scriptures, as is plain by testimony of the Apostle: 
1. Cor. 12. 1. joan. 4. 2. Cor. 11.  We are not to give credit to every spirit; but the spirits are to be tried, if they be of God. Wherefore though your spirit suggest unto you something, you are not therefore secure: for you are not sure, that it is of God. For it is certain, that infinite numbers have been, and are deceived, & every heretic vaunteth himself of this spirit. The Angel of Satan oftentimes transfigureth himself into an Angel of light. Wherefore by what hath been said it is most evident, that a private spirit cannot possibly carry itself for the rule of belief.   

The XII. Reason, Drawn 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 Catholics, which have been from the Apostles times until this present, be damned, and adjudged to pains everlasting: for as much as according to a principal doctrine of the Caluinists, they wanted justifying faith, and therefore justice also before God: whence it is, that they continued in their sins, and died in them. For faith necessary to justification, as this religion holdeth, is that whereby a man steadfastly believeth, that himself is just before God for Christ's satisfaction, which is to him by this faith applied, and imputed. And certain it is, that this faith was unknown to the world until Luther's time: neither doth he deny it but glorieth rather, that he notified and revealed to the world the true manner of justification, obscured by antiquity.  
The same is manifest by the writings of all the ancient Fathers, both for that besides faith, they require an inward change of the will, and purpose of keeping the whole law; and also for that they condemn that security of salvation, and will have a man to work his salvation with fear and trembling, and to be always solicitous and careful: and therefore they do all with one consent reject that special. faith, by which a man certainly believeth himself to be just, as mere presumption. For though we are to bel●eue, that Christ hath on his part most fully satisfied for us, yet it is not manifest unto us, whether we have done all that which is on our part necessary for the making of ourselves partakers of this satisfaction, and whether we have not at one time or other lost our part in it.  
Manifest therefore it is, that all those of former times wanted this faith and consequently they are all dam●ed so many holy Fathers, so many 〈◊〉, so many Virgins, and Saints; Irenaeus justine, 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, either for their sanctity and miracles, or for the glory of martyrdone. Finally all, that have been before us even from the Apostles time till now, be damned. And to use Tertullians' words: 
l. de prescript. adue●sus haereticos.  In vain hath the Gospel been so many ages preached: in vain have so many thousands been baptised: in vain have so many works of saith been exercised, so many virtues, and so many gifts of grace to no purpose wrought: so many priesthoods and so many offices admitted in vain: and to be short in vain have so many martyrdoms been crowned.  
But how past belief, absurd, and blasphemous a matter is this? How contrary and repugnant to the judgement of the whole world, and of all ages past? Neither can it be said, that their ignorance excused them, because none can be saved without faith, without the justice of Christ, without the participation of Christ's satisfaction, without the remission of sins, as the Scripture, especially of the new Testament, every where teacheth: no ignorance can make or cause, that any may be saved without them. Wherefore there is no ovasion here: for they either be all damned, or else Luther's and Caluins' Religions be false, and impious in their principal doctrine touching justification.  
Lo here 12. Reasons, by which it is made plain, 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 embraced during life, that we would wish we had followed, and held at the hour of our death, and whereof we may be able to give a just account, when we shall stand before the tribunal 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 judgement; namely that we make an election of that here, which in the article of our death may make most to our profit; and shun that which may at that time procure or cause our certain ruin & perdition: or at least hazard the same. And such is the Catholic religion: & that we shall have a will to prefer it when we come to die, is evident.  
First, by the example of very many, who, though they have lived as heretics, yet when they come to die, do desire to die Catholics: for so to do they deem it most for their security.  
Secondly, for that every one than wisheth he had done many good works, and that he had carefully taken heed of all sins, to both whereof the Catholic Church hath effectual iuducements: and Lutheranisme and Caluinisme have neither the one, nor the other, but rather bringeth in a contempt of good works, and liberty of life.  
Thirdly, for that the Catholic Religion hath many remedies, and preservatives which are not in that dreadful passage to be contemned, as repentance for heir sins, the absolution of Priests, the Sacraments o● Extreme Unction & holy Eucharist, which cause great comfort, and confidence to the faithful: for by them Christ's satisfaction is communicated unto us. But a naked faith is a very cold, and weak help in that article. For how may you in earnest persuade yourself, that Christ is propitious and merciful unto you, that you are just, and to be by Christ saved, who contemn the ●emedyes by him appointed, and determine to die out of the communion of the Catholic Church? All lects of this time do brag of this faith, but all of them shall not be saved: for as much as there is but one true religion of Christ, out of which none can be saved, as not only all catholics, but Lutherans also, Caluinists, and Anabaptists do also teach. And therefore your special faith will not profit you any thing, unless you profess Christ's true religion.  
That also such as have embraced the Catholic faith, and persevered in it, shall easily be able to give an account of that they have done, unto the supreme judge, and that not any danger at all i● on that part to wards them, is clear. For suppose, that I stand before that dreadful Tribunal, and am asked, wherefore I embraced the Catholic, or Papistical religion, as they now term it; and that I did not rather, leaving it, pass to that new religion, created, and reform ●y Caluin. I will with great security answer: That I therefore held the Catholic saith, 
What a Catho like will answer at the day of judgement.  because it teacheth me to abstract my mind from terrene things, and to transfer it to the love of celestial. It further reaches me to master and mortify my flesh, and to crucify it with the nails of the flare of God, to insist in good works, to obey Superiors, to attend to prayer, and to cut off all liberty of sinning. Therefore I held the Catholic Religion, because in it I see very many, admirable to the whole world, for wisdom, sanctimony, miracles, and the spirit of prophecy, whom it is impossible to have been in a matter so important deceived: for that I see that God himself hath, and doth in every age give testimony of it by many miracles: because I see God's promises fulfilled in it, as being dispersed and spread all the world over. Unto it have the Gentiles been hitherto converted, and still continually are. In it there hath been in all ages excerpting concord, and consent of Doctors in the grounds of faith. In it hath been and still is a perpetual succession of the Chair, and a continuance in the ministers thereof from the Apostles. In it is a speedy decision of all con●rouersyes. It hath for so many ages stood immovable against all heresies, and persecutions of Tyrants, neither could the gates of hell any thing prevail against it: whiles all the contraries be found in the new Religions. And therefore I had no reason at all to revolt 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 enough for my security, that I am sure, that I have 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 five hundred years since by their heavenly conversation, & wonderful works, an admiration to the world, to have lived, and died? For most clear it is, that those celestial souls, so addicted and devoted to God, so dear and familiar to him, could not possibly be deceived in a matter of so great consequence. And therefore in this cause of religion and faith I securely follow such captains & guides, that have gone before me.  
But now tell me, you, who have embraced another religion, what reckoning can you give of that your deed, when you shall in that dreadful examen be asked about it. You will perhaps answer the judge, 
What will an Heretic answer.  I did therefore forsake the Catholic faith, because I thought it full of Idolatry, superstitions, and human traditions: because I thought that Antichrist did command and bear sway in it: because I thought the Catholics did rely upon their own merits, and not upon the price of thy blood. But what if the devils bewitching you, which now hath a possession of your mind, should then be taken away, & you should plainly see yourself deceived, what counsel would you take? for then there will not be any more time for penance, and repentance. Will you peradventure allege ignorance? But that will not excuse you, because you might easily have known the truth, if you had used the diligence, that you were bound to do in so important a matter. Neither ever wanted you just reason of doubting, which should have moved you to seek for resolution. Wherefore as it shall not excuse the jews that they erred of ignorance, because they might have known the truth, so shall it not excuse you. For that you might without sin departed from the Catholic Church, it was your part not only to think, and upon certain light suspicions to conceive, but also most certainly to know, and setting aside all affection to be most assured, that there were those evils in the Catholic religion, so as there might be left no further scruple in your mind, nor any just cause of doubting in the matter. But you were so far from having such a certitude touching the Church's errors, as you had not any probable reason to persuade you to the contrary. For by what probability, or pretence of truth could you be persuaded to think that, that religion was obnoxious to Idolatry, and to so great errors, which you saw embraced for so many ages, of so many men, renowned for their wisdom, & holiness of life? Which you saw honoured with such, so great, and many miracles, & martyrdoms? Which you saw spread all the world over? In which there was an exceeding conspiration and concord of the Doctors, a perpetual succession, and a most manifest and known continuance from the Apostles? How can it possibly be, that none of the Doctors, nor no holy man did for so many ages together note and observe this Idolatry, these superstitions, and errors?  
Again, how could you persuade yourself that, that is Christ's true religion, that maketh God the author, and mover, yea compeller to all wickedness? that spoileth men of the liberty of free will? that taketh away the care of exercising of good works? that openeth a most wide gate to all manner of wickedness, as doth Atheism? that under show of Christian liberty, exempteth and freeth the subjects from the laws and obedience to their Princes, that reviveth and bringeth many ancient and condemned heresies to light again, the authors whereof be not recommended for any austerity, conversation, or sanctimony of life, nor celebrated for any miracles, but men given to the pleasures of the flesh, covetous of things of the world, ambitious, foul spoken, seditious, infamous for Apostasy and sacrilegious Marriages, given over to lust, and withal wonderfully inconstant in doctrine?  
Finally, if any of these new upstart Religions be true, then there was not any religion of Christ for so many ages past: Christ's Kingdom was ruined and overthrown: Gods promises touching the stability and continuance of his Church were made void; the gates of hell prevailed against it. The Gospel was then for so many hundreds of years preached in vain: in vain was it believed: in vain were so many converted from paganism: in vain were Baptism, & other Sacraments administered: in vain were fasts kept, and mortifications of the flesh practised: in vain were martyrdoms endured, and the blood of so many thousands shed for the confession of Christ's name. Therefore all those of our religion who are gone before us, are perished, so many thousands of martyrs & Confessors, so many souls consecrated to God, celebrated for holiness, miracles, and the spirit of prophecy. For all of them had not any part of true religion in them, nor true justice, and all were given to Idolatry.  
But if all this be false, blasphemous, and even horrible to think, 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 understand the truth, on which your whole souls good dependeth?  
Our Lord admonished, that we should carefully take heed of false Prophets, who come unto us in sheeps clothing, and inwardly be ravening wolves. 
Matth. 7.  How did it not come at one time or other into your mind, to think and to fear, lest Luther, Caluin, Menno, and the like, were of the number of them, of whom our Lord premonished us to beware? For these men under a glorious show of God's word, and of the pure Gospel, presented themselves unto the world, as sent of God for the saving of the sheep, and in the mean time they destroyed the sheep with the poisoned food of their doctrine By their fruits, saith our Lord, you ●hall know them. And what fruit is this? Seditions, wars, the spoiling and overthrowing of Churches and monasteries, the ruining of Cities, the abolishing of ancient piety and devotion, the giving scope to all enormities and wickedness.  
We know by testimony of the Apostle, that many heresies shall rise in the latter times, and that many false Prophets, and seducers shall by the instigation of Satan show themselves. Wherefore as often as any new doctrine, that opposeth itself against the Church, putteth the head forth, we must at least suspect it, together with the Author thereof.  
Wherefore I desire & beseech all, 
The conclusion of the whole work.  that be out of the Catholic Church, by the goodness of God, whereby we be created, and by Christ's blood wherewith we are redeemed, by the everlasting inheritance, which we expect in heaven, and by that torrent and full measure of Divine pleasure, wherewith they shall be there made drunk who shall persevere in truth and justice to the end, that they would apprehend and conceive of this business thoroughly; and attentively consider, whether they stand upon a solid and sound foundation: whether they are likely to be secure, touching their religion, at their hour of death, and when they shall stand before the Tribunal of Christ, in that instant of time, when an eternal, and immutable sentence is to be received. Let them examine this our Consultation, which we have written to that end: Let them not rest until they shall have duly discussed all, and gotten the plain evidency in a business so greatly importing them.  
Let then think, how great a punishment attendeth on them, if the religion that they hold, be heresy, & themselves be heretics. And that it is heresy, and a most pestilent one indeed, all Catholic Doctors, all Vniversityes, and all the Christian world (excepting those who follow it, the number of whom, compared with others, is very little, & their learning very mean) do hold for undoubted, and most certain: in so much as an infinite number there be, who be ready to die, and to expose the everlasting salvation of their souls for confession thereof.  
And in very deed Heresy is a most grievous sin. First, 
How great a sin Heresy is.  because it is the cause, that a man preferreth his own judgement before that of all the Fathers, of all the Doctors of the Church, of all councils, and of all the Bishops of the whole world. For he contemneth them all, as men destitute and devoid of God's spirit, which he arrogateth to himself alone, and to others his like: and therein a wonder it is, how great pride there is. Secondly, he censureth Christ's Spouse which is the Church, to have committed adultery with Satan, & to be the child of perdition. Thirdly, he chargeth it with the crime of Idolatry, and with divers superstitions. Fourthly, he casteth forth many blasphemies against the holy Eucharist, and Gods Saints. Fiftly, he handleth all holy, & sacred things after a most unworthy manner. Sixthly, he calleth Christ's Vicar on earth Antichrist, & calumniateth and reproacheth him a thousand ways, without any colour of truth at all. The same doth he with all degrees, & orders of the Church. To be short, every Heretic hath a good will to overthrow the whole Church, and to extinguish all Catholic religion. Thus you see, that the heresy of our age containeth extreme pride, many foul blasphemies, 
How grievous punishment heresy deserveth.  many calumnies, slanders, and most injurious proceed, many sacrileges, and an extreme & deadly hatred against Christ's Church. For all these evils, and many more be intrinsically in heresy, and it habitually inclineth unto them, & daily doth (even actually) move, and drive unto them. So do all Doctors of the Catholic Church hold of Heresy, and the thing is more than plain of itself, as experience teacheth. And therefore Heresy, consorted with these her Imps and offspring, is a greater sin, then be an infinite number of sins of Catholics.  
And now according to what we have said, let them, I beseech you, daily weigh and consider, how great will be the punishment of this sin. 
ad Gal. 5. Col. ●. 1. Cor. 6. 1. Tim. 1. etc.  For if but for one sin of theft, or of fornication, unless a man here help himself by the antidote of penance he is to endure fire everlasting, as the Scripture teacheth: what and how great pain and punishment is he to expect for the sin of heresy which exceedeth a thousand thefts, and a thousand fornications. If the pain, that our fire naturally inflicteth, should be a thousand times more hot and scorching then now it is, and one were cast into it, how sore, incomprehensible, and insufferable a pain would it be?  
Let none flatter himself, that there shall not be in that placee the pain of fire but only I know not what terrors of God incensed with anger, as Caluin feigneth. But this assertion of his is over plainly repugnant to Scripture, 
Math. 25. Marc. 9 Psal. 10. Psal. 20. A pocal. 20.  for as much as it saith: Go ye into fire everlasting. Again: Their worm dieth not, and the fire is not quenched. Again: He shall upon sinner's rain snares, fire, and brimstone, and the spirit of tempests shall be the part of their cup. Thou shall put them as a furnace of fire in the time of thine anger. Our Lord in his anger shall trouble them: and fire shall devour them. The false Prophet was thrown into a pool of fire and of brimstone. The same is the opinion of all the ancient doctors beside: wherefore we must hold for certain, that there shall be a true fire there more intensive and more scorching than our fire here, wherein all heretics shall burn, and shall be tormented both day and night for all eternity, as long as there shall be an hell, as long as heaven shall stand, and as long as God shall live who dieth not. And the smoke of their torments shall ascend in the sight of our Lord for ever and ever. These words be most faithful, and true.  
Then shall they accurse them, who deceived them, and their masters by whom they were drawn and brought into that misery. They shall accurse the devil who blinded their eyes, that they saw not the truth, and under a pretence of piety diversely bewitched them. They shall also accurse themselves for giving ear unto them, for so foolishly embracing a new doctrine without diligently examining it before: and for having been so blind, negligent and slothful in discussion of a matter, that so nearly concerned them. Wherefore, to the end they may not cast themselves headlong into this gulf and sea of miseries, let them with all care, study, and diligence examine this whole business of religion, and there about use the counsel and advise of men of greatest wisdom, learning, 
What things be required for the searching out of the truth.  and virtue.  
But one thing there is, that is most of all wont to hurt this sincere deliberation, and that is a certain anticipating and foregoing opinion, that possesseth very many touching the Idolatry, superstitions, and abuses of the Catholic Church. Wherefore let them in the first place for a time lay aside this their precipitate and foreruning judgement, and think that they may be deceived in the matter. For it seemeth a thing beyoud belief, that most holy and most learned men, such as the Church ever had very many, did either not see this Idolatry, if there were any, or if they saw it did not only not reject it, but also did with all diligence retain and embrace it. This is a calumniation of old, both of the Mahometans, and of the Image-breakers. And there never was yet any Sect of heretics, which did not with extreme rancour and malice oppugn and oppole itself against the Church, and impose very sore and great errors and abuses upon her. For such a pretence meet was it for them to use, that they might seem to have had just cause of their revolt and departure from the Church.  
Secondly let them not cease to crave light from God, whereby they may clearly understand, which is Christ's true religion, and true Church, and let them yield themselves ready to embrace it. For faith is God's gift. 
joan. 6.  None, saith he, can come unto me, unless my Father shall draw him. None can come to Christ by true faith without light given him from the father of heaven: and therefore let them labour to procure this illustration, this light, and this drawing, by earnest and continual prayer: let them say with the prophet: 
Psal. 12.  Lighten mine eyes, that I may never sleep in death: lest when I am to departed out of this life, mine enemy may say. 
Psal. 42.  I have prevailed against him. Put forth thy light, and thy truth, let them conduct and bring me unto thine Holy mount, 
Psal. 1 42.  and into thy tabernacles. Make known unto me the way where in I may walk, because unto thee have I lifted up my soul. Deliver me out of the hands of the enemies of my souls good. O Lord, to thee have I fled for succour, teach me to do thy will, because thou art my God. And the like.  
To prayer let them join alms and beneficence towards the poor and needy. For how much these two avail, and profit towards the obtaining of light for the embracing of the true religion, is manifested by that example of Cornelius the Centurion, 
Act 10.  to whom it was said by an Angel: Cornelius thy prayers and thine alms have ascended to be remembered in the sight of God. And now send to joppa, and send for one Simon, who is surnamed Peter: he shall tell thee what thou must do. Let them therefore propose this example unto themselves, and imitate it, who in this business of true religion have a desire to be directed of God.  
In the mean time 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 either doubtful, or not sufficiently understood, let them repair to Catholic doctors, who will with facility give 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 crave, and with most humble petition and suit beseech at thy hands, o true light, light eternal, and the light both of men, and Angels. For notwithstanding they have been seduced, misled, and carried away by the guile and deceit of the devil, and have revolted from thee and thy Church, and have made war against thee, and it; yet they be thy creatures, form to thine Image, and likeness, redeemed and ransomed with the price of thy blood, made, and called to the inheritance of heaven, and to be consorts in thy kingdom.  
Let not so noble a work of thine perish, which cost thee so dearly, which will yield thee eternal praises, if it once know the truth, and which will to thy glory shine for all eternity. Dissperse and dirue away the foul darkness, that hath now possession of their mind. Dissolve & undo the devils bewitchings of them, whereby the eyes of their mind be blinded, & their fancy and imagination perverted. Put into them a true and sensible apprehension and fear of that inextinguible and everlasting fire, prepared for all those who have not communication with the true religion. Inspi●e them with a burning love and desire of understanding the truth, & of procuring their own salvation. Present unto them the light of thy mercies, that they may know thy fold, and have a true understanding of the fold wherein they formerly were, that it was not thine, but the devils, in which all such, as continue as sheep, be reserved not to life, but to utter perdition, to be food for the fire, & meat for death: Death shall feed upon them. 
Psal. 4●.  Reduce and bring them back again into thy fold, that in it they may refresh themselves with the healthful refection of thy doctrine: and by thy wonderful Sacraments may receive cure of the old wounds, that Satan had formerly given them, and increase in thy spirit, in the spirit of humility, and fear of our Lord, in the spirit of meekness and charity, and may receive forces and strength to life everlasting, wherein made together with us, after the instant of this life, companions of thy glory and bliss, they may praise thee, 
An admonition to Catholics.  and glorify thee for ever and ever.  
And now am I in the second place briefly to admonish catholics, that they duly ponder with themselves, how exceeding great a benefit this is of true religion, which hath by divine favour happened to them before infinite others, who are debarerd of it: and how much by occasion of ye they be obliged and bound to the Divine majesty. This is the gift & privilege 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 think, that in human things nothing is to be compared with it, not pleasures, nor honours, nor millions of gold and silver, no not Sceptres, Kingdoms, or Empires. The margarite pearl 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 poor of all tertene things, is most truly rich, as being a citizen with the Saints, the son of God, an heir of a Kingdom, and coheir with Christ, yet so as he must have a will to live 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 certain and only way to life everlasting, and none there is, who strayeth out of it, that is not most assured to run into everlasting perdition. It is a Doctrine of Atheism, that every one may be saved in his own religion. But as there is one God, one Christ, one truth, one certitude, one justice: so there is one faith, and one religion, and one Church or Congregation of God and Christ, out of which there can be no Salvation. Let them take heed, that they spoil not themselves of so great a good, either out of a curiosity of reading or hearing, or by an improvident and uncircumspect conversation with heretics, or out of a desire of pleasing, and contenting some, or for fear of some hurt in temporal life also, or out of an hope of commodity, and gain, or for desire of honours, or for any other cause. What profiteth it a man if he gain the whole world, and suffer the detriment of his soul? or what exchange shall a man give for his soul? But he, that sustaineth hurt in his religion, cannot but hurt his soul withal: and therefore let him not be afraid to expose all for the retaining of it, the losing and foregoing whereof is the loss of life everlasting withal. Unhappy be those souls, and unworthy a Christian name, that make but a little reckoving of the overthrow of the Catholic religion, so they may themselves enjoy temporal peace for the gathering and keeping of the poor things, and trifles of this life. This madness, and light estceme of so great a good, will cost them dear, when this short time & moment of life shall be once past, and they shall upon the sudden be brought to that eternity, that never endeth.  
Many seducers have come into the world, many do under a sheep's skin, and under a fair & flattering show of God's word hide and conceal their wolvish fury, to the utter ruin of Christ's sheep. Our Lord admonished us more than once to take heed of them: the Apostles inculcated no less, as did the holy Fathers also: He, 
Eccl. 13. Eccl. 3.  that shall touch pitch, shall be defiled of it: he that loveth danger, shall perish therein. The times were never more treacherous to man's salvation, than now they be: the devil was never more frequent in bewitching and deceiving: men were never more easily carried away with the spirit of inconstancy: the operation & working of error never of more force: & finally men's minds never more foully blinded then now, & all these do worthily seize upon their minds who do make a light esteem of that noble and great gift of the Catholic and Orthodox Religion, & prefer their temporal and external goods before it.  
Wherefore let them, who make a reckoning of their own salvation, conserve this beavenly gem, and keep it with all diligence, for that of it proceedeth life. And because it is a supernatural gift, which can neither be obtained, nor kept and held without God's help, whiles so many and so great dangers, and enemies beset us on all sides; they mustimplore and crave help at God's hands incessantly to that end, both for themselves, their children, and their family, and seek to appease God by alms, and other offices of piety. For good is prayer with fasting & alms, 
Tob. 12.  and better then to lay up 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 celestial, and everlasting goods, ever mindful of that saying of the Apostle: 
1. Timoth. 6.  They that will become rich, fall into temptation, and into the snares of the Devil, & many unprofitable and hurtful desires, which drown a man into destruction, and perdition. For the root of all evil is desire, which some coveting have strared from the faith, and thrust themselves into many sorrows. With these helps they may walk on in safety amidst the dangers of these times, conserve and maintain unstained the gift of the true and only Religion, and by it with facility and case purchase life everlasting: to which God, of his infinite mercy, bring us all. Amen.   
FINIS.   

AN APPENDIX TO THE FORMER CONSULTATION. WHETHER Every One may be saved in his own Faith and Religion.  
WRITTEN By the same Leonard Lessius of the Society of JESUS.  
Permissu Superiorum, M.DC.XVIII.   

THE PREFACE.  
We have before in the Preface of our Consultation set down and briefly confuted a certain gross error, which holdeth it enough for our salvation to believe in Christ, and that he died for our sins. But because it is much spread, and hath sunk deeply into the minds of many; I was requested to treat of the matter more at large, and therefore now I will divide it into two several Questions, bringing arguments for either part.  
The first Question shallbe, Whether it be sufficient for salvation to believe in God, and do no man injury? which is as much to say, as, Whether every man may be saved in his own Faith which he professeth, if therein he endeavour to live honestly?  
The second Question, Whether it be sufficient to salvation to believe in Christ, & that he died for our sins, although we believe not many other articles of faith?   

THE I. QUESTION.  
CONCERNING the first Question many in these times do hold & are of opinion that every man may be saved in his own religion, 
The ground of ou● adversaries opinions.  & their principal reason wherewith they are moved to this, is, because it seemeth unto them incredible that all jews and Turks, many of whom do devoutly worship God, and deal justly with their neighbours, should perish for all eternity, only because they have not believed in Christ, especially since for want of this belief they seem not to deserve much blame, they being from their infancy trained up in a religion different from Christianity. For why, say they, should God who would all men to be saved, so straighten the way unto heaven? why should those miserable souls, who according to their capacity do their best to please him, do wrong to no man, and do lead a just and honest life, be condemned to eternal pain for the ignorance of that thing wherein they were never sufficiently instructed?  

The I. Reason.  
But this opinion of theirs, 
The same refu●ed by four Reasons.  although in natural reason it may seem to carry some colour of truth and equity, yet considering those things which are revealed unto us in holy Scriptures, it is a mere Paradox For if every Turk and jew may be saved in their belief, than iuvaine have the Apostles and holy Fathers so much laboured in preaching & planting of the Christian faith. In vain so many Martyrs by all manner & kind of torments have shed their blood, and spent their life in the confession thereof. For they might have abstained from this doctrine & profession without any prejudice to their salvation, and have rested contented with the jews in the profession and acknowledging of one God. I add further: Then in vain was Christ made man; in vain did he work so many Miracles, that so he might be acknowledged and believed to be the Mossias & Saviour of the world; in vain was he crucified, and died. For none of all these things was necessary to man's salvation, it being sufficient to send preachers about the world to persuade men the belief of one God. After this manner reasoneth the Apostle Gal. 2. If justice be by the Law, then in vain (saith he) is Christ dead: which is as much to say, if justice can be obtained by the knowledge of one God, and observation of the Law, in vain was Christ crucified, because then the death of Christ had not been necessary for our salvation.   

The 2. Reason.  
Besides, 
Rom. 3. Apoc. ●. & 7. Act. 4.  hence it must necessarily follow, that the whole Scripture is false, since that it telleth us how Christ is our Saviour, Mediator, and Redeemer, and propoundeth him unto us as a Propitiatour by ●aith in his blood, by whose Sacrifice ●e are reconciled unto God by his blood, our sins are washed away, and with whose faith we are justified. N●●ther is there any other name under h●●●en given unto men in which they ●●ght to be saved. Thus speaketh the 〈◊〉 Scripture: and all this must needs be frivolous and false, if every man may be saved in his own Religion.  
But some may perhaps object, that Christ is indeed our Redeemer, and that all our good cometh from him, yet his faith notwithstanding is not absolutely necessary. For it is sufficient that we believe, that all our good cometh and proceedeth from the bountiful goodness of God unto us: neither is it needful for us to know by what means it is bestowed upon us.  
But this not only repugneth to the holy Scripture, but also it is against the reason of the holy Scripture, because the said holy Scripture doth evidently teach us that Christ's redemption is not applied unto us but by faith, and therefore, all such as are destitute of the faith of Christ are void of their justification, and remaining still guilty of sin; are the children of wrath, and in danger of eternal damnation.  
It repugneth to reason, 
Why Christian saith is necessary to salvation.  because to the end that we may become partakers of any great and unaccustomed benefit, all reason requireth, that we acknowledge the benefit, and our be ●●●●ctor, and that we honour him as it be cometh us with all thanksgiving: for ●oth the condition of the benefit and of our benefactor doth require of us this gratefulness of mind. Seeing therefore that the benefit of our redemption is so great and unaccustomed, and he who bestowed it upon us so great and famous, as also the means whereby he bestowed it upon us, so strange and marvelous; it is requisite we should acknowledge all these things, lest we should live and die ungrateful toward so great a benefactor, and lest instead of blessing & thanking him after the manner of the jews, we curse and blaspheme him. It is therefore an absurd thing, to esteem those who do not believe in Christ, to be partakers of eternal salvation prepared for us by Christ. The which also by this may be confirmed, because none can be saved who doth not know God and the benefit of his creation, for otherwise all idolaters might be saved: neither therefore can he be saved, who doth not know the benefit of his redemption, because the benefit of our redemption is far greater and more admirable, and doth more appertain to the Glory of God, and of Christ our Redeemer, and requireth also of us greater honour, service, and thanks giving.  
Neither is it sufficient for us to know in general that all good things come unto us from God, for this is not sufficient for the honour and gratitude which is dew unto him, but we must also know what, and how great the benefit is, as also by what manner, way, and means he bestowed it upon us: that is to say, that he hath delivered us from sin, and everlasting death, and that he hath opened unto us the way to eternal life, & that after a most admirable manner, to wit by joining our nature unto his, & by suffering therein death for us. For this especially commendeth his charity, mercy, and justice: this also exacteth at our hands all duery, praise, and thanksgiving: these therefore are most necessarily to be known to salvation.   

The 3. Reason.  
If every one may be saved in his own faith, than therefore that faith is sufficient to salvation which is not a gift of God, but an human persuasion, 
The ground of faith among ●e jews & Turks is false.  conceived by our private judgement, relying upon human authority, & built upon a deceitful foundation. For the Turks, although they believe one Go● to be the Creator of heaven and earth, and to be the rewarder of both good and evil works, their faith notwithstanding is not of the holy Ghost, but of their own private judgement, or rather of the Devil: for they do not believe so, because God hath revealed it unto men by any true Prophet, but because Mahomet, whom they think to be the Prophet of God, & his instrument to teach mortal men, hath so set it down in his Alcoran. Albeit therefore that which they believe be true, yet because the ground of their belief, and the whole reason thereof is f●lse and pestilent, to wit, that Mahomet is a Prophet of God; the faith itself whereby they believe, is deceitful, and the foundation thereof whereupon it is grounded is hurtful to salvation, necessarily inclining and forcing the mind to cast itself into all the pestiferous errors of that sect. How therefore can that faith be called sufficient for them unto salvation, or that they can be saved by that faith? How can that which is uncertain, deceitful, & pestiferous, be made the foundation of our justice before God, or of eternal salvation?  
In like manner, albeit the jews do believe the same, or rather more things agreeable unto truth, yet the faith whereby they do believe them, is deceitful and void of the spirit of God. For the whole reason or cause of their belief is, because the Rabbyns and Doctors of their Synagogue, do so interpret the holy Scriptures unto them. For they are the rule of their belief, or which is all one, the holy Scripture, as it is subject to their interpretation. But this whole reason of their belief is deceitful, and no less hurtful and dangerous, then that of the Turks: for it is no less hurtful to believe, that their Rabbyns interpreting the holy Scriptures are endued with the spirit of God, then to believe that Mahomet is the Prophet of God: neither are they drawn into lesser absurdities by the force of that principle. How therefore can that faith be the foundation, or ground of salvation?   

The 4. Reason.  
Finally this opinion maketh no difference betwixt turcism, judaisme and Christianisme, but in some few indifferent matters, and nothing necessary unto salvation; in so much that it is all one in what religion thou livest; seeing that thou mayst indifferently in all of them obtain thy salvation; the which is nothingels, but to open the way to Alcoran, and to make Mahomet equal with Christ, or rather manifestly to bring in Atheism. For to approve every Religion is to take away all Religion, and to think none necessary, seeing that the true Religion can be but one.  
The fundamental reason whereupon this opinion especially relieth, is of no moment. For first, if it be not incredable that God for the space of some thousands of years hath left the whole word in Idolatry, excepting only the jewish nation being but a little portion or corner of the whole world, and to have permitted it to be utterly overthrown, albeit there were so many rare wits among them, so many diligent worshippers of God, and all human justice, and honesty; it should not also seem incredible, if we say that now, also he suffereth the Turks and jews to perish.  
Secondly, the Turks and jews are less to be excused now, in that they do not believe in Christ, than the Heathens were in times passed in not acknowledging one God to be the Creator of heaven and earth. The reason is, because when almost the whole world was in Idolatry, the fervent heat of the common custom carried all by force away with it: neither was there any reason offered unto private men why they should greatly doubt of their religion: neither if there had been doubt objected unto them could they find out any easy way to know the truth. But now after that the faith and Religion of Christ is divulged throughout the whole world, and that Christians are every where extant, it cannot be, but that many occasions are offered unto the Turks and jews of doubting of their Religion. They are bound therefore to discuss, and confer the matter with the Christians dwelling night unto them; the which if they do not, but avert their minds from these kind of thoughts, by reason of the hatred they bear unto Christian Religion, or upon some other cause, they make themselves unexcusable before God: for the business of our Religion & salvation is of so great weight and importance, that it ought to be preferred before all other things, & when there is any just reason of doubting offered, it must with all diligence be examined, albeit we should for that purpose be forced to go into far countries for our resolution.  
Lastly, if there be any who have hard nothing of Christian Religion, or which do think that there is nothing whereby they may be justly moved to any further inquisition, those men shall not be damned for the sin of Infidelity, that is to say, because they have not believed in Christ, but for some other things, which they have done against the law of nature, the which by help of God they might have eschewed: for God hath not left them so destitute of his providence and help, but that they may avoid those sins which they do commit, if they would, as they may & aught to cooperate with God's holy inspirations, and take comfort and pleasure therein. None therefore can impute his damnation unto God, albeit the way be strait to salvation, but unto himself, to his own negligence, I say, and wickedness, whereby he hath neglected Gods holy inspirations, and contemned his profitable admonitions, and willingly and wittingly against his own conscience hath thrown himself headlong into sin, it being his utter overthrow.    

THE II. QUESTION.  
THE other Question is, whether it be sufficient to salvation to believe in Christ, and that he died for our sins albeit we will not believe many other things. Many, especially of the common sort of people, 
The opinion of the vulgar people.  do esteem it sufficient, so that those things be believed which are set down in the Apostles Creed, of God and Christ, other things they account indifferent, and every one may believe what with a good faith he pleaseth, but they will have the Apostles Creed believed of every one, in that sense which seemeth best unto any of them. They conclude therefore, that any which confesseth Christ may be saved in his own faith, whether he be a Papist, or a Lutheran, or a Caluinist, or an Anabaptist, or of any other sect, for all these have the same head, which is Christ, 
Coloss. 2. 1. Cor. 3.  all do rely upon the same Foundation which is Christ jesus; they cannot therefore be deceived of their salvation albeit they disagree in all other things. hereupon some noble men who do use these new religions to the establishment and increase of their power and dominions, do labour very much to make one Church of the Lutherans and Caluinists, and they go about to persuade us, that there is no difference amongst them, but in some small points, & indifferent matters.  
But this opinion doth include in it many inconveniences.  

The 1. Reason.  
First, because it saveth almost all the ancient Heretics: 
The same refuted by ten Reasons.  for most of them do confess Christ and believe the Creed in their ownesense. The Arians therefore might be saved in their herefy who denied God the Son to be consubstantial with his Father. The Macedonians who made the holy Ghost lesser than God the Son. The Nestorians who affirmed there were two persons in Christ. The Eutychians who held, that the flesh of Christ was converted into his divinity. The Apollinaristes who said, that the divine Word was united in Christ, as a reasonable soul united to the body. The Monothelites, who affirmed that there was one only will and operation in Christ. The Pelagians, who denied original sin; and taught that a man by his natural forces might deserve the grace of God, and his salvation. The Donatists who affirmed, that the Church of God was every where perished, but only in Donatus his company. The Novatians who denied penance to those that had denied their faith. The Montanists who thought Montanus to be the holy Ghost. All these according to this opinion every one in his own faith and heresy may be saved, because they have believed in Christ, & did hold the Apostles Creed no less to be believed, then now adays the Lutherans and Caluinists do. But what can be said more absurd or more like a paradox in the Church of God? For if eternal salvation may be obtained by this kind of faith, why have there been holden s●●any councils against those heresies, the Bishops throughout the whole world being assembled together with so great labour and charges? why have those heresies been so often condemned by excommunication? why have the holy Fathers so much laboured in the extirpation threof? why have Catholics so much detested the conversation and company of those heretics? why would some of them rather chose to suffer banishment, death, and all kind of torm●●ts then to subscribe unto any of these heresies? All these things truly had been done in vain, foolishly, and wrongfully, if in these sects eternal salvation might have been obtained: the which seeing no wise man can say, we must of necessity confess, that those heresies are the plagues of souls, & that salvation can by no means consist with them.   

The 2. Reason.  
Secondly, because it condemneth all antiquity of error, who hath always judged, that an heretic cannot be saved, and therefore it hath opposed 〈◊〉 self so vehemently against them, and hath always very diligently confuted them.   

The 3. Reason.  
Thirdly, because it condemneth the Apostle himself, who in his third to Titus commandeth us in this sort: 
Tit. 3.  Eschew an heretic after one or two admonitions, knowing certainly, that he which is such a one, is overthrown, and sinneth being condemned by his own proper judgement. Why doth he command him to be esehewed, if his error be not a hindrance to salvation? why doth he say, that he is overthrown & condemned? 
2 Tim. 2.  In like manner in his 2. Tim 2. Their speech (saith he) creepeth as a canker. Even as therefore the canker is a disease which killeth a man's body unless it be cut away, so is an Heretic unto a company of Christians and Catholics.  
But some peradventure will object, and say, that none is to be accounted an heretic, but he which rejecteth Christ, or denieth some thing belonging unto the Creed. But this is absurdly, & unwisely spoken, for so he should not be an heretic who should take away both the old, and new Testament, and should say, that those things are either feigned, or written by the spirit only of a man, and as the writings of profane authors subject to many errors: he were not an heretic who should deny hell, or the eternity of the pains thereof, or should affirm that all the devils should once besaved, seeing that there is no mention made of these things in the Apostles Creed: he should not be an heretic who should forbid marriage, and who should faith that marriages were ordained by the Devil, who also should affirm that some kind of flesh is of it own nature unclean; all whom notwithstanding the Apostle judgeth to be heretics 1. Tim. 4. He were not an heretic, who should say that there are two persons in Christ, whom notwithstanding S. john calleth an heretic, and Antichrist Epist. 1. c. 4. He were not an heretic who should deny Baptism, and all other Sacraments. And finally none of those of whom we have spoken before, were to be accounted Heretics: the which is contrary to all antiquity, and all the Doctors who have lived in these ten or twelve ages.   

The 4. Reason.  
Fourthly, this opinion doth make all the foresaid heresies, and sects equal with the Catholic faith and Religion, affirming that we may aswell be saved in them as in it. The Catholic Religion therefore shall be no better than Arianisme, Pelagianisme, Nestorianisme, Eurichianisme, and other false Religions, the  both in itself is most absurd, and nothing else but to induce a new Atheism. For to affirm all Religions to be good, and that it little importeth the work of our Salvation what Religion we profess, is to make no account of any Religion: for if there be any Religion, it cannot be but one, as there is but one Truth, one justice, one Faith, one happiness, one Lord and God, and one Man jesus Christ, mediator of God and man.   

The 5. Reason.  
Fifthly, it is a scornful thing to say, that it is sufficient for every one to believe the Creed according to their own sense and understanding thereof, seeing there is but one only truth, the which if we do not attain, we believe that which is false: but a false faith availeth nothing to salvation. It is therefore all one whether thou believest the Creed after such a manner, or after no manner at all: one therefore may be saved albeit he doth not absolutely believe many articles. The same also may be said of the holy Scriptures. For if it be sufficient to believe the holy Scriptures understood in their own sense, seeing that this sense may often times be erroneous, it will also suffice, albeit thou dost not believe them at all, for a false faith can be no more needful to salvation, than no faith at all, that is to say, whereby one doth absolutely believe nothing at all.  
If thou dost say, that the Creed must be believed in a true sense, than thou condemnest all the Sects of this time, whereof there is none which believeth all the articles of the Creed in the same sense with Catholics, or which doth not differ one from another in the explication of the Creed. Wherefore seeing that there is but only one Truth, it necessarily followeth that all Religions saving one do err from the truth, & therefore are not sufficient to salvation.  
But it is evident, 
The disagreement of fectaries in the sense of the Creed.  that they differ much in the understanding of the Creed, for that Article, And in jesus Christ his only Son, the Arians, Tritheitans, and many calvinists affirming the Son lesser than the Father, do other wise explicate then the Lutherans, and Catholics do, who hold God the Son to be equal and consubstantial with his Father. The article of Christ's descending into hell, the Caluinists do otherwise understand, who do think that Christ suffered there the torments of the damned souls, and that he doubted of his salvation, and that he was afraid lest he should be wholly consumed by everlasting death: otherwise Catholics and Lutherans hold, who say that such Turrian exposition is not the sense of that Article, but a blasphemy of Caluin. The article of Christ's ascending into heaven, is otherwise understood by the Lutherans, and Vbiquitarists who hold Christ's body to be present every where and in all places, as his divinity is present every where: otherwise the Caluinists and catholics hold, who do not doubt to affirm but that by this exposition the whole Creed is overthrown, and that Christ's Incarnation, Nativity, Passion, death, ascending to heaven, and his coming to judgement is thereby quite taken away. The article of judging the quick and the dead, the Catholics do otherwise expound, who hold that God shall so judge us that he will reward our good works with heaven, and punish our evil deeds with hell: otherwise the Caluinists, and Lutherans, who deny all reward to good works, and that God only in his divine judgement will principally esteem, & reward a special faith only. The aricle of the Holy Ghost, the Catholics, and Lutherans do otherwise understand then the Arians, and many Caluinists. The article of the Church, the Lutherans and Caluinists do understand of the invisible congregation of those which are predestinate: the Catholics do understand it of the visible company of catholics, wherein many are predestinate, many are reprobate. The article of Communion of Saints, the Lutherans, and Caluinists do so extenuate that they take away almost all the communion holden by catholics. The article of remission of Synns, they explicate of not imputation only, not acknowledging any inward renovation by inherent justice and the infused gifts of God, after which manner the Catholics do hold that sins are forgiven.  
By these it is manifest, how great a difference there is in the understanding of the Creed. Seeing therefore that there is but only one truth, and this in our Consultation we have showed to be among Catholics; it necessarily followeth ●● one God Creator of all things, because his Alcoran doth teach him so, which he thinketh to be written by the spirits of God; his faith, albeit he believe that which is true, relieth upon a false and deceitful reason: by the force whereof he is moved to believe many false and blasphemous things, as that there are not three Persons in the B. Trinity, and that Christ is not God, and that Christ is inferior to Mahomet, and that Circumcision & the like are still to be kept. That faith therefore by reason of the foundation is both deceitful and hurtful: the same happeneth unto alheretikes; the which being supposed I urge the argument in this manner.  
That faith which relieth upon a false foundation, albeit it believeth somethings which are true, cannot be sufficient to salvation: but the faith of all the sects of this time relieth upon a false foundation: it cannot be therefore sufficient for salvation. The first proposition is manifest in itself, for how can that which is deceitful & uncertain be the foundation of our eternal 〈…〉? How can the true Religion where●● we please God, be grounded in a false deceitful faith? Truly it is no less repugnant to reason, then if thou shouldest say, that truth is grounded upon lies, wisdom upon error, and virtue upon folly.  
The second proposition, 
The faith of all sectaries dependeth upon a false ground.  to wit, that all Sects are grounded upon a false and deceitful foundation, I prove in this manner: for either they believe their opinions for the authority of their Apostles Luther, Caluin, Melancthon, Zwinglius etc. whom they judge to be endued with the spirit of God, or because every one of them in their own private judgement do believe those things to be contained in holy Scripture, or lastly because their own private spirit doth inwardly testify unto them, that those things are true, or that this is the meaning of holy Scripture: for whatsoever the sects of these times do believe, they are moved thereunto by one of these three reasons, and they appoint one of them to be the foundation or reason of their belief: but these foundations, and reasons be altogether false and deceitful.  
As for the first reason, to wit the authority of Luther, Caluin, and the rest who first invented these new Religions, that it is deceitful, is many fest, because we see by experience that both they might, and have been often deceived, for they have revoked many things, corrected many things, and in many things have they contradicted themselves, as hath been declared in our Consultation of Religion in the 9 Consideration, and the sixth Reason. Hence it cometh to pass that few now adays will rely upon their authority, because they say, they were men, and therefore subject to error, wherefore their followers also do leave them at their own pleasure, when they think they have found any thing fit for their purpose: their authority therefore is deceitful, & uncertain, even by the judgement of their own scholars, and followers.  
Neither is the other, to wit, the private judgement, whereby they expound the holy Scripture, less deceitful: for many false things by that private judgement seem to be true, and many things which before seemed true are afterward judged false. From hence ariseth so great variety and inconstancy in many of them concerning matters of faith, because indeed man's judgement is weak, especially in the mysteries of our faith, and the understanding of holy Scripture, the which far exceedeth the reach of man's wisdom and reason.  
Many do answer, that they do not rely upon their judgement in matters of faith, but upon the holy Scriptures which cannot err, 
Whether all sectaries do rely upon the Scripture.  wherein how miserably they are deceived by this appeareth, because almost all the sects do say, that they rely upon holy Scripture, whereas notwithstanding they differ among themselves in most of the matters, one teaching contrary unto another, the which could by no means come to pass, if they did not rest upon their own judgements, but upon the lawful and common understanding of the holy Scripture: for the holy Scripture is no where contrary unto itself, neither doth it any where disagree from itself: that therefore they so greatly jar & disagree among themselves, is caused, by that they make a sense to the holy Scripture according to their own private judgement, the which is diversly framed by them, according to the diversity of judgements and understanding among them: they rely therefore upon the holy Scripture, not as it is interpreted by the Catholic Church & the holy Fathers, but as they in their private judgement do interpret it: for the virtue and force of the holy Scripture doth not only consist in the bare words, but in the sense and meaning thereof: but the private judgement inventeth this sense, and joineth it to the words of the Scripture as life unto the body: the whole reason of their faith therefore is their private judgement, the which how deceitful oftentimes it is, may easily be declared by the disagreement of so many sects. For it is all one whether thou sayst, that thou reliest upon Scripture as it is interpreted by thy proper judgement, or that thou reliest upon thy own judgement precisely in itself.  
Finally, the third reason whereupon many now adays do rely, is most deceitful and scornful of all, a manifest sign whereof is that among the Anabaptists, who above all others are guided by the instinct of the spirit, there is the greatest variety of sects, and disagreement of faith, the which could not be, but that the spirit whereupon they rely, and by whom they are governed is deceitful and variable. The same also is to be seen among Caluinists, and Lutherans, and amongst their sects and divers factions, for their own opinion is certain and evident unto every one of them by the testimony of their own private judgement, the which inwardly teacheth every one of them and affoardeth the testimony of truth unto every one of them, whereby it is manifest that this spirit is not the holy Ghost, the spirit of truth, who cannot teach contraries, or be opposite unto itself, but it is a wicked spirit, the spirit of error, who is a liar from the beginning, and the father of lies, who worketh in the children of incredulity, of whom the Apostle saith, Because they have not received the charity of truth, 
2. Thess. 6.  he will therefore send them the operation of error, that they may believe in lies. And in another place. 
2. Tim. 4.  In the last days there shall some departed from their saith attending to the spirits of error, and doctrines of the devil. For every heresy is the doctrine of the Devil. And S. john saith, 
1. joan. 4.  Do not believe every spirit but try their spirits, whether they be of God or not. For many false Prophets are gone out into the world.  
This therefore is the spirit which beareth rule in the hearts of heretics, whose testimony & operation they feel inwardly engrafted in their hearts, and yet they think it to be the work of the holy Ghost, who so blindeth their mind, and fancies, that they judge light to be darkness, and darkness light, that they think the most clear truth of the Catholic faith to be an error, and most filthy errors to be the clear truth. And truly if they were not wholly blinded & bewitched, they might easily perceive that spirit whom they feel inwardly, not to be the spirit of God, or at the least they might begin to doubt thereof, seeing that all sects among whom there is so great dissension & variety of opinions, do all equally feel, boast of, and follow that testimony of this spirit, and rely upon it in the confirmation of their most contrary opinions: but this happeneth by the just judgement of God: for as the jews who would not receive Christ were permitted to be blinded by the devil, as it is manifest by the Apost. 2. ad Thes. 2. so heretics because they have forsaken the Catholic faith (the which is no less a fault then that of the jews) are delivered unto him, that he may as it were bewitch their minds, and drive them into all kind of error.  
But if any will attentively consider he shall easily preceyve a more potent operation of the devil and bewitching of minds in our Heretics, 
The devil doth sooner bewitch Heretics then jews.  then either in jews or Mahometans, and that for two reasons. First because the jews agree in the same faith, neither is there any variety of sects among them: among the Mahomet's there are only two sects, and there is no great difference betwixt them. But among heretics of these times there are many sects, some arising by the increase of new opinions, who condemn one another of heresy, and all these are risen within the space of 90. years, the which is a manifest sign, that the devil marvelously possesseth inwardly the hearts of these men, troubling their fancies, perverting their imaginations and judgements, that they cannot remain or be quiet any where.  
Secondly, because the common sort of people among the jews and Turks do not rely upon their own judgement, or upon the testimony and instinct of the private spirit, but upon the judgement of their doctors, or (which is all one) upon their own Scripture, as it is interpreted unto them by the doctors of their Religion; they have therefore the rule of their faith and ground of their belief conformable as it were to reason, that is to say, the common consent of their predecessors, or the Scripture explicated unto them by the consent of the doctors of their Religion. But most of the heretics of these times do not respect their Superiors and Apostles from whom they first received this new Gospel, but they forsake them as men subject to error, and they rely wholly upon their own judgement, or upon the testimony of the private spirit, or which is all one, upon the Scripture only, understood after the sense of their own judgement & private spirit, the which is an evident sign, that Satan doth so effectually work in them & bewitch their minds, that not only every one feygneth unto himself new heresies and opinions, but also that he placeth the foundation of his belief & rule of faith in himself, & in his own inward sense and judgement: for every one thinketh himself to be taught by our Lord and endued with the Magistery of the spirit, albeit they be women & young girls, & therefore to be free from error; but all the holy Fathers to have been men subject to error. The same they judge of their Apostles and Ministers. But what greater bewitching or deceiving of people can there be, than this? Hence it cometh to pass that they have no certain and established opinions amongst them, neither can they set down or frame any body of doctrine and religion, but they must wander up and down in uncertaintyes, as the private spirit leadeth them; neither can there any disputation be made with them concerning their opinions, seeing that they do not defend any one opinion, they being by reason of the ignorance of their predecessors altogether unlearned. But of this spirit of folly & madness we have written more at large in our Consultation in the 9 Consideration, & the 11. Reason.  
By these it is manifestly concluded that all the ground and foundation of faith whereupon the sects of our times rely, is false and uncertain, and therefore their faith which relieth thereon is unprofitable, and availeth nothing to salvation.   

The 8. Reason.  
Eightly, if every one, who doth acknowledge Christ may be saved in his own faith, Why is there so great disagreement among religions? Why do they excommunicate & condemn one another of heresy? Why do the Lutherans refuse to acknowledge the Caluinists for their brethren: and in their public sermons and books do call them wicked & blasphemous persons? Why do the chief of the Caluinists, among whom Theodore Beza, the Father of them all, & as it were their Pope next after Caluin, handle the Lutherans in like manner? why do the Anabaptists call those only of their own sect, to be the faithful, & Christians, and account all others as Infidels? Whereby it is evident, that this new opinion of doctrine is not only contrary to Catholic religion, but to all other sects also, who have in them any zeal of piety and religion, and to be banished as Atheism only.   

The 9 Reason.  
Ninthly, that any man be saved it sufficeth not to keep only one, two, or three commandments, but it is necessary to keep all, according to those words of Christ Matth. 19 
Matth 19  If thou wilt enter into life, keep the commandments. As if any be an adulterer, or thief, albeit he keep the other commandments he may not be saved, as the holy Scripture often teacheth. In like manner therefore it is not sufficient to salvation to believe two three, or four articles, but it is necessary to believe all those things which God hath revealed and set down to us in his Church to be believed, for faith is no less necessary to salvation then obedience of the commandments of the law of God: neither should faith be less perfect than the obedience and keeping of the law of God. As therefore obedience must extend itself to all the commandments, so must faith extend itself to all things which are revealed; the which may be confirmed by the words of S. james in the 2. 
jac. 2.  Chap. Whosoever hath kept the whole law, but offendeth in one, he is made guilty of all: for he who said, thou shall not commit adultery, said also thou shall not kill: as if he should say, he is made guilty of all, and shallbe punished as a breaker of the whole law, because he hath despised the law maker, who is the author of the whole law. In like manner therefore he which shall deny one article although he believe all the rest is made guilty of violating his whole faith and Religion, because he contemneth God who is the first Truth, who no less revealed this then the other, he contemneth the Catholic Church the spouse of Christ, who is the pillar & strength of Truth, whereby he hath no less determined we should believe this then the other. And this is the reason why he is no less an heretic who with pertinacy denieth one point of faith, them he which denieth a hundred, because in that he denieth one, he contemneth God, who is the first truth and did reveal it: he contemneth the authority of the Church, the which did propose it unto us: he maketh the Church subject to error and a liar, whereby he is made also uncertain of all the rest, and looseth all his divine faith: for the ground of his divine faith being taken away, his whole faith must needs perish, and consequently there remaineth only an opinion or human faith, subject to error, whereby he believeth all the rest.   

The 10. Reason.  
Tenthly and lastly, this opinion is very dangerous in the practise thereof, for it maketh a man that he careth not what religion he hold, what he believeth or not believeth: he doth not therefore seek after the truth, and he doth as easily and with as great security lay hold on false as true things, yet all men not only Catholic but even the more principal sects, & those which are learned wise men do absolut'y affirm, that none can be saved without the true faith and religion, and whosoever are deprived thereof shall perish for ever. The followers therefore of this opinion are condemned of all, and they only promise unto themselves salvation without any author, testimony or reason for it, relying and trusting only in their own vain imagination of their foolish brain: let then therefore hear out of S. Fulgentius what antiquity hath always holden, and what the Catholic Church hath taught in all ages. Thus therefore he writeth, setting down the rules of our common saith in his book de fide ad Petruin Diaconum, Cap. 38. Believe assuredly (saith he) and doubt nothing at all, that not only all Pagans, but also all jews, Heretics and Schismatics who shall die out of the Catholic Church, shall go into everlasting fire, which is prepared for the devil and his Angels. And in the 39 Cap. Believe assuredly and doubt nothing, that every heretic or Schismatik christened in the name of the Father, & of the Son, and of the holy Ghost, if he be not within the number of those which are of the Catholic Church, what alms soever he hath made, albeit he shall shed his blood for the name of Christ can by no means be saved: for neither baptism nor large and charitable alms, nor death itself suffered for Christ's sake, will avail that man, who 〈…〉 unity of the Catholic Church; as long as this heretical or schismatical wickedness wh●th leadeth to perdition; shall continue in him.  
This hath always been the faith of the Catholic Church, and the most certain and undoubted doctrine of the holy Fathers: the which I would to God all those who remain out of the Church of God would attentively and diligently consider; they would truly and easily preceiue in how dangerous a state they continue. Thou, O Christ, the light of the world, shine unto their minds, and lighten their hearts. Amen.   
FINIS.