The First Reason, from the Novelty of it.

ALL Novelty, or all New Cutts and Fashions (as St. Gregory Nazianzen calls it) in any Government (and chiefly in the Affair of re­ligion) are to be shunn'd and avoided. The Christian religion is an ancient solid, and immutable thing, intended to last to the end of the World: For it is the Form, Strength, and as it were the Soul of Christ's Church; for as by the Soul the Flesh is animated into a Living Man; so by religion, an Assembly of Men (who otherwise, of themselves are but carnal) is formed in­to the Church of Christ, which is a Spi­ritual Kingdom, As therefore the Church and Kingdom of Christ is ancient, and never to be rooted out, as against which the Gates of Hell (that is to say, no Herefies, or other wicked attempts) shall ever prevail, Mat. ult. and with which Christ has promised to re­main to the end of the World.De August de utit. caeden. c. 17. Such also must the Religion be by which this Church and Kingdom of Christ do subsist. Therefore Novelty is repugnant to the true Religion.

[Page 63]But that these are New Religions, is ma­nifest.

First, Because we can shew the first Au­thors of them, the place, time, and manner how they began, who resisted them, what great Commotions, Troubles, and Mobbs were raised by reason of them; and finally, by whom they were condemned. Now, what clearer signs can there be of Novelty? In the same manner, all Heresies, introduced a­gainst Apostolick Doctrine, are convinced of Novelty; because we can shew how they crept into the Church, at what time they began, in what place, by what Author, who opposed and condemned them.

Secondly, Before the year of our Lord 1517. Luther's religion was not in the World, nor Calvin's, nor the other Fa­naticks, which are but two branches of the Lutheran Religion: For it appears by Histo­rians of that time, wherein Luther first shew'd Head, that there was no religion in the World, but the Catholick Religion, (and a very few Hereticks, called Hussites) except the Judaick, Mahometan, and Pagan Reli­gion.

Thirdly, If you should say, that some of them were existent in the World; namely, the Lutheran Religion, &c. but lay hid; I [Page 64]ask, in what place it was, in what King­dom, in what Town, who were the Defenders or Maintainers of it? Lastly, How do you know it was in Being before, since it could not be manifest but by Writers, who re­port no such thing, but the contrary. Be­sides, when there were in every place, In­quisitors of Heresies, how could this Religion lie hid so many hundred years, and not be discovered; and never any one of the Fol­lowers of it fall into their Hands and be cor­rected? Never any Heretical Sect could so hide it self, but be often taken, and publickly called in question and examination. Again, if this religion was in the World before Lu­ther, why did not the Professors of it (who have hitherto lay hid) come forth, and ac­knowledge him as a Doctor of their Faith, and a Champion of their religion? Why did they not appear in publick, and join with him, as their Partner and Patron, who had set at liberty their religion, before sup­pressed and persecuted? But no such ever appeared, that had been of this religion, before him; but all of them were of the Catholick Religion, before they turned to Lu­ther, as Luther himself (before he revolted) was a Roman Ca­tholick and a Friar; L. de Missa au­gular & l. 2 contr. Swingl. and said Mass seriously and devoutly fifteen years together, as himself confesseth.

[Page 65]Whereby it is clearer than the Sun at noon day, that Luther's Religion is altogether new, and was unknown to the World be­fore his time: Not any Congregation of Men, and perhaps no single person was ever in Being before him, that professed the same Religion; that is, all the same points of Faith, his whole Body of Doctrine. For although he might hold some Opinions of ancient Hereticks, yet the Relagion of Luther and the ancient Hereticks is not therefore the same, but in part. For Religion is a Com­plex, or comprehension of all those things which pertain to Faiths. But no body (be­fore him) ever taught all the same Tenets.

This is also convinc'd by another reason; for 'tis manifest, the ancient Doctors and Fa­thers florishing in former Ages, were not of Lutheran's Religion; ‘for They all confess Free-Will, the necessity of Good Works, Me­rits of life eternal, and possibility of keeping Gommandments: They approve of the Invocation of Saints, the Veneration of holy Relicks and Images, the Sacrifice of the Mass for the living and dead, the Ordination of Ministers, the Evangelical Counsils of Monaftick Vows, the custom of Fasting in Lent, &c. all which Luther's Religion denies, and denounces as superstitious, injurious to God, and wicked.’ That the ancient Fathers confess and approve all these things, is clear by their Writings; nor can Lutherans and [Page 66] Calvinists deny the fame, but say, they were the Spots of the ancient Fathers: beautiful spots indeed; Superstition, Idolatry, Im­piety. But if the Doctors of former Ages were not of this Religion, but always de­cry'd and condemn'd the same, 'tis evident that it is not Ancient, but New. Now, in the Church, there is no Religion taken for the true Religion of Christ, besides that which the ancient Fathers and Doctors of the Church have held.

Hence it plainly follows, that the Luthe­ran Religion is not the Religion of Christ; for Christ's Religion is not new, but old: But Luther's Religion is new, and not old, as 'tis shewed. The Religion of Christ has been always in the World, from the time of the Apostles; but the Religion of Luther has not been always, but began in the year of our Lord, 1517, as aforesaid. Again, if Lu­ther's Religion is the true Religion of Christ, the Congregation of People, holding this Religion, is the true Church of Christ; there­fore the Church of Christ was not before Lu­ther, (as has been declared) because the Lu­theran Religion (which constituted this Church) was not before Luther. If you say, it was in the Apostles time, and some Ages heretofore, it is to be proved, there were some then living that held all Luther's Te­nets: We can for certain, and with ease prove the contrary: ‘For it is aparent, the [Page 67]Sacrifice of the Mass for the living and the dead, Ordnation of Ministers, Monastical Vows, and the like (which are repugnant to Luthers Religion) were in the Church of God in the Apostles time, and the Ages nearest to it.’ Moreover, suposing, but not granting, that that it had been in the Apo­stles time, and some time after, yet at least in the Third and Fourth Age it began to va­nish and be quite lost, which also the Luthe­ran Doctors confess in the Book of Centuries published by them. Therefore,Cent. 2, 3, 4, 5, 6, 7, 8, 9, 10. cap. 4. for 1300. years, the Church of Christ fell away and perished: For at least, so long it is manifest, the Lutheran Religion was not, but what florished was point blank contrary to it. The true Re­ligion, then, for so so many Ages was ex­tinct, the Gospel obscured, the Church of Christ overthrown, till Luther (the German Prophet) rose, and dispell'd this mortal darkness, brought into the World the light of the Gospel, and repaired the ruines of the Church. The Lutherans in several Towns of Germany, declare this in writing upon the Frontispiece of their Houses (in Capital Letters) in these or the like words, in ‘such a year, the true light of Christ's Gos­pel shin'd first in this City, by abolishing Su­perstition, &c.’ Now if the Church of Christ had perished for so many Ages, how is it [Page 68]true that it was built upon a Rock, Matth. 16. and not rather upon Sand? How is it true, that the Gates of Hell shall not pre­vail against it? How is the House of God the Ground and Pillar of Faith? 2 Tim. 3. How is the Kingdom of Christ (which is th Church) stable, firm, eternal, and never to be dissol­ved? Dan. 2.

If you say, the Church and Lutheran Re­ligion hath continued in all Ages from the time of Christ and his Apostles, but lay hid, it is more than can be proved, and without any probability, as hath been demonstrated. But les us grant it to be hid; therefore it was not the Church of Christ: For the Church of Christ is like a City placed upon a Hill, which cannot be hid, Matth. 5. She is the Mountain of our Lord's House, established in the top of the Mountains, and exalted above the Hills, conspicuous to all, and all Nations shall flow unto it, Isa. 2. She is ex­tended from Sea to Sea, and from the River unto the ends of the Earth, Psal. 71. She is that great Mountain which filled the whole Earth, Dan. 2. For the Church of Christ ought to be manifest, that by her Worship, Splendor, Manners, and outward Form, the Nations might be attracted to her, and that those who desire to be made Christians might know whom to go to, advise with, and re­ceive instructions from. In like manner her Doctrine and Belief ought to be manifest, or [Page 69]else 'twould be unprofitable to the World, and could not convert Nations. Therefore in the time of Persecutions, it was never so obscure, but every where known, as Ecclesiastical Writers tell us. And from hence came such a multitude of Martyrs. Again, if it lay dormant so many Ages, it was altogether unworthy of the Christian name: For how could this be call'd the true Church of Christ, which durst not confess the sincere Doctrine of Christ? But was of such a cowardly na­ture, and so affraid of death, as to hide it self in the dark, and not dare for so many Ages, to appear in the light. Nay, did not only hide her self so many Ages, and sup­press the sincere Profession of Faith, but al­so confess a false Faith (namely, the Papisti­cal) adore Idols, and defile her self with a thousand Superstitions, and Sacriledges? For before Luther, all Christians (in outward shew at least) behav'd themselves like Ca­tholicks, or else they would have been pre­sently taken by the Inquisitors, and Bishops, and punished as Heriticks: So that the Church of Christ would have been more miserable and deformed than the ruines of the Synagogue (or the Jewish Sect) which al­ways held their Meetings in some places or other, and made a profession of their Reli­gion, nor was ever compell'd (at least in general) to the Worship of Idols. It would also have been more wretched, and in a [Page 70]worse condition than all Heretical Sects. For, there has been no Sect of any name, which has not had their Churches, Preaching Houses, or Conventicles, and some form and prtfession of their religion, whereby it was known.

From these things it is clear, nothing can be more absurd, than to say, that the Church of Christ (for so many Ages) absconded. I conclude therefore with this Dilemma; ei­ther the Lutheran and Presbyterian religion were before their Authors, or not: If not, then they are plainly Novelties, and there­fore not the Religian of Christ, which is an­cient; but if they were existent, then they were occult, and therefore could not be the Religion of Christ, which hath been always visible, manifest, and publick. What hath been said and proved in this Discourse against the religion of Luther and Calvin, may be also said of all other Protestants, whether Anabaptists, Independents, Quakers, and the like Heresies; for there is the same Novelty in them all, and therefore the same reasons may be urged against them; but for clear­ness sake, and not to cloy the Reader with repetition of Names, I have only made use of One or Two.

I conclude therefore in the Words of St. Hierome, Dialog. contr. Lucif. in fiae. who writes thus, I'll tell you briefly and plainly my Opinion, We must live and die [Page 71]in that Church, which being founded by the Apo­stles, remains to this day. If in any place you hear some who are called Christians to derive a Name from some other Person, (besides Jesus Christ) as Marcionists, Valentinians, Monta­nists, (Lutherans, Calvinists) &c. know they are not of the Church of Christ, but the Synagogue of Antichrist; For by this very token that they have been brought in under such a Name in after Ages, they are known and convicted to be some of those, whom the Apostle foretold: Nor let them flatter themselves by quoting Scripture for their Tenets, since the Devil quoted Scripture also, which consists not in the reading, but understand­ing of it. As Novelty therefore is a sign of Heresie foretold by the Apostle; so such a Sectary Name a sign of Novelty; and as for bringing of Scripture, it is common to the Devil, as well as Hereticks.

The Second Reason, from a defect of Suc­cession.

ANother reason why these Religions are not to be ap­proved, is,They want Succession. because they want a Succession of Ministers, derived by a continued Order from the Apostles; which Succession is necessary, that our Religion or Church should be judged Apostolical: For, without this Succession, it cannot be conti­nued with the Religion of the Apostles.

Hence it is, the Fathers teach every where, that those who would be accounted the true Church of Christ, ought to shew the Succession of their Bishops, by a continual Series, or order of them from the Apostles: But if they cannot do this, 'tis a clear sign, that they are not of the true Church of Christ. So Optatus Milevitanus (to convince the Dona­tists that they were not of the true Church) saith, Shew the Original of your Chair, if you claim to your selves the true Church. And Ter­tullian, Let Hereticks shew the Original of their Churches;Tertul. prescrip. advers. Heret.let let ehem declare to us the Order of their Bishops, by such a conti­nued Succession, that their first Bishop have [Page 73]either an Apostle or Apostolical Man for his Predecessor. The same Argument other Fa­thers mke use of, as Irenaeus, Epiphanius, St. Hierome, and St. Augustine. Iren. l. 3. c. 3. Epiph. Her. 1.27. infir. cont. Lucif. Au­gust. c. 4. cont. Epist fundam.

But it is manifest, that neither the Luthe­rans, Calvinists, or Fanatticks, have the least appearance of any such Succession; for to whom, I pray, succeeded Luther, who was for the most part the Author and Parent of those Religions? Whose Chair and Autho­rity did he seize upon? Who was Chief of the Lutheran religion before him? Who of the Presbyterian religion before Calvin and Swinglius? But if none can be nominated, it is clear they want that Succession, which the Fathers require to make their Church Apostolical.

Again, They do not only want Succession of Chair and Authority; but also a degree Ordi­nation of descending from the Apostles: For a double Power in the Ministers of the Church has been always requisite, and both of them to be derived by a continued Order from the Apostles, as aforesaid, in the Se­venth Consideration; to wit, the power of Order, whereby Sacrifice is offered, and the Sacraments administred, to sanctifie the Faith­ful; and the power of Jurisdiction, where­by a Right and Authority is granted to go­vern [Page 74]and feed the Church with the Word of God, &c. But neither of these can they derive from the Apostles; not the power of Jurisdiction, as it has been shew'd; nor like­wise the power of Order; for who ordained Luther or Calvin Bishops of their Church? If they say, that Ordination is not necessary, they contradict all Antiquity, and the con­tinual practice of the Church; for there was never any made a Bishop in the Church to perform all Episcopal Functions, unless by another Bishop, to whom two other Bishops were to be assisting, according to the Institution of the Apostles, as is ex­presly commanded, Can. 1. Apost. & Can. 4. Synod of Nice: And St. Paul insinuates the same, writing to the Bishop St. Timothy, saying, Neglect not the Grace that is in thee, which is given thee by Prophecy, with the impo­sition of the Hands of Priesthood, 1 Tim. 4. That is, the Assembly of Bishops, who laid their Hands upon him that was to be ordain'd, as the Fathers expound it.

Hereby it is clearly manifest, that the Lutherans and Calvinists have neither of the said powers of Order and Jurisdiction from the Apostles, and that they are not descen­ded from the Apostles, according to either, nor can trace back either of these two from themselves up to the Apostles; and conse­quently that they have neither true Religion nor the Church of Christ among them: for [Page 75]this ought to descend, and be as it were continued from the Apostles, by the means of these two Powers, as hath been declared: For all Spiritual Power ought to be derived from Christ, by the Apostles and their Suc­cessors, (through a certain continued Suc­cession and Communication,) upon other Ministers, as our corporal Life (by a chain of Causes) is derived from the First Man, Adam, and so must be to the last Man that shall be born: For as in the Old Testament, none were to be Priests, unless they descend­ed from Aaron, of the Tribe of Levi; so in the New Testament, none are Priests or Bi­shops, unless they derive their degree of Or­der and Jurisdiction from Christ (the Chief Bishop) by the Apostles and their Successors. As therefore the Synagogue of the Jews could not be without Priests descended from Aa­ron, by a continued Race; so the Church of Christ cannot be without Priests or Bishops, descending from the Apostles to their Successors, by a perpetual continued Order and Suc­cession. But the Congregations of Luther and Calvin had never any such Ministers; they never had any Bishops (lawfully ordained) amongst them, that could derive their power of Jurisdiction from the Apostles and their Successors, to govern the People: 'Tis plain therefore, that they have not the Church of Christ amongst them.

The Third Reason, from the defect of Mission.

THE Third Reason is, from a want of Mission; because they introduced these Religions of themselves, without any Law­ful Authority. This therefore should make them worthily to be suspected as erroneous, and the Authors of them to be Wolves and Seducers: For no body in the Church ought to Preach, but those that are sent by Lawful Authority, according to the Apostle, How shall they Preach, unless they be sent? Other­wise a great confusion would spring in the Church: For every one then would take upon him the Office of Preaching, and go­verning the Church, and sow what Errors he pleased: For if in a Temporal Republick, or Humane Government, no Man can in­trude himself, and assume the Magistracy to govern the People in Earthly Affairs, per­taining only to this Life, but ought to have Commission from the Prince; how much less in the Church, in the Spiritual Kingdom of Christ, can any one arrogate to himself the Office of a Pastor to govern the People, in things belonging to their Eternal Salvation; but ought to have Authority from the Su­preme Head of the Church? For a confusion [Page 77]of Government in the Church is much more to be avoided than in a Republick; since this tends to a destruction of Souls, whereas the other is but the loss of our Fortunes or Bodies.

Again, He that entreth not by the door, into the Sheepfold, but climbeth up some other way, the same is a Thief and a Robber, saith our Lord, Joh. 10. But he that, without any Lawful Mission and Authority, assumes the Office of a Pastor in the Church, does not en­ter in at the door, but climbeth up some o­ther way, as the Fathers every where ex­pound it, and as 'tis plain enough of it self: For, what is it else to enter by the door, than to enter by a Lawful way, by legiti­mate Authority? For a door is the ordinary way appointed, whereby to enter into the Sheepfold, and signifies this Lawful Autho­rity, whereby Ministers ought to be ad­mitted into the Sheepfold of Christ, to go­vern and feed Christ's Flock.

Moreover, our Lord says by St. John, He that speaketh of himself seeketh his own Glory; but he that seeketh his Glory that sent him, the same is true, and no injustice is in him, Joh. 7.18. By which Words he signifies, we must not believe those who come of themselves, and are not lawfully sent, because they seek their own glory and profit, to which end all their Doctrine is directed.

[Page 78]Lastly, The Apostle, in his Epistle to the Hebrews, judges this Mission to be so ne­cessary, that he requires it in Christ our Lord: No Man taketh this Honour to himself, but he that is called of God, as Aaron: So Christ also did not glorifie himself, that he might be made a High Priest; but he that said to him, Thou art my Son, this day have I begotten thee. Hence it is, that our Lord so often inculcated to the Jews his Mission; namely, that he did not come of himself, but was sent by his Father, and confirms the same many ways.

Hereby it is clear, that Luther, Calvin, and the like new Doctors, are not to be heard, nor their Doctrine believed, but avoided and detested; because 'tis apparent, they came of themselves, without any Law­ful Authority. It is evident, that they have usurped to themselves this Function and Duty of Pastors, and a Right to Reform the Church. It is manifest, they entred not by the door, and by a legal way, but climb'd up another way, into the Sheepfold; and therefore, according to the Sentence of our Lord, they are to be taken for Thieves and Robbers.

Perhaps they will say, they were sent immediately from Christ, Christ sent them not. as of old God sent the Prophets, in an extraordinary manner, to Reform the People, and as Christ [Page 79]sent his Apostles to convert the World; and as St. Paul (after our Lord's Ascention) was not sent by Men, nor received the Gos­pel from Men, but immediately from our Lord Jesus Christ.

But, First, 'tis not enough to say this, and boldly to affirm it, but they must prove it, and evince it to be true, lest the People, and other ordinary Pastors lawfully renounce them, as Impostors. As the Prophets of old, and the Apostles, did not only say, that God sent them, but abundantly prov'd and demonstrated the same, by many Mi­racles.

Secondly, All Arch Hereticks and false Prophet in all Ages, have said the like; namely, that they were sent of God, and re­ceived their Authority from him. There­fore all are to be imbraced or none: For why should I believe (for example sake) that God sent Calvin rather than Luther, Munster, Arrius, or any other Arch Here­tick, since he cannot shew greater Proofs or Reasons of his Mission, than the o­thers.

Thirdly, If God sent Calvin, then he did not send Luther; and so the contrary; be­cause, if two Prophecy contradictions, and condemn one another (in their Doctrine) of [Page 80]resie, they destroy the Religion of each o­ther. Wherefore, if God sent both of them, he should be against himself, deny and overthrow himself, destroying by one, what he built up by the other. A­mongst the Prophets which God sent, there was always an exact agreement of Do­ctrine.

Fourthly, If God sent Luther or Calvin to reform the Church, I ask at what time, and in what place did God confer on them this Ministry? What Words did he say to them, either outwardly or inwardly? How did he declare to them the points of Refor­mation, what order and method did he pre­scribe them? How, or in what Form did he appear to them? Whither exteriourly, in a visible manner, as he did to St. Paul, or in­teriourly, by an imaginary Vision, in some ecstasie, as to the Prophets, and to S. John the Evangelist in his Revelations? For all these things God is wont to do, when he sends any One extraordinarily; and the Prophets themselves, presently, when they began to Preach, declared all this, that the People might understand by whom they were sent, or what charge was given them; as it ap­pears by the Prophet Isai. Chap. 1. &c. Ezek. 1. &c. Dan. 2. and 9. &c. In fine, all the Prophets were used to Evidence this in the first place; as you may see in their Prophe­cies. In like manner, it is known at what [Page 81]time, and by what Words our Lord sent his Apostles, and what he enjoyn'd them, &c.

But these new Prophets were so inconsi­derate, that they never thought of this, to be reputed immediately sent from God; for there is no mention hereof made by them; which is a most certain sign, that they are compelled of necessity to tell a most grievous untruth, by saying, God sent them: For who can doubt, if they had the least colour of Divine Mission, they would not have inserted it in their Writings, and presently manifested the same to the whole World, expressing the time, place, manner, and precept of our Lord, together with other circumstances?

Fifthly, If God sent them, he did not only send them as Reformers of Manners (as the Prophets were sent) but as Reformers of all Doctrine and Religion; and therefore an exact narration and description of their Mission was chiefly necessary, and a nomi­nation of the points which God would have reformed, and in his Name and Words pro­pounded to the Church; as the Prophets of old were used to do, when they proposed to the People the Divine Commandments in the Name of God. But these New Prophets have not proceeded in this manner, but by chance, and as their matter required, they fell from one Opinion to another; as it [Page 82]happens in Disputes and Contentions, when their Minds were more and more exasperat­ed, and as by experience they could learn how to accommodate themselves in their Affairs, and incommode or undermine the Pope's Authority, which condemned them: For what ever they perceived would be most prejudicial to the See of Rome, or advan­tageous to it, they decreed points of Faith accordingly, and varnished them over with the Word of God, as I shall shew here­after.

Sixthly, In Humane Policy, if any should pretend Authority to govern, it is not suf­ficient to say, that he was sent by the Prince of the Country, who was far of, and could not conveniently come himself; but he must shew his Patent, or Commission, signed with the King's Seal, which then is diligently exa­mined, least there should be any fraud in the case; and if there should be the least sign of a shamm or cheat, it is not to be admit­ted, till a full and certain proof thereof be made. The same we see in the Apostolical Legates, who all shew their Patents authen­tick, wherein their Mission and Commission is contained, otherwise they are not credit­ed, nor have Authority. What madness is it then to admit into the Church and King­dom of Christ, not only New Pastors, but likewise Reformers of the whole Religion of [Page 83]the Church, only upon their saying that Christ sent them, and that they have the Spi­rit of God, without shewing any Patent or Miracle to prove it?

Seventhly, The account of time also, is strongly against them; for if the Church fell away about 600 years after Christ, and be­came the Synagogue of Antichrist, (as they teach,) Why was the Mission of these Re­formers delay'd to these times? Why did God forsake his Church 900 years together, and suffer it to continue in its ruines, in Su­perstition and Idolatry, as nothing belong­ing to him; and after the accomplishment of so many Ages, should send first to her these New Reformers, or Chief Masters? Is this the Love of Christ towards his Church, which he hath cleansed with his Blood, which he hath quickened with his Spirit, and which he hath a­dopted or chosen for his Spouse? He shew'd himself much kinder to his Handmaid, the Synagogue, by sending them many Prophets to reclaim them, still prone to Idolatry and grand Impieties. Therefore, if these Men would have been thought Reformers, they should have feigned the Church to have faln but a little before them, and not for so ma­ny Ages to have lain putrified in its ruines. Otherwise, this long distance of time con­futes their Mission, and shews it to be very imprudently forged.

[Page 84]Eightly, Hereunto may be added other most certain signs that Christ did not send them; as their vicious Life, Pride, contempt of the Holy Fathers, the Errors, and Lies, wherein they were taken; besides their in­constancy of Doctrine, which I shall declare in the following Reasons.

Ninthly, and Lastly, They teach that no­thing is to be believed, but what is in Scri­pture. Let them therefore shew, out of the Scriptures, that they were sent by God to reform the Church. In what place, and by what Words of Scripture did our Lord give this Authority to Luther or Calvin? Other­wise we cannot believe them, being them­selves Judges, nor receive them as Reformers of the Church.

And here I cannot forbear to insert a ridi­culous fancy of the Lutherans, which yet made a great noise among them: They en­deavoured to establish the Mission of their Prophet, by a certain Prophecy of St. Am­brose and St. Augustine, contained forsooth in this verse, Tibi Cherubin et Seraphin, in­cessabili voce proclamant; that is, To thee Che­rubins and Seraphins continually do cry: For, some years ago, they erected an Effigies of Luther, cut in Brass, with this Inscription: A divine and wonderful Prophecy of St. Am­brose and St. Augustine, shewing the time and coming of Luther, wherein he began to write a­gainst [Page 85]the Roman-Antichrist, as it is contained in the Letters of this Versicle, representing the date of the year; which is a thing worthy the note and admiration of all Faithful Christians.

The Numeral Letters of this Versicle are 1517. in which year of our Lord Luther be­gan first to Preach.

But this was certainly a very poor shift:

For, First, By such Numeral Hitts no­thing certain can be concluded by any Wise Man, as hath appeared by many Examples in former ages, from the success of things.

But, Secondly, Grant it a prophetical speech concerning Luther; the exultation and gratulation of the Celestial Spirits for the Preaching of Luther, need not to be signified thereby (as the Lutherans would have it;) but rather the blindness of Luther, and all that are of his Sect; as in the 6th of Isaiah where the Seraphins in like manner cry, Holy, holy, holy, is the Lord God of Hosts, the whole Earth is full of his Glory, (from which place, these Versicles are put in the Hymn,) is designed the excecation or blindness of the [Page 86]Jews, as by the sequel it is gathered: For God is provoked at the view of his Holiness (which abominates all Sin) to execute re­venge and just Judgment upon so great Wickedness and Impiety. In like manner, they shall cry for Vengeance at the end of the World, Apoc. 4.8. To conclude, if we write these Names (according to the He­brew manner) by m and not by n; that is, Cherubim and Seraphim, as they ought to be written; so the Number will rise to 3157. which being ended, the Cherubims and Sera­phims will still cry, Holy, holy, holy; but this Clamour will not be for joy of the success of Luther's Gospel, but an approbation of his just punishment, whereby he and all his Associates shall be tormented to all Eternity.

The Fourth Reason from a want of Miracles.

Miracles ne­cessary.THese new Religions with the Authors of them, are very much to be suspected, be­cause they were introduc'd without Miracles or Signs from God: For these were chiefly necessary.

First, That so they might shew themselves to be no Impostors, but true Pastors sent by Almighty God, and to convince the World they ought to be received. For, since it is manifest in Scripture, that in the later days, many false Prophets shall arise, bragging to be sent from God, therefore our Lord gave us a special warning of them, not to give ear to them, without infallible proofs of their Mission, which cannot be but by Signs and Tokens from God; as are Miracles, Prediction of things to come, Revelation of things hid, &c. for, since these things are above the power of Creatures, 'tis plain de­monstration they are of God: And there­fore they are like Patents signed with God's Great Seal, in proof of their Mission from him.

Hence it is, that as many as were ever sent immediately from God, to teach the [Page 88]people, were impowered to work Miracles, or supernatural Signs, to prove the verity of their Mission. So Moses being about to con­duct the Children of Israel out of Egypt and give them a Law, came with authority to do prodigious Miracles, and he himself did innumerable, or God also about him, who so often appeared to him in a visible shape. So all their Prophets proved the truth of the Mission by Miracles, or revealing of Secrets. The same did Christ himself, Lord of the Prophets; who although 'twas demonstra­ble in Scripture, that he was the Messias, and that it evidently appeared by the testimony of St. John the Baptist; yet presently at the beginning of his Preaching, he shewed that he was sent by his Father for the Salvation of Mankind, by many Miracles; and said to the Pharisees (that out of hatred, would not give credit to him) if they would not believe him for his own sake, at least they should believe him, being convinced by the greatness of his Works. In like manner, all the Apostles proved the legality of their Mis­sion amongst the Jews and Heathens, by ma­ny Miracles. To conclude, so did the first Doctors of divers Nations, which were con­verted from Paganism to our Faith. Where­fore since their new Prophets say, that they were immediately sent from God, if they do not confirm it by Miracles, or supernatural signs (as all others have done, whom God [Page 89]immediately sent) they ought not to be cre­dited, or believed.

Nor does it avail any thing to say, that St. John the Baptist did no Miracles, because God work'd many Wonders, and superna­tural things about him, whereby his Mission was sufficiently manifest. Also his Auste­rity of Life, and Sanctity of Manners, was no small Miracle. Therefore no body could doubt, but that God sent him.

Moreover, Miracles were absolutely ne­cessary to prove them to be sent, not only as Converters of Manners, but also as Reformers and Correctors of all Religion to re-edifie the Church lapsed, to raise a­gain the Kingdom of Christ extinct, and to make all things new. How great Miracles had been necessary for them whereby to convince the World, that they were bound to believe such Wonders and Para­doxes, and to receive them for such Re­formers? If they had raised a thousand from the dead, and cured a hundred thousand lame, blind, and sick of the Palsie, it had been scarce enough to make one believe so great a matter. First, Because the Apostle saith, Though we, or an Angel from Heaven preach any other Gospel unto you, than that which we have preached unto you, let him be Anathema, that is, accursed, Gall. 1.8. And repeating the same again for greater confir­mation of the matter, he adds, as I said [Page 90]before, so say I now again, If any one preach any other Gospel unto you, than that you have received, let him be Anathama, Gal. 1.9. If we ought not to believe an Angel from Hea­ven, preaching any thing contrary to the received Doctrine of Faith; how many and great Miracles were requisite to be shewed by a mortal Man, that preaches contrary to the approved Faith, before he is to be cer­tainly believed; as, that Christ's Church is utterly fallen, that Idolatry hath got into it, and extinguished the Faith, that all are in the state of Damnation, that the chiefest points of Religion are to be reformed, and that God sent Luther or Calvin to make this Reformation. Was it not fit, that all the Miracles of Christ and his Apostles should have been revived by this Reformer? Again, because the Catholick Religion (which now storishes) has been above a thousand years in possession (as our Adversaries confess) and esteemed over all the World for the true Religion of Christ, and they that fell from it, were counted Hereticks. Therefore, with­out great and evident Miracles, to make it appear a wicked and unjust possession, it can­not lawful [...]y be disturbed. And the Signs from God ought to be so apparent, and convincing, that there's no room left for any Tergiversation, or denial, otherwise we are not bound to believe them, but rather obliged to favour so long a possession, and [Page 91]not desert the Catholick Religion. I add far­ther, that the Catholick Religion, in all those Ages, was famous for the Glory of Miracles, Wisdom, and Sanctity of the Professors, and even now is. Therefore there is need of many greater and more renowned Mira­cles to be shewed, before she can be lawfully dispossessed, cast down and rejected; also of greater Wisdom and Piety (and that by publick Fame) in the followers of these new Religions, than were ever in the Professors of the Catholick Religion.

Lastly, When the Religion of the Old Testament amongst the Jews was to be chan­ged, and to pass from the Shadow to the Truth, from the Type to the Exemplar, al­though our Lord could clearly out of the Scriptures, convince that this change was to be made, and that God sent him for this purpose, yet he was pleased to confirm the same with many and great Miracles, there­by to take away all occasion of cavilling and back-sliding. How many Miracles there­fore shall we think needful, when a change is attemted to be made of the Reli­gion of the New Testament, which the Scrip­tures expresly declare shall never be changed, but that God will be with it to the end of the World, and the Gates of Hell shall never prevail against it? Who can prudently be­lieve (without great Miracles) a thing so [Page 92]strange and new, such a Parodox, as well against the Scriptures, as the judgment of the Fathers? Yea, what Miracles can be sufficient to make one to believe it to be pro­bable? By this it is plain, that we deser­vedly require Miracles of them; and that they deal with us most injuriously and im­piously, when they command us to believe them (in matters of so great weight) with­out any Miracles, and unless we do believe them, to persecute us grievously.

But, say they, we prove our Tenets from the Scripture: Whether they prove their Tenets from Scripture? True, but in your own sense, not according to the consent of the Holy Fathers, and re­ceived Doctors of the Church, who lived be­fore our Controversies, and therefore could not be partial in their Opinions. Again, those proofs of yours drawn like a Spider's Web out of your selves, are as easily dissol­ved by Catholick Doctors. And there have sprung up so many new Reformers, so ma­ny Repairers of the ruined Church, so ma­ny Ralsers of Religion extinguished, who, though they are very contrary amongst them­selves, and contradict one another, each Sect striving to destroy what the other builds, yet all of them confirm their Principles by Scripture; all of them relie solely upon this Testimony for their Foundation, according [Page 93]to their own Construction. Threfore this way of probation must be to all, or none: And to each of these Expositors it may be said, if nothing is to be believed, but what is in the Scripture; where I pray, does it tell you, that God sent you to reform the fallen Church, or Religion?

But it may be, they will say, they have no need of Miracles, Whether it be a Miracle that they have so many Fol­lowers. for 'tis a Miracle great enough that in so short a time, so ma­ny have embrac'd this new Gospel. Perhaps this might be some pretence or argument, if their new Religion were stricter, and more mortify­ing to the Flesh than the Catholick Religion: But since they have abolished all the Severities of the Catholick Religion, and given all liberties to the flesh, what wonder is it, if so many follow it? What wonder is it, if heavy things (by removing the impediments) fall downwards; and Rivers (by taking away their dams) run speedily to the Sea? Our depraved and corrupt nature is very prone to a licentious life, which it finds in these new Religions: Therefore so many profess them, not because they are convinc'd (by force of Reason) to believe that they are more holy, but because they find in them, that liberty which they covet and seek after, and can now enjoy the same (without any fear) under pre­text of an honest and pious Religion.

[Page 94]I add also, that this Miracle may be as well brought by all these new Religions; for many have flock'd not only to the Lutherans, but to the Calvinists and Anabaptists, &c. therefore all should be holy and authorized of God. But God cannot deny himself, nor destroy what himself hath established. and therefore cannot be the Author of so many contrary Religions which condemn one another.

The Fifth Reason, from the Life and Man­ners of the First Reformers.

THE Fifth Reason: Because these New Religions were introduced by Men of Evil Life, and noted Infamy, Pride, Envy, Malice, and Detraction, having not the least shew of an Apostolical Spirit in them: For, as to Luther's Life, we know, that he was a professed Friar, and Priest, about fifteen years, and therefore strictly bound by a double Vow of Continency. We know also, that this Man forsaking his Monastery, Ha­bit, and Profession, returned to a Secular Life; and seducing a professed Nun out of her Monastery, married her, and lived daily with her; whereby (in the opinion of the whole World) he committed a double Sa­crilege, and that as many times as he used the act of Matrimony. What way of living could be more scandalous? We know, that he was so addicted to Gluttonny and Lust, as frequently in his Banquettings and Com­potations he would say, That the use of a Woman was more necessary than to eat, drink, Lib de Vit. Conjugal. Serm. de Matri. and sleep; and that it was Lawful to use the Handmaid, if the Wife refused the Debt or Right of Marriage.

[Page 96] Hierome Bolsecus, Julius Brigerus, and others, describe Calvin's Life to be full of the worst of Crimes; as false Witness, or Perjury, Murders, Thefts, bestial Impu­rities, &c. many other Authors write the same things, which I never saw yet con­futed.

But touching Luther's infamy, it is ap­parent by the Fact aforesaid, and noto­rious to the whole World; when being a Religious Man professed, and a Priest, he presumed to Marry a professed Nun; for this raises a scandal in the judgment of Di­vines; for if in the Civil Law, he is become infamous, that is taken in Adultery, how much more he that contracts a double sacri­legious Marriage? For Spiritual Adultery committed against Christ, is much more horrible and filthy, than carnal Adultery of Husband or Wife.

And as to the infamy of Calvin, It appears out of the Judicial Acts at Noyon, Bol. in vit. Cal. c. 5. Jul. Brig. p. 59. that he was convicted, and by Sentence condemned to be publickly burnt for Sodo­my, had not the punishment of Fire (by the intercession of the Bishop) been changed into the penalty of Whipping, and stigmatizing his Back with an hot Iron. Hence it is manifest, both by Law and Fact, he was infamous.

[Page 97]Concerning Luther's Pride and slander, it is manifest.

First, Because his whole Doctrine took its beginning from it: For when certain In­dulgences were to be published in Germany, this Office was given to to the Dominicans, which had often been granted before to the Augustine Friars, whereof Luther was one. This Luther took so extreamly in dudgeon, and so disdainfully to Heart, that first of all he began to disclaim against Indulgences, and being reprehended for the same, by degrees he alledged many and greater things against the Pope's Authority, and other points of Faith; and thereby raised great Commotions and Troubles in Germany; as John Coclaeus (a Spectator of all these things) writes at large in the Acts of Luther, Anno Dom. 1517. This Pride and Indignation is the very Fountain and Origin of all Luther's Doctrine; without it, Luther's Religion had not been, nor many others, of which this is the Parent.

Secondly, Luther, in his Epistle to the Citizens of Strasburg, says, He would wil­lingly deny the Real Presence of Christ in the Eu­charist, on purpose to prejudice the Papacy, were not the Scriptures so clear to the contrary.

[Page 98]And in another place, he says thus, If any Council should decree or permit the Sacrament to be received under both Kinds, Lib. de form. Missan. then we would do neither; but in despight of the Council and its Decree, we would either re­ceive under one or none, and curse all those that should observe the Decree of a Council: Here, in contempt and spight of a Council, he teaches to abstain from a thing necessary to Salvation; when yet we may obey even a Tyrant, if he commands things Lawful; and oftentimes we are obliged to it.

From whence you may clearly see, by what Spirit he was moved. What can be compared to so great Fury and Mad­ness!

Also, in his Book against the King of England, he writes, That Kings, Princes, and Bishops are not worthy to unty his Shooes, and that he will be taken for a Holy Man in spight of their Teeth. In the same place he says, That he cares not a Fig for a thousand Cyprians, and a thousand Augustines; also he calls Christian Princes, Kings, and Em­perors; Tyrants, Block-heads, Asses, Fools, Wild Beasts, Hang-men, Nitts, Bubbles, the Enemies of God, most wicked Knaves, and makes many scurrilous Songs on them.

[Page 99]Of Calvin's Pride and Detraction, there is enough to be seen in Bolsecus, although 'tis sufficiently apparent in Calvin's own Writings; for he despises therein all the ancient Fathers, and impudently taxes them of Errors. He calls the Scholastick Doctors, Sophisters, and frequently in his Sermons,Lib. 2. Instit. c. 14. s. 3. l. 3. c. 4. s. 38. &. c. 5. s. 10. l. 4. c. 12. s. 20. &c. breaks forth in­to these expressions: I am a Prophet; I have the Spirit of God; if I err, it is you, O God, which leads me into Error, and deceives me, for the Sins of the People.

In his Letters and smaller Works also, he publishes his own Praises, Dignities, and Merits in the Church, under some coun­terfeited Name, as Bolsecus and others tell us. Many more things of this Nature I might instance, as well against these and other Authors and Defenders of the New Religions of this Age; but I meddle with them against my Will. He that would know more, let him read the Life of Beza, written by Bolsecus, the Flowers of Julius Bergerus, and the Commentaries of Surius, and others.

Who now that seriously considers these things can be induced to believe, that God [Page 100]should make such Men the Reformers of his Church, that were so infamous, ambitious, proud, passionate, envious, of such scur­rilous language and vicious lives, in the judgment of the World? Who ever ob­served such manners in the Apostles or Pro­phets? The Apostles indeed were most of them mean, and of low condition; but none infamous for any Vice, except Judas, who was expelled; and although they were il­literate, and simple, yet suddenly they be­came admirable for Wisdom, sanctity of Life, and splendour of Miracles. They were wonderful for their humility, meek­ness, contempt of the World, possessions and pleasures of this Life; wonderful for Charity towards their Neighbour, cir­cumspection and modesty in their Words. The like manners we behold in all those which God made his Instruments for the Conversion of Nations, or to reform the lives of Christians: for example, in St. Au­gustine the Apostle of England, in St. Boniface of Germany, in St. Adelbert, St. Otho, St. Willebrord, St. Eligius, and others of other Nations; in St. Benedict, St. Bernard, St. Romuald, St. Dominick, St. Francis, &c. by whose good Example, and Holy Doctrine, many were excited to a contempt of earthly things, and love of heavenly.

[Page 101]If now, for the Conversion of manners in some People, God made use of such Men, whose lives bred admiration in the World, and yet were not sent immediately by God, but received their Mission in an ordinary way from the Chief Bishop, the Pope, What kind of Men (I pray) ought they to have been, who were immediately sent by God, and that to reform the chief Principles of Religion; yea, to repair the whole Church and Kingdom of Christ fallen to ruine? al­though all the sanctity and excellency, all the Vertues and Spiritual Gifts, which were in St. Jahn Baptist, and all the Apostles, com­pacted together in one, had been infused into them; yet all this had scarce been enough to gain them a sufficient Authority, for so great an enterprize.

And shall we be so stupid and foolish, as to believe that the Divine Wisdom (in a matter so weighty and prodigious) would make use of Men, not only destitute of Piety, but also infamous, unchast, am­bitious, revengeful, and slanderous?

What was this else, but to give a just occasion (to all that had but the least spark of prudence) not to admit them, but to count them Impostors: For, if being infa­mous, they cannot be admitted to any Dignity or Office Ecclesiastical or Secular, [Page 102]nor be Witnesses to accuse or plead;Cap. infamibus l. 6. l. qui ac­cusar. l. 1. de postulan. how can they be al­lowed for the Reformers of Religion, Repairers of the Church, Judges of Bishops, Popes, and General Councils, &c.?

The Sixth Season from their Errors, and inconstancy of Doctrine.

THe sixth Reason: Because the Authors of these Religions have manifest Er­rors, and are very unconstant in their Do­ctrine; which is a clear sign they had not the infallible direction of the Holy Ghost, and therefore were not immediately sent from God, nor to be credited.

For, as many as ever God sent to instruct the People, were by him so guided and di­rected, that in their Preaching and Writings, they could not be deceived. Hence it is, that no Error in the least, could ever be found in the Doctrine of the Prophets and the Apo­stles; which our Lord also insinuates, say­ing, 'One jot or one title shall not pass from 'the Law, till all be fulfilled, Matth. 5.18. The same more at large teaches St. Augustine, in his Epistle to St. Hierome, where he saith, If in any part of Holy Scripture, there were found but one lye, it would totally destroy the Au­thority of that Writer: For he that is deceived in one thing, may be likewise deceived in another, and therefore we cannot firmly, and surely de­pend on him. The same Luther himself tea­ches in many places, whose words are these. If I should be false, and so grosly foolish as to [Page 104]be once cateh'd in a lye, presently all my Doctrine, Honour, and Credit would fall to the ground, and be utterly ruin'd: Every one would count me a most wicked and infamous Rascal, and that justly: And in another place he says, He that once tells a lye, for certain God never sent him, and is to be suspected and doubted in all he says; the which he inculcates in seve­ral other places of his Works. Yea, our Lord himself, in the Holy Seriptures, hath gi­ven us this sign and mark, that if we can discern a Prophet to utter any thing false, we may know, for certain, that God never sent him.

Upon this sure and firm foundation, I frame this argument. Whosoever errs but in one thing in his Doctrine, that Person is not sent from God; but Calvin and Luther (in their Doctrine) erred in many things; therefore 'tis certain that God never sent them.

The Major has been already suciffiently proved, as our Adversaries themselves con­fess. The Minor I shall prove. And to omit those things which they falsly impose upon Catholicks, and which they falsly affirm in our Doctrine to be new, and unknown to the ancient Fathers, and to pass by al­so their Historical and Chronological Errors, I shall instance only two of great moment, common to them both. The First says, That Man has no Free-will, but all things [Page 105]happen by an inevitable or unavoidable necessity. The other, That God is as well the Author and Forcer of our Evil Works, as of our Good Works.

That these are most gross and pernicious Errors it is manifest; because they destroy all Government, all Exhortations, all Laws and Precepts, and all Judgments and Tribunals: For all these things are in vain, if there is no Free will; all punishment for Offences would likewise be unjust; for that which is not ftee and voluntary, and which God forces us to do, deserves no punishment, Lastly, they take away Hell, and all penalty of the Life to come. Moreover, they in­troduce a Liberty to commit all manner of Sins, as above in the Second Consideration it is declared.

These two Tenets have occ­casioned many to turn from Calvinism, Flores Cal. pag. 69. to be Turks or A­theists: For it is better to have no God at all, than to esteem him the Author and Enforcer of all Sin.

Now their inconstancy of Doctrine (even in the greatest and weightiest matters) is in­credible. From the Creation of the World there has not been a Writer so forgetful of himself, nor so contrary to himself, and Sub­verter of his own Doctrine, as Luther; for he no less contradicts himself, than he does [Page 106]the Holy Fathers and Councils, and that al­most in every Article of Faith; as Coclaeus (amongst other Au­thors) shews at large.In opere Inscrip­to, Lutherus Septiceps. Of the Communion of the Eucharist, Gasper Querhamer (a Lay-Sa­xon) observed in Luther's Works,In Tabula con­trad. Luther. Thirty six Contra­dictions, and printed them when Luther was living, to his great shame and confusion, and the diminution of his Authority. And of Communion under both kinds, Cochlaeus has noted seven contradictory Articles. In fine, Cochlaeus's whole Book (called Lutherus Septiceps) contains nothing else but Luther's Contradictions and contrary Opinions, in almost all his controverted Articles, in the express Words of Luther. Now, in every contradiction, of necessity one part must be false.

As to Calvin, Coccius relates Twenty four Contradictions of his, in his very own Words: It is enough for me to set down two of them: Touching God's Omnipotency, in one place he says, nothing is impossible to the Word of God, Luk. 1. And in another place he says, That Dream of an Absolute Power in God (which the School Doctors have introduced) is an execrable Blasphemy, Psa. 23. Again, I abhor this Doctrine in which the Papist Divines please themselves, feigning [Page 107]in God a certain Absolute Power. Of Christ's Godhead, in one place he writes, That Christ is true God, of the same Essence with his Father, De Predestin. 1 Joh. 5.1. In another place he says, The Name of God, by way of excel­lency, Contr. Gentil. refutat. 10. belongs to the Father only; that he only and properly is the Creator of Heaven and Earth; ay, and that Son (according to his Godhead) is subject to the Father. Again, That it is a hard and im­proper expression of the Nicene Creed: God of God, Light of Light. In his Second Epistle to the Polanders, he affirms, That Christ (according to his Divine Nature) is less than the Father. Lo, whither he tumbles by be­ing a Novelist.

These things being positive and clear in their own Writings, what Wise Man can be induced to believe, that God sent them to reform the Church? For how shall they raise the fallen Church, when they so vilely destroy their own Doctrine? Who have so little Learning, or Prudence, and circumspection, as not to avoid contradictions in matters of the greatest moment? Certainly, whosoever contradicts himself, and presently pulls down what he hath newly erected, 'tis clear­er than the Noon-day, that he speaks not by the Spirit of God. For if I build again the things which I destroyed (says St. Paul) I make [Page 108]my self a Prevaricator, Gal. 2.18. The Spi­rit of God cannot be contrary to himself, cannot deny himself.

Take notice likewise, That although in many things they contradict themselves, and overthrow their own Principles, yet they have Face and Impudence to say, that they are certain their Doctrine is true, and the very Doctrine of Christ. For thus Luther writes, I am certain I received my Doctrine from Heaven. Cont. Reg. Aug. A­gain, I am certain that my Do­ctrine is not mine, but Christ's. And in ano­ther place he says, that he is so absolutely sure, Cont. Stat. & Eccles. that he will have no Body to be Judge of his Do­ctrine; no, not the Angels; and that none can be saved, who believes not his Do­ctrine

In like manner, Calvin oftentimes says, That he is a Prophet; that he can deceive none, unless God deceive him; as I have shewed in the Fifth Reason.

Hereby 'tis a clear demonstration, that not only they speak not by the Spirit of God (having such open and manifest Errours and Contradictions,) but also are to be look'd upon as Impostors, who deceive the People: For he that says he is certain, that his Do­ctrine (in which are many Errours and Con­tradictions) is of God, may well be sup­posed [Page 109]not to deal fairly and sincerely, but to speak against his own Conscience, and so to impose upon the People. 'Tis manifest, that such a one hath no Internal Illumination from God, to make him certain of the Truth of his Doctrine, by the Testimony of God: For God cannot testifie or reveal Contra­dictions. With what Face therefore, can they so impudently affirm, that they are sure their Doctrine is of God, or Christ's Doctrine? Therefore they deal not honestly and sincerely, but endeavour to blind the World.

But some will confess that they erred (now and then) at the beginning, when they had not yet fully received the Spirit of God; but afterwards they did not err, nor change their Opinions. But this has no colour of Truth at all: For all those who ever have been immediately sent by God to teach the People, have presently (at the be­ginning of their Mission) had the infallible assistance and direction of God, so that they could never, in the least, err in their Do­ctrine. As 'tis manifest by the Prophets and Apostles. Nay, there was greatest need of this direction in the begiuning, because then chiefly all things were to be discussed, the Teachers and their Doctrine to be examin'd, that so they might gain Authority, and be believed: For if they had been catch'd in [Page 110]any Errour or Contradiction at first, all their Authority would have fallen to the ground, and perished.

In the like case, if Calvin and Luther were sent by God to reform the Church, there was great need, that presently, at the beginning, their Doctrine should be solid and sound, free from all Contradiction and Errour, least they might justly be rejected as Impostors.

Then again, I ask, when (at length) did they obtain this plenitude or fulness of the Spirit, so as never to err any more? How could that appear to the World, that Men may know they are to be credited at last, though they were not at first: For, unless this can be shew'd, we may rightly presume, that they may erre in their future, who manifestly have erred in their former Writings.

To conclude, that they were various in their Life, that they changed and mended their Principles, and in divers little Books, which they published, (and sometimes in one and the same Book) they writ several contradictions, it is apparent by those few things afore-mentioned, and by many more, which Cochlaeus, Coccius, and others have recorded in their own words. For the longer they stood out in opposition to the [Page 111] Catholick Church, more invective and bit­ter they became against it; and what more mildly they alledged at first, afterward they made worse, or changed to the con­trary.

The Seventh Reason, from tht malicious De­ceits and Frauds they make use of.

THat Religion is to be suspected, whose Authors and Defenders use malicious Deceits, Frauds, and Lies to propagate it: For the true Religion wants no such helps, but only the false; which being destitute of true and solid Reasons, must necessarily place its hope and confidence in a Lye.

But the Authors and Propagators of the Lutheran and Calvinistical Religion used many Frauds and Lies to encrease their Sect, therefore it is worthily to be suspected.

That they used most mali­cious Frauds and Deceits,False Tenets imposed upon Catholicks. is manifest; because they imposed upon Catholicks many things falsely, that so they might easier confute them, and make their Religion scandalous; as to say, That Papists worship Images, Stocks, and Stones, as the Heathens did their Idols; so whatsoever there is in Scripture against the worship of Idols, the same they alledge against our veneration of Holy Images; wherein they deal not sincerely and candidly but very fraudulently and falsely; for they [Page 113]know (or may easily know if they will) that the Images of Saints are never adored in the Church, as Gods, or with that adoration which is due to God only; as the Heathens worshipped their Idols; nor in that manner do they reverence Images, for any excel­lency in them, but so as it may pass to the Prototype, or to the Saints reigning with Christ. For the external mark of adoration which is made before an Image, is a vene­ration of the Original, or that which is re­presented by the Image. As to erect the King's Statue, or to stand bare before it, is no Honour to the Statue, but is an honour and reverence give to the King.

That the Honour which we exhibit to Saints, is not Cultus Latriae, or the Honour due and proper to God only, is manifest; because we worship not any Saint, as Su­preme Lord and Creator of all things, but only Honour them as his Friends, who is the Supreme Lord and Creator of all things. For we so highly esteem God, as to repute his Friends (whom he hath so highly exalted) worthy of Honour likewise; which cer­tainly can be no injury to God, but rather to God's greater Honour and Glory; as 'tis more Honour to the King whose Courtiers are honoured (out of love and respect to the King) because they are his Domesticks, Ministers, and Friends, &c. I mention [Page 114]these things, because many ignorant People stumble at them.

Again, they cry out against Papists for worshipping Bread as God; and therefore Calvin frequently calls Catholicks, Bread-worshippers, or Worshippers of Breaden-Gods. But here also they use a grand de­ceit to beguile the People; for they know well enough, that Catholicks believe there remains no substance of Bread and Wine in the Eucharist; but that the Body and Blood of Christ, together with his Soul and Divinity, is there truly, really, and sub­stantially (under the Accidents of Bread and Wine,) and so they do not adore the Bread and Wine, but Christ there totally pre­sent.

Then again they alledge, that Papists put not their confidence in Christ's Merits, but in their own, and in the Merits of the Saints.

Again, That Papists teach, that Man is not justified by the Faith of Christ, but by their own Merits and Good Works, and the like; which are nothing else but meer Shams and Lies invented to make the Catholick Religion odious, and gull the People.

I could bring here above an hundred Te­nets falsely imposed upon the whole Church, or the Catholick Doctors, if need were. [Page 115]Who can say now the Spirit of Christ was in such Men, or that they proceeded sincerely in this affair, or were willing to establish the Truth?

Secondly, They do not only impose false Tenets on us, but also false Accusations and Calumnies; especially, on those whom they imagine will most hinder their success; namely, Slaughters, Massacres, Treasons against Princes, and all kinds of Villany. Good God, how many Libels were formerly published by the Lutherans and Calvinists, and now yearly are spread amongst the Vul­gar, wherein they charge Religious Men with most horrible and dreadful Crimes, though never so innocent? But these deceits have been easily discovered: For partly in the publick Letters of the Magistrates, the innocency of these Religious Men is wit­nessed, and the falsity of their Accusers de­clared; and partly out of the narration it self, and by the circumstances thereof they were clearly refuted; for in some of their Libels there are above fifty manifest Lies de­tected; in others twelve, fifteen, twenty, &c. For Hatred or Malice is a thing so raging, inveterate, and blind, that it cares not what mischief it invents (though with­out any probability of Truth in the matter) so it may do harm; but this harm is only [Page 116]momentary, and soon after the impudence of the Slander is manifested, it turns to the greater commendation of them that suffer it patiently, and greater shame and detestation of those that contrived it.

Finally, They use false dealing in confirm­ing their Principles; as by adding, dimi­nishing, changing, or omitting something of Scripture, and Sayings of the Fathers; or by letting pass the clear places of Scripture, and citing some obscure places to favour their Doctrine: For Luther, to establish his Doctrine of Justification by Faith only; where the Apostle says, we account a Man to be justified by Faith, adds only;) and being asked, why he did so? he answered in these Words,Epist. ad Ami­cum de Verbo Sola. If any Papist is dis­pleased at this, that I should add to the Text the Word only, tell him from me, that a Papist and an Ass is all one; so I will have it, so I com­mand it; my Will stands for Reason and Law. We will be no Disciples of the Papists, but rather their Masters. Once (out of Pride) we will insult and vapor over these Asses. Again, Pre­thee answer these Asses nothing else about the Word only, saving this, Luther will have it so; he is the Doctor over all Papist's Doctors, &c. Behold the modesty of this Prophet, in excusing his Fraud!

[Page 117]The said Luther translating that saying of St. Peter, Wherefore Brethren, labour the more, that by Good Works, you may make your Calling and Election sure, 2 Pet. 1.10. leaves out these Words, by Good Works; which are clear a­gainst his Tenet, that Good Works are not profitable to Salvation.

The Psalmist says, Vow and pay to the Lord your God; upon which Words Luther makes this Gloss in the Margent, containing a tripple Fraud: Vow, that God shall be your God, which is according to the First Command­ment, and make no Vows to the Saints, or other Vows. It is written in the Proverbs 31.10. who can find a valiant Woman? Luther in a Love-song, put in the Margent of the Text, in the German Language, this sense; nothing is more lovely upon Earth, than the love of a woman, to him that can obtain the Happiness of enjoying her.

St. Paul says, 1 Cor. 9. Have we not power to lead about a Woman, a Sister? Luther adds, a Wife; as if the Apostles led about their Wives; whereas St. Paul meaneth plainly the devout Women of Jerusalem, which served the Preachers in necessaries; of which sort many followed Christ, and sustained him, and his Followers, So does St. Chry­sost. Theodoret; and all the Greek Fathers, together with St. Augustine and St. Hierome take it.

[Page 118] Zwinglius instead of those words in Scripture, This is my Body, against all the Greek, and Latine Copies, puts in his German Bible, This fignifies my Body.

In the Acts of the Apostles it is written, Thou wilt not leave my Soul in Hell, Acts 2.27. but Beza translates it thus, Thou wilt not leave my Carcas in the Grave; and this he confesses he did on purpose against Limbus Patrum, Purgatory, and Christ's descending into Hell, which he calls foul Errors, and marvelleth, that most of the ancient Fa­thers were in that error; namely, of Christ's descent into Hell, and delivering the old Fa­thers. What need we more? He oppos­eth himself both against plain Scriptures, and ancient Fathers, perverting the one, and contemning the other, to overthrow that truth which is an Article of our Creed: whereby it is evidently false which some of them say for their defence, That none of them did purposely translate falsly.

Calvin so expounds almost all the places of Scripture, which the Holy Fathers alledge to prove the Trinity of Persous, and Godhead of the Son and Holy Ghost, as to make them invalid; whereby as he followed the Jews, Sabellians, Arians and Macedonians; so he made way for the Socinians, who first came up from among his followers.

[Page 119]The whole 53 Chapter of Isaiah (which manifestly speaks of Christ's Passion, Death, and Satisfaction) he Metaphorically Expounds of the troubles of the Jews, which they suf­fered for their sins. What could be more violently wrested, oe more absurdly expli­cated? What can more resemble the Jews perfidiousness?

Christ says, If thou wilt enter into life, keep the Commandments, Matth. 19.17. Cal­vin will have this to be spoken ironically, or in a Jeer.

It is written in the Epistle to the Hebrews, Christ was heard for his Reverence, Calvin Ex­pounds, for his fear and doubt, and says, that it signifies, Christ was strucken with so great fear and terror of Death, that he despaired (as it were) of his Eternal Salva­tion.

Monsieur de Plessis (a Calvinist) in a certain Book of his touching the Lord's Supper, has corrupted above a hundred Testimonies of the ancient Fathers and Doctors, by adding or diminishing; and several Objections which the said Fathers urged against the Truth, and afterwards solv'd (as 'tis frequent with St. Thomas and other School Doctors) he has produced, as their proper Judgment and Opinion. Of which matter he was publick­ly convicted by the Bishop of Eureux, be fore the King of France. These things are [Page 120]known over all France. The same tricks use all their Writers, when they allege any thing out of the Fathers, in defence of their Heresies.

Besides, they omit plain places, where the Scriptures or the Fathers explicate their meaning on set purpose and clearly, and fly to obscure places of Scripture, and of the Fathers, where they speak only by the by, or of another thing, and do but touch upon the point in dispute. How many Arguments do they bring not only against the Real Pre­sence of Christs Body in the Eucharist, but also against other most evident Articles of Faith? As against Free Will, Inherent Justice, Merit of Good Works, Authority of General Coun­cils, &c. for there is nothing in our Faith so clear, which may not (in appearance) be contradicted by certain obscure places in Scripture, or the Fathers: Nor is there any thing so absurd, which may not be defended. For what can be more absurdly said, than that Christ's Body is every where as his Di­vinity is? And yet they endeavour to confirm this by many Testimonies of the Scriptures and Fathers. What is more absurd than to say, God is the Author of all Evil? That Man has no Free-Will? And yet they instance many obscure places out of the Scriptures and Fathers, to ratifie these things.

[Page 121]If they seek the Truth, why do they let pass the clear places of Scripture, and run from the plain to the obscure; and in the explication of them, why do they not ac­quiesce to the Judgment of the Antient Fa­thers and Doctors (who were before our time;) but will rely upon their own sence only? When any obscure Sayings of the Fa­thers seem to favour them, presently they cite them, and endeavour to strengthen their Doctrine with the Authority of Fa­thers: But when Catholicks quote out of the Fathers, that which clearly overthrows their Doctrine: They Answer, That the Fathers were men, subject to Errour, but them­selves depend upon the Word of God, which can­not err.

They reject the Fathers.If you tell them, that the Fathers relied upon the Word of God. They Answer, That the Fathers followed not the mind or Spirit of the Divine Word, and therefore they were deceived. If you ask them, how they came to know, that the Fathers observed not the true sence of God's word, but that themselves do observe it? They will An­swer, It is evident by the Word of God. But how is it evident, when there are so many different Interpretations thereof, and all the Fathers interprete otherwise than them­selves, and the Lutherans otherwise than the [Page 122] Calvinists or Anabaptists? Then they reply, 'Tis evident to him that has the Spirit, but to others it is not evident. So the Patrons of each Sect will Answer; and the final Judg­ment of their several and dif­ferent Opinions they refer to the private Spirit.They reduce all things to the private Spirit.

The Calvinists therefore say, that all the Fathers and Doctors, and all the General Councils wan­ted the Spirit to understand the Scriptures; the same Holy Spirit they affirm the Lu­therans and Anabaptists wanted, but them­selves only possess him, that God has given him only to the Calvinists, and therefore to themselves its manifest, that whatsoever they teach is the pure word of God.

The Lutherans say the same thing of the Councils and Pathers, and also of the Cal­vinïsts and Anabaptists, that they all want the Spirit of God, which is given only to themselves; and so, say they, it is clear that what we teach is the plain pure word of God.

In fine, the Anabaptists do the same, challenging to themselves the said Holy Spirit, and denying him to all others.

But how absurd are all these things, and how distant from all reason? How incredible is it that all the Catholick Doctors and Fa­thers should lack the Spirit of understanding [Page 123]the Scriptures, and that this Spirit should be granted only to the Calvinists, Luthe­rans, or Anabaptists? How vain and ridi­culous is it for every Sect to claim this Spi­rit to their own followers, and without any other proof, than to say, It is manifest and clear to him that has the Spirit; but not mani­fest and clear to him that has not the Spirit. Is not this to walk in a Circle, and beg the Principle, and resolve all Controversie into that which is chiefly obscure and can be ma­nifest to none? For how shall I know that you have the Spirit? When ever did the Doctors of the Catholick Church (in this manner) prove their Tenets? For every proof or provation ought to be drawn from that which is more manifest to the Adver­sary, and easier granted by him. But this probation (upon which is founded all their Principles) proceeds from what is more ob­scure, and depends only upon the Testimo­ny of a private Man, who is a Party and Accuser in the Cause: for you cannot prove to me, that you have this Holy Spirit, but by your own Testimony alone, which is to bear Witness of your self: But he that gives Testimony of himself, his testimony is not true: Joh. 8.13. That is, is not to be esteemed true, unless by some other way he can prove it: For Example, These Calvinists can­not prove (by other ways) that they have [Page 124]this private Spirit, but would have us be­lieve them, upon their bare word and naked assertion, whereby they affirm to know it secretly. Therefore, there is no reason why they should be credited; but rather there is great reason, why all should be disbelieved: for the Spirit of God cannot be contrary to it self; but they are contra­ry to themselves, and others also: There­fore they are not guided by the Spirit of God.

And hereunto, and this also pertaining to their fraud, and deceitful Machinations and Contrivances, they revolted from the Antient Faith (which had flourished so many Ages) and they embraced these New Religions. Their Princes (according to the custom of the Church, received from the time of Constantine the Great) would compel them to return to the Antient Re­ligion (which sometimes they professed) and forsake their Novelties: For which cause they rail against Catholick Princes, and accuse them of Tyranny, call them Ene­mies of the Gospel, and over all the World raise envy against them, as those that would do violence to their Consciences, a­gainst their Eternal Salvation. And lastly, under colour of this Liberty, they raise Se­dition and wage War against them: But when themselves (God permitting it for [Page 125]our sins) get possession of our Goods or Estates, they grant no Liberty to Catho­licks, but raise bitter persecutions against them, and force them (with divers Tor­ments and Confiscation of their Goods) to desert their Ancient Religion, and embrace the New, which they never learned, which never had any Name, but of their Sect, which they owe nothing unto, which they never saw confirmed by any rational Argu­ments, but on the contrary, condemned by the Church (in all the Christian World) with the greatest and most-weighty Rea­sons. Is this to deal sincerely, candidly, and equitably? Is not this the Society of Lyons, whose Right consists in their Power and Strength, who make and unmake Laws for their Interest? And what Ty­ranny of Conscience can be compared to this?

In the Church, none are ever compelled to the Catholick Faith, but those who for­merly professed it; nor they neither, but after a lawful and full Proof and Convic­tion, to which the Deserters cannot An­swer. But these New Reformers compel those that never professed their Novelties, and before they have convinced them of Errour. In which thing, they act against their own Doctrine. For they teach, that Man has no Free-will, but all things are done [Page 126]by the Divine impulse and decree, which none can resist, and that God infuseth Faith into his Elect only. By what Law then do they in­force Catholicks to believe them, since it is not in their power? Again, since the whole cause of believing (according to their De­crees) is reduced to the Testimony of the private Spirit, they do very unjustly in forcing Catholicks to believe them, not on­ly against the Testimony of the private Spi­rit; but also against the Testimony of the publick Spirit of the Universal Church. For it is certain (out of the Scriptures) that the Church is governed by the Spirit of God, and therefore cannot err; but yet, this is in no manner certain of private Men.

The Eighth Reason, from their overthrow of Good Works.

THat Religion which takes away all Pra­ctice of Good Works, is not to be im­puted to Christ, who every where com­mends Good works, and the Observation of God's Commandments: But the Religion of Luther and Calvin takes away all desire of Good works; therefore neither of them is to be esteemed the Religion of Christ. That these two Religions take away all de­sire of Good works, is manifest,

First, Because both teach, That Man, with all his Good Works, is never the juster be­fore God, never the more deserves Eternal Re­ward, and shall receive neither more or less Glory in Heaven, for doing but a few, or many or no Good Works at all: That God regards Man only for his Faith: That all Justice is contained in Faith alone: For thus says Lu­ther, I would not give one Half­penny for all the Merits of St. Peter to help me, De 10. Precept. c. 1. because he cannot help himself; but what­ever [Page 128]he hath, he had it from God, through Faith in Christ.

Here he plainly teaches, that St. Peter is never the juster for his own Good works, or hath received a greater Happiness in Heaven for the same, but was Crowned for his Faith only.

And again, in another place,De captio. Ba­cyl. cap. de Baptis. Do you see how rich a Man is, that is a Christian, and Baptized, who cannot be damned for what sinns soever he commits (though he would) unless he will not believe; for no sins are damnable, but only incredulity; all other sins (if he returns, and fixes his Faith upon the Divine Promise) are in a moment ab­sorpt through the same belief.

Again, in another place, Good Works cannot be taught, De Votis Mo­nast. without prejudice to Faith; since Faith and Good Works (in the case of Justificarion) are extreamly contra­dictory; in such sort, that the Doctrine of Good Works is necessarily the doctrine of De­vils, and apostacy from the Faith.

Calvin is of the same Opinion, as 'tis ma­nifest in his Institutions, where he saith, The Justice of Good Works can by no means be joyned with the Justice of Faith; not only Works done [Page 129]by the force of Nature, but all other (whatsoever Title they are adorned with) are excluded by the Justice of Faith. L. 3 c. 11. s. 13. l. 3. c. 15. s. 2. & sequen. & cap. 19. s. 2.4.7. The same he teaches in many other places

If there is not Merit in Good Works, if they do not render us more gracious and acceptable to God, and that for them we shall receive no reward in Heaven, why should we trouble our selves about them? Why should we spend our Fortunes in works of Mercy, and relief of the Poor? What should we Fast for, and afflict our Bodies? Why should we be instant in Prayer? 'Tis great folly to busie our selves in those things, and be sollicitous for that which will redound nothing to our profit or advantage. Who sees not (by this Do­ctrine) that the study of all Good Works is extinguished?

Secondly, Because both their Religions teach, 'That all our Good Works are so far from meriting any thing of God, that they are sins, and mortal sins too; although, by reason of Faith, they are not imputed to Believers.

Luther teaches this in many places, A just Man (says he) sins in every Good Work. [Page 130]Again, A Good Work well done, In Presol. cont. Eckium. & in assert. art. 31. is a Venial Sin by the Mercy of God; but a Mortal one, according to the Judgment of God. Again, in another place,In assert. art. 32. Our best Works (where­by we endeavour to obtain God's Grace, In assert. art. 39. Help and Con­solation) are reputed Sin; as the Prophet David says, Let his Prayer become sin. The same he in­culcates in many other places, Psal. 108.

Calvin likewise teaches the same Do­ctrine: For (saith he) all the Good Works of Men (if they are rightly taken) are nothing but Filth and Cor­ruption; Instit. l. 3 c. 12. s. 4. &c. 14. s. 9. nor can any Good Work proceed from the Saints, which deserveth not a just reward of reproach.

If all our Good Works are truly Sins, Filthiness, and Pollution, which incur the Wrath of God, who sees not that it is much better to abstain from them, than to do them? For, by abstaining we offend not; but by doing them we sin. 'Tis better not to sin, than sin. We must abstain there­fore from Alms, and other works of Mercy; nay, from all Prayer too; because all these [Page 131]things (as they are done by us) are sins. What reason can be more efficacious to overthrow the Practice of all Good Works, than to teach, they make us never the juster, or better, before God; besides, that they are Sins, Filth, and Corruption?

And it avails nothing, what they say afterwards;Whether Good Works are re­quired as signs of Faith. that God requires Good Works in testimony of their Faith, or as the signs of Faith: For this they say, least the People should utterly renounce all Good Works. But they use this pretence in vain: For how does God require them, if they be sins, which unless out of Mercy, he did not impute to them, he ought to vindi­cate with eternal punishment? Does he re­quire we should sin, to shew our Signs and Testimonies of Faith? How doth he re­quire, in testimony of Faith, that which ra­ther Witnesses a defect of Faith? For those who are sollicitous of Good Works, there­by Witness that Faith is not sufficient: But if Faith sufficeth (as they would have) and Good Works profit nothing, how are Good Works the signs of Faith? Therefore the study of Good Works is not the sign of a particular special Faith, (of which they speak, and to which they attribute all [Page 130] [...] [Page 131] [...] [Page 132]things;) but of the Catholick Faith, where­by we believe, that Faith sufficeth not, but Good Works are required to be joyned therewith, which are meritorious of Eternal Life. This belief they re­ject.

Hereby it is clear, that by these Religions, all Good Works are subverted and over­thrown.

The Ninth Reason, from the licentiousness of Life, which they allow.

THose Religions are not to be Father'd upon Christ, which totally expel the fear of God from the Minds of Men, and set open the broad Gate to all manner of sin and impurity of Life: For every where the Scripture teaches the fear of God, nor is there any thing which it more repeats and commends, since from this all honesty of Life chiefly depends. But the Lutheran and Presbyterian Religion drive all fear of God from the minds of Men, and open the Gate of Liberty to all Sin and Profaness, as much as Atheism. Therefore they pro­ceed not from Christ the Author.

That these Religions do this, and that, four several ways has already been clear­ly shewed above in the Second Considera­tion. The same I now briefly shew again, by these Reasons.

First, Because the Lutheran Religion reaches, That the Decalogue (or Ten Com­mandments belong no more to the Faithful in [Page 134]Christ, than the Ceremonial and Judaical Laws. For thus Luther writes in a Sermon on Moses: ‘From the Text it plainly appears, that the Ten Commandments pertain nothing to us; for the Lord did not lead us cut of Egypt, but only the Jews. Moses is not observed in the New Testament▪ If I should keep him in any one Article, I should oblige my self to perform his whole Law.’ The same he teaches more at large in Cap. 4. Epist. ad Gal and in Cap. 20. Exod. If we are no more bound to keep the Ten Com­mandments, than the Ceremonial Laws (as he plainly teaches in Cap. 4. Epist. ad Gal.) Therefore as I am not bound to observe the Ceremonial Law; (for example, to Circum­cise the Flesh, to eat the Paschal Lamb▪ to keep the Sabbath (which was Satturday a­mongst the Jews;) so neither the Moral, or Ten Commandments. If I am now freed from the Commandments, what may I not do? I may in outward shew worship Idols, disobey my Parents and the Magistrates, commit Murder, Adultery, Theft, bear False-witness, &c. (which are forbidden by the Decalogue) as I may do things which are repugnant to the Ceremonial Law.

And although Calvin does not so plainly teach the same Doctrine of the Decalogue, yet occurately he insinuates it enough.

[Page 135]First, Because he teaches, That God's Law is impossible to be kept, even by the Saints. L. 2. Instit. c. 7. If it be impossible, then it is not obligatory; for no Body is obliged to impossi­bilities: Never any Tyrant bound his Sub­jects to do things impossible, and shall God do it? Such barbarous cruelty be far from him. Therefore, when the Decalogue be­gins to be impossible, it ceases to oblige, and belongs nothing at all to us. Moreover, because Calvin teaches, that all our Good Works are Corruption, Filth and Sin in the sight of God; but no Body can be obliged to sin; therefore we are not obliged, so much as to endeavour to fulfil any part of the Commandments. I might confirm the same with many other Reasons, but these are sufficient; whereby it is manifest, that even (according to Calvin's Opinion) the Ten Commandments belong nothing to us.

Secondly, These two Religions make no difference of good and bad works before God, but only before Men; for as the works (which are called bad) have open Malice; so to the good works of the Just, they at­tribute an hidden Malice, because of inter­nal Concupiscence; by reason of which Ma­lice, they will have these to be deadly sins before God. If it be so, why should I ra­ther [Page 136]apply my mind to good works (with mortification of Nature and loss of Goods) than to evil works, whereunto (many times) there is adjoined great pleasure and profit? For since either of them are evil before God, why should I not rather prefer those works, wherein there is some temporal pleasure or advantage, before them that are full of trouble, toil, and loss?

Thirdly, Because each Religion teacheth, that a Man is only just before God, by a meer special Faith, without any good works; and that God imputes no sin to him, that has this special Faith.

So Luther teaches in many places, as a­bove rehearsed: By which Doctrine he infers,L. de liber. Christian. & de Captiv. Babyl. 'That only incredulity is a sin, and only dis-believers are dam­ned. The same Calvin teaches, when he says, 'That all sins are mortal to Unbelievers, but venial to Belie­vers: He calls them venial sins, because they are not imputed to them, but are presently forgiven and pardoned, as soon as they are committed; which Doctrine clearly follows out of that Principle, whereby they decree this special Faith alone to be the cause of Justification; that is, that man is justified before God, in that he believes stedfastly, [Page 137]that Christ has fully satisfied for their sins; for by this Faith, Christ's satisfaction is ap­plied to them, and made as it were their own; so that by it they are reputed just be­fore God, although their Will is not inward­ly changed. Therefore, whilst this Faith remaineth, no sin can hurt them, because they remain in the righteousness of Christ, which they retain firmly by Faith. Upon this Doctrine there is no reason to fear the commission of any sin: for no punishment, no vengeance of God is to be feared, since God imputes no guilt to them, by reason of Christ's satisfaction communicated to them by Faith.

Can any Atheist desire a greater liberty to sin, and lead as wicked a life as he pleases? Certain Presbyterian Ministers in England confess this sufficiently, who, from this O­pinion of Calvin (tounhing Justification by Faith only) among others, deduce and de­fend these Conclusions.

• 1. ‘That all those err,Refert ex Fono Guil. Reinold. l. 10. p. 120. which think to be saved for doing ma­ny good works.’
• 2. ‘That there is no need of labouring to do good Works, for the obtaining Eter­nal Life, because we have it already.’
• [Page 138]3. ‘This is one of the chiefest errors reigning in the Christian World, to ima­gine that good Works can any whit avail to Salvotion.’
• 4. ‘That our sins nothing diminish the Glory of God; all the damage of sin is placed in the scandal of our Neighbour.’
• 5. ‘Christh as redeemed us with his Blood, and delivered us from all Sins and Laws; so that there is no Law which obliges us in Conscience: Here we are clearly freed from the Decalogue (or Ten Command­ments) and from all the Sacraments.’
• 6. ‘That you are nothing to God but by Faith, as to confess Jesus Christ, and be­lieve that he is risen from the dead; for so you shall be safe in all other things, God has left you at liberty to do what you will; for you may do all things, without any scruple of Conscience: Neither can you Perish, or be Damned for any thing you outwardly do, or leave undone.’ All these things they infer, (and that rightly) from Luther and Calvin's Foundation namely, that Man is Justified by Faith only: in whose Writings all these things are to be seen, al­most verbatim. Who can wish or desire a greater liberty to be vicious.

[Page 139]Add hereunto what is above-said, in the second Consideration, where we have men­tioned three other ways, whereby this liber­ty is granted. I omit also that Window which Calvin has opened, when he teaches,F. 3. C. 25. S. 12. That the pain of the Damned, is nothing else, but to apprehend God to be angry with them, and terrifying them; although thit punish­ment is represented to us by corporal things, as darkness, weeping, gnashing of Teeth, unquench­able fire, &c. by which words he sufficient­ly and clearly shews, that Hell is nothing else but a vain fear; for, if God inflicts no punishment upon the Damned, but only teri­fies them, surely that fear is vain and ridi­culous, and Hell Torments nothing to be regarded.

The Tenth Reason, from raking up, and re­viving old Heresies.

EVery Religion is to be avoided, which conteins Heresies condemned of old by the Catholick Church, which have been al­ways taken for Heresies. But these New Re­ligions contain such Heresies; yea, they seem to be nought else, but the very Scum of divers Heresies, broach'd by several Arch-Hereticks in former Ages, and of old con­demned by the Catholick Church; there­fore we ought to fly them. The Minor is to be proved. Let us consider then the chiefest Tenets of these Religions.

First, Both Luther and Calvin teach, that there is no Free-will. And Luther in his Thirty sixth Article affirms this to be the chief Foundation of his Religion: But this was the old Heresie of Simon Magus, and Valentine, as St. Augustine witnesseth. August. Heres. 46. Hier. in Prolog. contr. Pelag. Cle­mens. l. 3. recognit. Concil. Const. Sess. 8.

[Page 141]Secondly, Both teach, That God is the impulsive Cause of all Sin, and that all Wic­kedness is done by the Divine Decree. This was the old Heresie of Simon Magus and Florinus. Vincen. Liri. Euseb. l. 5. c. 21.

Thirdly, They both teach, That Good Works are not necessary to Salvation, but Faith alone is sufficient. This likewise was the old Heresie of Simon Magus, and of the Eunomians, about the year of our Lord 360. Iraen. l. 1. c. 20. August. Heres. 4.

Fourthly, They hoth teach, That no Sins (be they never so many and great) can hurt them that have Faith; because the Malice of them is not imputed to Believers: Which was formerly the Heresie of the Eu­nomians, and of Basilides, Carpocratis. Wit­ness Irenaeus l. 1. c. 23. & 24. August. He­res. 54.

Fifthly, Calvin denies the Real Presence of Christ's Body in the Eucharist. This was formerly the Heresie of Berengarius, a­bout the year of our Lord 1051. where you must note, First, that although some pri­vately doubted of the matter, before Be­rengarius, and raised Questions; yet none was so bold, as publickly to profess the [Page 142]same. Witness Hugo Lingonensis, & Aldel­manus Brixiensis in Epist. suis ad Bereng. & Paschasius l. de verb. instit. hujus Sacram. So that this was the constant Doctrine of the Church (untouched by all Hereticks) till the time of Berengarius. And the Opinion of Berengarius was (in his Life-time) con­demned by Five Councils, and himself three times renounced his Opinion, and at length died in the Catholick Faith, very penitent­ly; who being dead, this Heresie was ex­tinguished almost 200 years, till the Lollards revived it, as Trithemius observes in his Chron. to the year 1315. The same Here­sie after Wickliff held, as 'tis manifest in his Third Article: When Wickliff died, then this Heresie died also, for about one hun­dred years, till Zwinglius revived it, whom Calvin and some others followed. Where­by it manifestly appears, that the said Opi­nion was always reputed in the Church for a notorious Heresie. Therefore, either the Church always erred in the chief Article of her Faith (and so was never the Church of Christ) or this Opinion, which denies the Real Presence of Christ's Body in the Eucha­rist, is truly a Heresie.

Sixthly, Both of them take away all Tra­ditions, and will have all things contained in the Scriptures only. This was the He­resie [Page 143]of the Arrians, as appears by St. Au­gust. l. 1. cont. Maxim. c. 2. & ult. Also of Nestorius, Dioscurus, and Eutyches; as you may see in the Seventh Synod, Act. 1.

Seventhly, They both deny the Sacrament of Pennance and Confirmation. The same Heresie the Novatians taught of old. Wit­ness St. Cyp. and Theodor. l. 4. Epist. 2. l. 3. Heret. Fabul.

Eighthly, They both teach, That the Church consists of the Good only: That at first it was visible; but for many Ages pe­rished; yet all that while to exist in them only. This was plainly the Heresie of the Donatists, as St. Augustine Witnesseth, l. de unitati Ecclesiae.

Ninthly, They both deny Prayer for the Dead, Fasts in Lent, or at any other time, &c. This heretofore taught the Arrians. Witness Epiphanius, Heres. 75. and St. Au­l. de Heres. c. 33.

Tenthly, Both of them deny Veneration to Sacred Images of Christ and his Saints, and to Holy Relicks, and call it Idolatry. The same of old did Vigilantius, as St. Hie­rome witnesseth; and so did the Iconomachists, witness Zonoras, Cedrinus, Nicephorus, Ico­nomachis.

[Page 144]Hereby is clearer than the Sun at Noon day, that the Chief Tenets of Luther and Calvin's Religion, are old Heresies, long ago condemned by the Church; and were al­ways taken for Heresies in the Church. The same might be easily proved of other Sects. Hence it follows, that these New Religions are nothing but the Filth and Scum of old Heresies formerly condemned. Vid. Bel. de nov. Eccl. c. 9. & Coccium de sign. Eccl. l. 8. c. 30.

The Eleventh Reason from the want of a Rule of Faith.

THese New Religions have no certain Rule of Faith, which you may follow. Therefore they are not to be allowed: For Points of Religion ought to be defined, cer­tain and immutable.

That they have no certain Rule of Faith, whereby can be determined, what is neces­sary to be believed, and what not, is mani­fest: First, Because they will not allow the Traditions of the Church, nor the Authori­ty of General Councils, nor of the Ancient Fa­thers and Doctors of the Church, who were before our Debates.

Luther rejects all Traditions in the First Chapter to the Galat. And Calvin l. 4. In­stit. And both of them teach. That nothing is to be believed, nor received, which is not contained in Holy Seripture. L. 4. c. 8. s 6, 7, 8. & in Antidoto. ad 4. Sess Coneil. Triden.

General Councils, which have had hitherto in the Church, the highest Authority, (for [Page 146]they are as the Assemblies of Princes and Noblemen in Christ's Kingdom,) Luther so contemns, that whatsoever they have de­fined, he would have it all to be subject to the judgment of every private Person. Nay, he says, ‘'Tis a great madness that Councils should conclude what we are to believe.In Art. 115. &c. More­over, what we ought to believe and what not, is to be left to the judgment of every Spiritual Man.’

The same Calvin insinuates, saying, 'The 'Church ought not to judge what Books are Canonical, and what not, but this be­longs to the private Spirit. L. 1. c. 7. s. 1.24.

Lastly, as touching the Fathers: Luther 'cares not for a thousand Au­gustines, 'nor a thousand Cy­prians. L [...] cont. Reg. Augl. Calvin also, in many places, contemns them, and averrs that they erred.

Therefore, none of these is a Rule of Faith to them,Whether the Scripture is a sufficient Rule of Faith. but they say, The Scripture it self is their Rule of Faith; for this cannot err: But 'tis easie to shew, that this Rule is not sufficient. First, Because by this Rule, we cannot judge of Scripture it self, that it is Scripture: So that this Rule is un­certain [Page 147]to us, which ought to be the most certain of all things: For it cannot appear out of Scripture, that this or that Book is truly the Scripture; that it is not supposititious, or counterfeited by some Impostor; that this or that Sentence is not perverted, &c. Lastly, that there is nothing added or dimi­nished pertaining to the substance of Do­ctrine. All this cannot appear out of Scrip­ture, but is only proved by some humane and weak Conjectures, if you exclude the Tra­dition of the Church; and so the whole Foundation of our Faith, will depend upon a few uncertain Conjectures. Then again, the force of Scripture consists not in the sound of Words, but in the Sence, which is the Life and Soul of Scripture: But there may be a thousand Controversies of the Sence, which cannot be decided out of Scri­pture, if you exclude Tradition and Expo­sition of the Fathers, as 'tis manifest by ex­perience: For touching the sence of these Words, This is my Body, and of many o­thers, there is a great dispute between the Lutherans and Calvinists.

If you say with Calvin, that the Judge of Scriptures,Whether the judgment of Scripture be­longs to the private Spirit. and the Sence thereof be­longs to the inward Spirit; this is nothing else, but to constitute the dictamen of the [Page 148]Interior Spirit (that is, the private judg­ment of every one) to be the chief Rule of Faith: For every one may say, that he has the Spirit, and by his inspiration judges this part to be Holy Scripture, and not that; this to be the right sence of Scripture, and not that. So a Lutheran (according to his Spirit) judges the Epistle of St. James to be straw, and the Revelations of St. John to be of doubtful Authority: But a Calvinist (by his Spirit) judges both to be the Word of God. So Luther judges by his Spirit, to a­bolish the false Opinion, That there are Four Go­spels;In the Prologue of the New Te­stament. for the Gospel of St. John is the only true, beautiful, and principal Gospel, and to be preferred far before the other three. Likewise the Epistles of Baul far excel Peter's. The thee Gospels of St Matthew, Mark, and Luke, he would willingly have renounced, because they are clearly for Merits, necessity of Good Works, and Observation of the Commandments, and commend Chastity and Poverty: But since he durst not totally reject them, he is wil­ling to disparage their Authority, and to in­sinuate, that they were not written by the Spirit of God.

[Page 149]In like manner, Calvin (by his Spirit) judges this to be right sence of these Words, This is my Body: That is, This Bread is the Figure of my Body. But Luther (according to his Spirit) judges otherwise, and says these Words of Christ, This is my Body, are thus to be understood. This Bread is truly my Body. I omit many other sayings; whereby it is manifest, that, according to them, the private Spirit of every one makes a Rule of Faith, or (which is the same thing) the Scripture is expounded accord­ing to every Ones private judgment.

Secondly, That is not to be held a pro­per Rule of Faith, which is equally accom­modated, or fitted, to all contrary Opi­nions, For all the Sects of this time (al­though they are at Daggers-point about ma­ny principal Tenets) adopt the Scriptures to be their Rule, and fit it for their purpose: For the Lutherans say, they rely upon Scri­pture, so do the Calvinists, and likewise the Anabaptists; nor is it any wonder, because every one receives the Scripture, not accord­ing to the common understanding of the Church, or exposition of the Fathers (as Catholicks do,) but according to the senti­ment of every one's private Spirit. So you may easily adapt the Scripture for all Here­sies. Whence it is plain, that a Rule, thus [Page 150]framed, can be of no moment, being re­ferred to every one's private judgment.

Thirdly, If there should be a Judge that should so give sentence in any Controversie, that one could not plainly tell, whose Cause carried it; but both Parties should shill con­tend for the decision of their Cause, he would be accounted by all Men a very im­proper Judge, since no Controversie can be determined by his sentence; for after it there is as great debate, for whom the Judge gave sentence, as about the Dif­ference they brought before him. But such a Judge is the Holy Scripture, if you set aside the Exposition of the Church and the Fathers; for so it always gives sentence, that it cannot plainly appear to either Par­ty, which side it favoureth; but both stifly affirm, that it stands clearly for him. Hence it comes to pass, that Controversies never have an end. 'Tis ridiculous therefore to make only the Scripture the Judge of Con­troversies: For, in all Controversies, such a one ought to be made a Judge, so as to give sentence, that all (and chiefly the Parties in dispute) may clearly see, which side the Judge is for, or else there can be no end of Controversie. Therefore, they that make only the Scripture their Judge, shew plainly that they will have no Judge to decide the [Page 151]Cause, but their own private judgment. For they do, as if Titius and Caius having a Suit at Law, would have no other Judge but the Book of Justinian, with his Pandects, secluding the Interpretation of the Doctors; and Titius for his Right should produce some Law, and say, that it is clear for his Cause; but Caius denies it: Likewise Caius alledg­eth another Law, affirming, that it clearly makes for him; but Titius denies it; and so both Parties depart without decision of their Cause; would not this be a ridiculous thing, and make all say, that neither of them would have their Cause decided, since both of them would be their own Judge? It is plainly so with them, that will have no other Judge but the Scripture: For whosoever reserves the Interptetation thereof to his own Spirit, shews plainly, that he would not have his Cause lawfully decided, but be his own Judge.

Fourthly, Experience it self shews how in­sufficient this Rule of Faith is: For we see, that there is no end of Controversies amongst them, even in their chief Points of Faith: For the Lutherans, Calvinists, and Fanaticks in many things extreamly differ at this very time, and condemn one another of Heresie. The very Lutherans disagree amongst them­selves in many things also from Luther their [Page 152]Parent and Apostle; insomuch, that at this very time, there are counted Thirteen Prin­cipal Sects of Lutherans, differing by certain Names and Opinions. The Calvinists dissent amongst themselves, chiefly in the Article, of the Head of the Church; for a great part of them ascribe this Power to the Secular Prince, although she be a Woman; these they call Protestants: Others esteem this a great Sin and Blasphemy: these they call Puritans. The Fanaticks dissent amongst themselves in many things, so that there is reckoned Fourteen several Sects of them, di­stinguished by Names and Opinions.

Lastly, It is come now to that pass, that when any one thinks to follow this Rule, and depend on it, there are almost as many Heresies as Hereticks: For many (especially the ignorant sort) say, they care not what Luther or Calvin teacheth, for that they stick to the Holy Scripture, and Word of God, wherein there can be no Errour; and so they think themselves very secure; for every one interpretes the Scripture according to his Capacity and Judgment. Hence it is, that when they think they have Scripture for their Rule of Faith, instead of Scripture, they have only their own Imagination: For what they fancy the Words of Scripture sig­nifie, they take for the true sence of Scri­pture: [Page 153]And thus there are as many different Rules of Faith, as Imaginations of Men.

But how comes it to pass, that every ones imagination should seem to be the pure Truth, and right sence of Scripture? This proceeds partly from a great self-love and self-esteem; for he that has a high conceit of himself, is easily perswaded, that all his own inventions and conceptions of Mind are extraordinary; partly also from a Dia­bolical operation, which inwardly perverts the fancy of Men, that what they apprehend (upon never so slight a reason) presently they imagine it to be the clear Truth: For where Men (through a weariness of the An­tient Religion) have an aversion to the Truth, and Itching Ears to Novelties, they are suffered (by the just Judgment of God) to be deceived of the Devil. Whilst there­fore he operates interiourly in their Sences, they think they are illuminated with the Divine Spirit, and attribute to this Spirit, their whole judgment touching points of Faith. Hence it is, that the apprehension or judgment of every Sect, and almost of every private Man, seems to be the pure Word of God, nor do they regard any rea­sons to the contrary. The Apostle signifies this, 2 Thes. 2.10, saying, ‘Because they received not the love of the Truth, that they might be saved; therefore God shall [Page 154]send them strong delusions to believe a Lye: He shall send, not by commanding, but by letting the Devil loose to deceive them, and lead them into a thousand Errors, for de­spising the Truth, or Ancient Religion.’

But many of them say, (especially the sim­ple and ignorant) God will not suffer those to be deceived who seek the Truth with an humble Heart: 'For he has promised to 'give the Good Spirit to those that ask him: Luk. 11.13. But I do so; I beg of God to enlighten me, and open unto me the true sence of Scripture; and I daily search the Scriptures, Joh. 5.39.

This is a great delusion of the Devil: For how do they seek the Truth with an humble Heart, who despise the judgment of the Doctors of the Church, the judgment of the Holy Fathers, and the judgment of General Councils? Who will not use that way which our Lord hath shewed and or­dained; but require unnecessary Revela­tions? For, from them they may understand the Truth, and be freed from all Error; but they will not submit to them; and think, that, by their own industry, wit, and private Spirit, they can more certainly find the Truth out of the bare Scriptures. As if the Holy Fathers, Doctors, and Prelates of the Church had not searched the Scri­ptures, or were destitute of the Spirit of [Page 155]God, and right Judgment, that they could not rely upon them. Now, what greater Pride can be imagined, than for a private Man, (and for the most part silly and igno­rant of all Antiquity, and the Liberal Arts) to prefer himself before so great Wisdom, so great Authority and Sanctity, and such a multitude of Doctors? Let them not there­fore think (so long as they are of this mind) that they shall receive any thing of God, be­cause they wrongfully seek him, and proud­ly ask him; but rather that they are deceiv­ed by the Spirit of Pride, and a Lye, to which they are delivered (by the just judg­ment of God) for so great a Crime. This is that Spirit which all Hereticks (though never so contrary in their Opinions) boast and bragg of, and from which every one thinks the Truth is revealed to himself; which, certainly, he that is not stark Blind may easily perceive; because the Spirit of God cannot reveal contraries.

Add hereunto, that the sacred Scripture, no where sends private Men to search the Scriptures in Doubts of Faith, but to the Church, and those which precede therein: So in Deut. 17. they are sent to the Priests in doubtful matters, who were then ap­pointed Judges, and those that would not obey them, were to be put to death. There­fore in the Church, God hath appointed [Page 156]Pastors and Doctors, and would have the Church conspicuous to the whole World, the Pillar and Ground of Truth: Eph. 4.11. 1 Tim. 3.15. that all People might easily consult it, and acquiesce secure in her Decrees. The Spirit of understanding the Scriputres. is not granted to every one, as 'tis plain by the Apostle: 1 Cor. 12. 1 Jo. 4. 'Believe not every Spirit, but try the Spirits, whether they are of God. There­fore, although the Spirit should suggest any thing to you, yet you are not secure, be­cause you are not certain, it is of God: For 'tis manifest, that innumerable have been deceiv'd: For all Hereticks brag of this Spi­rit; and Satan frequently transforms him­self into an Angel of Light. Hereby it is manifest, that the private Spirit can be no Rule of faith.

The Twelfth Reason, from another great absurdity.

IF any of these New Religions (for e­xample, the Lutheran Religion) were the true Religion of Christ, besides the absur­dities afore-mentioned, this would follow; that all Catholicks (which have been hi­therto, from the time of the Apostles) are damned, and sentenced to the Eternal Tor­ments of Hell-Fire; because (according to the chief Tenet of this Religion) they wanted justifying Faith, and therefore Ju­stice before God; so that they remained in their sins, and died in them: For the Faith necessary to Justification (as this Religion teacheth) is that whereby a Man firmly be­lieves, that he is just before God, by reason of Christ's satisfaction, which, by Faith, is applied and imputed to him.

But 'tis manifest, that this Faith was un­known to the World till the time of Luther: Nor does he deny, but rather glories that [Page 189]he manifested to the World the true Nature of Justification, hid from the antient Fa­thers. The same is clear, by the Writings of all the antient Fathers, because (besides Faith in Christ) they require an inward change of the Will, and purpose of keeping the whole Law; also, for that they con­demn this security of Salvation; and will have Men to work out their Salvation with fear and trembling, Phil. 2.12. and be al­ways sollicitous.

Hence it is, that this peculiar special Faith (whereby every one certainly believes he is just) they all reject, as meer presum­ption. For although we ought to believe, that Christ has fully satisfied for us on his part; yet it does not appear to us, that we have done all things necessary on our part, to be made partakers of his satisfacti­on, and that we may not sometime or other fall from him.

'Tis clear then, that all the Antients wanted this Faith. Therefore so many Holy Fathers, so many Martyrs, so many Virgins are damned. St. Irenaeus, St. Justin, St. Gregory Thaumaturgus, St. Gregory Na­zian. St. Basil. St. Chrysostome, St. Damas­cen, St. Hilary, St. Ambrose, St. Hierome, St. Augustine, St. Martin, St. Nicholas, St. [Page 159]Anthony, St. Gregory the Great, St. Benedict, St Bernard, St. Dominick, St. Francis, are all damned; also St. Laurence, St. Vincent, St. Sebastian, St. Catharine, St. Caecilia, St. Agnes, and innumerable others (who for Sanctity of Life, Miracles, and the Honour of Martyrdom, were renowned through the whole World) are damned. To conclude, all our Ancestors are damned, that have been from the Apostle's till Luther's time; and to use the Words of Tertullian, ‘The Gospel has been wrong Preached,L. de prescrip. advers. Heret. for so many Ages, and wrongly be­lieved; so many Millions of Men wrong Baptized, so many Works of Faith wrong administred, so many Vir­tues and Graces wrong laboured for, so many Sacrifices and Divine Services wrong offered, and so many Martyrdoms wrong Crowned.’

But how incredible, absurd, and blas­phemous are all these things? How con­trary to the judgment of the whole World, and of all Ages?

Nor can it be said, that they were ex­cused for their ignorance; because no Bo­dy can be saved, without Faith, without the justice of Christ, without participation of Christ's Redemption; as every where the [Page 160]Scripture teacheth, especially the New Te­stament. No ignorance can excuse, that a Man may be saved without these things; therefore there is no refuge here; either they are all damned, or the Religion of Lu­ther and Calvin (in their principal Opinion of Justification) is false and impious.

Behold Twelve Reasons, whereby 'tis clearly demonstrated, that these New Reli­gions are to be avoided as false and per­nicious. The last Consideration now fol­lows.