A Consultation ABOUT RELIGION: OR, What RELIGION is best to be Chosen.  
WITH AN APPENDIX UPON THIS QUESTION: Whether every one may be Saved in his own Religion.  
Translated out of Latin, in which it was Written by an Eminent Professor of Divinity.  
LONDON: Printed in the Year, MDCXCIII.   

THE PREFACE.  
THE following Treatise was written in Latin, by an Eminent Professor of Divinity at the time when the Divisions of those who were fallen off from the Catholic Communion, seemed to separate them from one another, at as great a Distance as they were from her who had been their common Parent. It was immediately Translated into several Languages; as French, Dutch and English, and met with a very considerable Success, in these four great Districts of the Anti-Catholic Party, viz. Germany, Holland, France and England.  
The Edition that was in our Language, being by length of time spent and gone, and those few which may be left, appearing somewhat out of Fashion, and so less agreeable to this present Age, it hath been thought worth the pains to Translate it a new, and to Publish it as it is here; supposing it may be no less proper and useful now, when the Divisions of the foresaid four great Parties, are much more Dilated and Multiplied than they were then; and the Minds of Men far more unsettled, and busy in seeking where to fix, as to that Great Concern of Mankind, the true Religion.  
Indeed since the greatest part of Mankind are Born and Bred up in Darkness, and in the Shadow of Death, it should seem that the Divine Goodness could not have found out or bestowed a more seasonable or more necessary Blessing upon them, then in providing a means whereby they might be drawn out of such a miserable state, by enlightening their minds with the Knowledge of this true Religion.  
But, it has pleased the same Divine Goodness, to temper so great a Mercy with an inscrutable mixture of Justice, in permitting, that this true Religion should not be so Visible and Evident to all Enquirers, but that there is still great Danger of Mistaking and Miscarrying in the Search.  
This cannot but Cause great unquietness to all serious Enquirers within themselves, and no less Trouble and Contest among the several Pretenders to it in the World; and hereby, that which was designed by Almighty God, to be the greatest Consolation of men's Minds in this Life, and the only Ground of Hope for the Life to come, is become the occasion of the greaest Disturbances in the one, and of endless Miseries in the other.  
Nevertheless (to the Glory of God's Grace be it spoken, and to the Honour of the True Religion) these difficulties and obscurities are not so many nor so great, but that they may be pierced and broken through by the truly Humble, Serious and Sincere Enquirer.  
They are indeed impenetrable, and an occasion of stumbling to the Passionate, and to the Prejudiced, to the Proud and Selfconceited. But this is not the fault of Religion, nor of the means provided, but of such Persons; and it is no more than what happens every day in things, of which there is no dispute; and where the Truth and the Right are Discernible and Unquestionable at first Sight. For if the Mind of Man be taken up beforehand with any of these Preventions, no Light or Evidence of any Truth, though never so certain, can make way for its Reception, as we see in the great and known Sins which habitually reign in some Men, in spite of all Conviction, and in the frequent Preferences of Temporals before Eternals, even amongst those who are more Docile and Obedient.  
Such then being the Weakness and Corruption of Man's Heart, that the least adhesion to any one Object, renders it lose and indifferent to all others the while; it should seem, that those, whose Office and Profession it is, to reduce such as are in Error, to the Knowledge and Love of Truth, should not labour s● much, or so soon to Convince their Understandings, as to Dispose their Wills, or at least to endeavour the Preparation of the one, Proportionably to the Cultivation of the other. Since to do otherwise, is but to sow good Seed in Thorny or Stony Ground, contrary to the Rules and Practice of Natural and Spiritual Husbandry.  
But, what means will you say, can be proposed Sufficient and Efficacious enough to work such Dispositions in Men so perversely affected?  
Why truly, since it is not Naturally in the Power of one Man to gain admission into the Will of another, but by the way of the Understanding; as also there is no means of attacking the Understanding, but by the imagination, and by the Senses: It must be acknowledged, that it is easier to discover then to remove these grand Impediments of finding out or embracing the Truth. For all the ways and passages whereby the Truth should enter, are stopped and filled up with Notions and Fancies, which though vain and weak in themselves, yet by their near approach and fair appearance, keep Truth and right Reason at such a distance, that all their Efforts fall short, and do no Execution.  
However, some preliminary Labour and Industry methinks might be used to remove such Rubbish, and to clear the Passages from those Obstructions which forestall the Truth. And in the first place, it will not be hard to Convince even such Persons, that all such Passions and Prejudices are at least in themselves mean and unworthy: For the contrary Virtues are acknowledged and approved by all, even by those who have the least share of them. Secondly, it is not hard to Convince the same Persons, that they and all Men are Naturally very prone and subject to such Passions; and that therefore they ought to be jealous, and even inquisitive, whether they be not actually prevented by them. Thirdly, They are thus far agreed already with the Truth, that such Passions are its Enemies; and that there is no holding Intelligence with it and them at the same time; that they are the Causes and Promoters of all Error, as they are also Fed and Cherished themselves by Error. And Lastly, that whosoever fails or falls short of attaining to the Knowledge of the Truth, by the Fault of these Passions, they will be so far from excusing, that they will be the aggravation of his Sin and Misery.  
In the next place, it may not be fruitless, to represent that the Virtues and Dispositions contrary to these Passions are so indispensable that never any one attained to the Truth without them. It is the first Lesson in the School of Christ, to seek and receive the Kingdom of Heaven, as a little Child that is with a Meek, Docile, Humble, Willing Mind. To seek it in the first place, as the only thing necessary, and to be willing to part with all things for it. The Truth can no more fail to enter into a Soul thus disposed, than the Sun to reflect itself in a well Polished and Spotless Glass.  
And such Dispositions as these are in themselves, and even to Natural common Sense do appear so equitable, that they are required in Disciples of all Arts and Sciences, how much more than are they to be demanded in all Persuits of Divine and Supernatural Knowledge.  
The Teachers and Professors of which seem to have a Right to exact them of all, who pretend to be their Disciples; and they may and aught to protest beforehand against all Passionate, Prejudiced, Self-interessed, Selfconceited, Arrogant, Presumptuous, Unserious and Insincere Discoursers.  
To such, Books Written by Angels and Sermons Preached by God himself, would prove unfruitful; as was the Case of the Scribes and Pharisees, even for these very Reasons; whilst of the Poor and Simple, of the Meek and Lowly, a few words of an unlearned Fisherman could Convert Thousands.  
To Conclude, if these Dispositions are so necessary in all other Inquests, they are much more so in the perusers of the following Treatise. Which being a Consult, does in a most particular manner, require an Impartial, Unbiast and Unprejudiced Reader; for as much as he is invited hither, not so much as a Party, as a Judge, in whom a contrary Disposition is intolerable. Let him therefore consider, that he is to sit and hold the Balance in the Scales of which are to be put and weighed the opposite Practices of Two contrary Parties, great and zealous Pretenders to, and Assertors of the True, that is (as each thinks) of their own Respective Religion.  
Nothing will be offered to his Animadversion, but unquestionable Matters of Fact, of which the common Sense of Mankind may be judge, all begun and transacted within these Hundred and Fifty Years: The Effects and Consequences of which do infinitely Touch and Concern him. And therefore, though he be advised to hold indifference in the Examen, yet let him have a care he do not so in the Decision; for it is of terrible importance to him, either not to determine at all, or to determine wrong. For when all is done, he must unavoidably in the end become a Party, who, here in the beginning is made a Judge, and the Sentence which he shall, or shall not Pronounce (it matters not which) if it be not the right, will fall heavy only upon himself.  
Let him therefore Read and attend with Fear; and to all the Preparations recommended before in this Preface, let him add this one more of Earnest and Fervent Prayer, that God the Enlightner of all Minds, and the Mover of all Hearts, will please to Visit his with the Twofold Grace of Faith and Charity, that he may see and choose, and for ever Embrace and Adhere to the only means for Everlasting Life, The True Religion, Amen.   

ERRATA.  
PAg 15. l. 1. read, Contrition or Sorrow for sins past is necessary. p. 18. l. 30. r. No Liberty. p. 32. l. 4. r. Paralytics. ibid. l. 7. Deal, such. p. 37. l. 2. r. Bolsecus. p. 51. l. 2. Deal, only. p. 57 l. 30. r. regimen. p. 63. l. 22. r. his head. p. 65. l. 14. r. Faith. ibid. l. 15. r. Evinced. ibid. l. 21. r. God's Comandments. p. 67. l. 7. Deal that. p. 70. l. 5. r. profession. p. 72. l. 26. r. them. p. 73. l. 21. r. Ordination of Degree Descending. p. 79. l. ult. r. Heresy. p. 82. l. 9 r. Advantageous to their own Authority. p. 88 l. 9 r. The Prophets. ibid. Their Mission. p. 92. l. 25. r. Raiser's. ibid. l. 26. r. thò they. p. 104. l. 30. r. in two. p. 105. l. 12. r. free. p. 107. l. 10. r. The Son. p. 110. l. 21. r. They varied as long as they lived. p. 114. l. 23. r. Faith in Christ. p. 119. l. 6. r. or. p. 123. l. 16. r. probation. p. 124. l. 12. r. Add. ibid. Deal and. ibid. l. 14. r. Contrivances. They p. 132. l. 3. r. required. p. 134. l. ult. r. Occultly. p. 137. in the Margin r. Foxio, p. 138. l. 4. r. Salvation. ibid. l. 8. r. Christ has. p. 139. l. 9 r. this. p. 141. l. r. Basilides, & Carpocrates. p. 143. l. ult. r. de Iconomachis. p. 155. l. 26. r. preside. p. 156. l. 6. Deal (..) after Scriptures. p. 164. l. 22. r. Dominic. p. 170. l. 19 r. infinite. p. 173. l. 18. r. Day and Night. p. 189. l. 6. r. Sacrifice. p. 190. l. 6. for Know-worth, r. Honour. p. 198. l. penult. r. Vain. p. 199. l. 15. r. is. p. 208. l. 27. r. themselves.   

What Faith and Religion, is best to be embraced.  
NEver was there greater Variety of Religions, than in these our days, and never more dispute about the True one. Many waver up and down therein, all their Lives long, and never come to fix upon any; but shift their Religion, as Men do their Lodgings, to try where their Minds may be most at ease. Others, without any deliberation, blindly venture upon the first that comes in their way; and if you ask them, why this, rather than any of the rest, all they can say for themselves, is, they take this for the best; or perhaps (which yet every one pretends in behalf of his own) because it is most conformable to the Pure Word of God.  
And yet such a choice as this, requires the greatest search and deliberation imaginable, as upon which our eternal Salvation depends. Surely Eternal Salvation and Damnation are Matters of no small Moment, in comparison with which all other things (good or bad) are as nothing. Now these depend upon the Goodness of your Religion. If your Religion be good, 'twill be easy (by the Grace of God) to obtain Salvation; but if bad, it is impossible to be saved. For, by a bad or false Religion, you cannot please God, Heb 11. and consequently you can never obtain pardon of your Sins, nor true Justice, nor by any Means be made partaker of Christ's Redemption. And so you still remain in Death, and the Wrath of God abideth on you. For all Mankind, without such Redemption and New Life in Christ, do remain in the Death of Sin, and are the Children of Wrath; but whosoever has not the true Religion, has no share in such Redemption, and therefore must necessarily abide in Death, be a Child of Wrath, and become Fuel for Hell-fire.  
Now this true Religion is but one, and cannot be many fold. For there is but one Truth, one Faith, one Baptism, one God, and one Lord of all, Eph. 4. From whence it follows; First, That all Religions, all Beliefs, and Confessions of Faith, besides one, are false, noxious, pestiferous, and introduced by the Devil (the first Author of them) who is the Father of Lie. And Secondly, That none who does not profess this Religion, can ever obtain Salvation, and all that are without it (though they live otherwise never so laudably) will perish everlastingly. For that which the Apostle says of Charity (If I could speak with the Tongue of Men and Angels, if I should know all Mysteries, and should distribute all my goods to the Poor, and deliver my Body to be burnt, but want Charity, it would nothing profit me) may with greater Reason be said of the true Faith and Religion, which is the Foundation of Charity, and all other Christian Virtues. Thirdly, It follows, that it is a gross and stupid Error of some of the Vulgar, who esteem it sufficient to Salvation, if you only believe in Christ, and that he died for your Sins; altho' as to many other Points of Faith (pertaining to the Sacraments and Sacrifice of the Church, etc.) you believe nothing. For after this rate, almost all sort of Heretics should be saved. For all of them believe in Christ (otherwise they were not Heretics, but Apostates) and believe (some few excepted) that he died for our Sins. Then also the Montanists and Novatians, Donatists, Sabellians, Arrians, Macedonians, Eutychians, Monotholites, and the like Pests of the Church shall be saved. Why then hath the Church, in all Ages, so vehemently opposed herself against Heresies? Why does St. Paul the Apostle command us to avoid the Man that is an Heretic, after the 1st or 2d Admonition? 'tis 2. Why does he bid us beware of their Speech, which eateth as a Canker? 2 Tim. 2. In vain all these things are said and done, if Heretics may be saved. I am sure this Fancy is against the Consent of all Ages. Let us suppose (says St. Augustine) a Man to be chaste, 
Lib. 4. contr. Donat. c. 8.  continent, not covetous, nor idolatrous; but bountiful and compassionate to the Poor; an Enemy to none, not contentious, patiented, quiet, envying none, sober, frugal, but yet a Heretic; such a one, without all doubt (merely because he is an Heretic) shall never enjoy the Kingdom of God. For (as St. James witnesseth) he that hath offended in one Commandment, is made guilty of all, James 2. and joseth all Justice, though he keeps the rest; because he contemns the Lawmaker himself, who made the whole Law: So he that obstinately denies one Point of Faith, although he believe the rest, is guilty of dis-believing all, and loses his whole Faith and Religion, because he despiseth the Author of it. For it is one and the same first and supreme Verity, which hath revealed all Points of Faith, and proposed them to our Belief by the Church, his Spouse, the Pillar and Ground of Truth, 1 Tim. 3. He therefore that shall obstinately reject one Article of Faith, and will not acquiesce in the Testimony of the Church, is thereby judged to  the Authority of God, (the supreme Verity) of whom the Church is the Publisher, Interpreter, and Organ.  
Neither matters it, that there are some principal Points of Faith, which he thinks he believes; because he does not believe them with Divine Faith, which relies only upon Divine Authority, that is infallible; otherwise he would believe the rest proposed to him, in the same manner; but he believes them with a kind of Humane Faith; that is to say, because by his private Judgement he is induced to believe them, taking upon himself the Authority of judging and discerning what things are to be believed, and what denied and rejected. Therefore the chief reason or motive of his Belief is private Judgement; and for that Cause all his Faith is humane and unprofitable.  
It is therefore most certain, that as true Justice extends it  to the performance of all the Commandments, so the true Faith (which is requisite to Salvation) extends itself to a belief of all those things which God hath revealed; so that we must believe them all, either expressly, or be ready to believe them, if they be propounded to us the right way.  
Hereby is manifest, what great Care is to be taken, that we choose and profess the true Faith and Religion; since it is the Foundation of our Salvation, and that without it, we shall certainly be damned. Whereupon I have undertaken to propound some Considerations (obvious and manifest to all rational People) whereby they may take a right course in their Choice of the true Religion.  

The first Consideration drawn from the tending to Perfection, which Christian Religion excites us to.  
THat Religion is to be preferred, which conduces most to Purity and Holiness of Life, which draws our Minds from all affection to earthly Things, and raises them to the love of heavenly. For this is the chief end of Religion, to alienate the Minds of Men from Things temporal here below, and to elevate them towards the thinking, loving, and pursuing of such as are celestial and eternal. 
Only the Catholic Religion teaches perfection of Life.  Now such is only the Catholic Religion. For this persuades to abstain from the Pleasures of the Flesh, and Snares of this Life. This alone teaches to contemn Riches and Honours, and to renounce them (when possessed) for Christ's sake. This exhorts to Fast, Haircloth, and other Afflictions of the Body, whereby the Flesh is brought under Subjection, and subdued to the Spirit.  
Hence are there such great numbers of Men and Women in the Catholic Church, who contemning Riches, Honours and Pleasures (which they either enjoyed, or might have enjoyed) have bid adieu to the World; and mortifying their Flesh, have wholly devoted themselves to the Service of God, and Contemplation of Divine Things. Amongst these are many Noble Men, and their Sons and Daughters; many of the rich Gentry, and their Children, many great Wits, many famous for their Eloquence, and knowledge in all kind of Literature; which is an evident sign of the Divine Spirit, and true Religion. For that Religion cannot choose but be Heavenly, which withdraws Man's Nature (fixed on Earthly Things) and raises it up to Heavenly; which expels the Love of that which is Temporal, and instils an affection to that which is Everlasting; and in a word, which can work such wonderful Changes in Men. The Tree is known by its Fruits.  
Other Religions, especially the Lutheran, Calvinist, and Fanatic (For of these only I intent to treat in this Discourse) do no such thing. For they are so far from teaching Mortification of the Flesh, 
Other Religions take away the study of Perfection and of all good Works.  Contempt of Earthly Things, and cutting off carnal Pleasures, that they call Fasting the Tradition of Men, whereby God is worshipped in vain; abstinence from Flesh with them, is Superstition; Monastic Vows, they say, are impious, vain, and not at all to be observed; that Chastity is impossible; that all Men are bound to marry, and lie with a Woman, which Luther affirms to be as necessary, as Meat, Drink, 
L. de Vit. conjug.  and Sleep, By which Doctrine it is come to pass, that none of those who are of these New Religions, do either mortify their Flesh by Fasting, or abide continent, or abstain from Conjugal and Carnal Pleasures, or abandon their Riches, and embrace Poverty, for the Love of Christ; but all of them are for a sensual, easy, and Worldly Life, agreeable to the Inclination of the Flesh, and corrupt Nature. None of them have so much as a Notion of what it is to lead an Angelical Life upon Earth, as many of the Saints have done, and many still do in the Catholic Church.  
None of them can bring themselves to cast off the Cares and Solicitudes of this Life, and break the Bonds of the World, that, with more Freedom, they may follow Christ, and imitate his most holy Life, in this Mortal Flesh. For, whatsoever is above the common and vulgar way of living, these New Religions disallow. Who then does not see, that none of them is the Religion of Christ? For, although Christ does not oblige us by Precept to Poverty, Chastity, single Life, etc. yet he exhorts and counsels us to practise them, promising great Rewards to those that shall embrace them, and has shown us how to do it by his own Example. And by this Counsel and Invitation of Christ, innumerable Persons of all Degrees, Age; Sex, Nation, and Condition, have attained to the highest pitch of Sanctity attainable in this Life, and thereby became admirable to the whole World.  
But these New Religions plainly reject such pursuits of Perfection, as things impossible or superstitious. Nor do they discourage this eminent Sanctity alone; but likewise all practice, even of good Works. For they teach, 
* Luth. art. 31. & 36. & lib. de liber. Christiana. Cal. lib. 3 Instit. c. 12. Sect. 4. etc. 14. Sect. 9 Luth. in Assert. art. 1 Cal. lib. 3. Instit. c. 11. Sect. 13, & 14. c. 19 Sect. 2, 4, 7.  That a Man sins in all his Works, although God does not impute this as Sin to Believers. Again, That Man, by all his good Works, merits nothing of God, nor is he made more gracious to him, nor become more just, nor shall obtain a greater Reward, whether he does many or few good Works, or none at all; but for his Faith alone, God esteems and crowns him.  
If this Doctrine be true, who would trouble himself about good Works, or give himself to Prayer, to , to Fasting, to help his Neighbour in necessity? For if there be sin in all these Works, no Merit, nor Reward, or any thing of Advantage thereby, what should move me to do them? Who will bestow his Labour and Wealth in vain, and forsake the Temporal Commodities of this Life, to no purpose? These new Religions therefore cut off all good Works, leaving only Faith to Men, as all in all, to attain Salvation. Truly, it seems not credible, that our Lord (by so much Labour and Pains, by so many Heavenly Admonitions, by his Sacred Blood, Cross, and Death) would be the Founder of such a barren Religion.  
Mean while, by thus attributing the merit of Eternal Life to our good Works, 
An Objection refuted.  we do not obscure the merits of Christ, as our Adversaries object; but rather illustrate and exalt them. For the Church hath decreed (as an Article of Faith) that Christ's Merits are so efficacious and universal, 
Trid. Sess. 6. c. 16.  that he has not only by them merited for us Everlasting Life; but even that strength and power, by which we also merit. 
The efficiency of Christ's Merits.  As he does not diminish God's Omnipotency, but magnifies and extols it, who says, that it not only operates and produces all things, but confers also upon Creatures the power of operating and producing the like. For there is nothing more declares the excellency and perfection of the Cause, than that it is not only able to operate it self, but can give strength and ability to others to operate. Therefore, when we say, that Christ not only merited for us Eternal Life, but also confers a power to merit it, we far more extol the efficacy of Christ's Merits, than they who teach, he only merited all, and gave no power to us, to cooperate with his Merits. They therefore rather are injurious to Christ, who take from him this virtue, and efficacy of his Merits. As some Philosophers, who teach, that no Creatures have power to operate, engrafted in them, but only the uncreated Power of God doth all things, do derogate from God's Omnipotency, as if it were not able to confer on them a power to operate and cooperate with God. He indeed would be injurious to Christ, that should ascribe to Man any virtue of meriting, not received from the Merits of Christ; as it would be an injury to God, to allege, that Creatures have power to operate, not derived from God's Omnipotency. In a word, as the Operations of Creatures are referred to God, as the Author of them all; because he gives them force and power, and concurs together with them, as the universal efficient Cause; so all the merits of the Just, are referred to Christ, as the Author of them all, because he gives them all the virtue and strength which they have, and concurs together with them, as the universal meritorious Cause. I omit many other things, which might be said of this Matter.   

The Second Consideration, in that it excludes all Licentiousness to Sin.  
THat Religion also is to be preferred as most acceptable to God, which admits of no Licence to Sin; but has many ways proper to itself to hinder it. For, as the Religion, which is of God, aught to animate, and allure Men's Minds to the study of good Works; so likewise it should deter them from sinning, by teaching them the fear of God, and (as much as possibly it can) by preventing all Sin.  
Now it plainly appears, that such is the Catholic Religion, which has many particular ways to cut off all Licence to Sin.  
First, By the Sacrament of Penance. For many are extremely afraid to sin, when they perceive themselves obliged to reveal in Confession all their peculiar Crimes, and undergo a Penance for them; and if they have wronged their Neighbour by Word or Deed, they are bound to make Restitution, and Satisfaction. Then again, in this Sacrament, there is required a hearty sorrow for our Sins, and purpose of amendment of Life; thereby also is conferred Grace and Assistance from God to perform the same.  
Secondly, By the Doctrine of Satisfaction and Purgatory. For it teacheth, that after the Gild and eternal Punishment of Sin is remitted, there remains oftentimes the Obligation of a grievous temporal Punishment; which if it be not expiated (in this life) by good Works, that is, by Prayer, Alms, Fasting, and the like, we must suffer (after this Life) the most bitter Torments of Purgatory. For God permits no Sin to escape unpunished.  
Thirdly, By teaching that we incur Eternal Damnation by one mortal Sin, unless it be blotted out by true Repentance in this Life; and that Faith avails nothing to the pardon of our Sins, without true Repentance.  
Fourthly, By imprinting on Man's Mind the Fear of God several ways; as by putting us in Mind of the variety of God's Judgements. who will never have us secure of our Salvation, but always watch and pray, always remain sober, and bend to good Works, lest some time, perchance, we fall into Temptation, or be supplanted by the deceit of the Devil, or trip by Inconsideration; or being unprepared, be surprised by sudden Death. Hence we see in good Catholics (who earnestly endeavour to live according to their Religion) a wonderful Solicitude and Care to avoid Sin; and if (through Humane Frailty) they offend, presently they expiate and amend them.  
Now, no other Religions do these things; but do rather rid Men of all the fear of God, and open a great Gate to all Licentiousness.  
First, In taking away the Sacrament of Confession, 
They take away the Fear of God, and give a free scope to Sin.  by which (as is aforesaid) Men are wonderfully restrained from Sin. For they call it Man's Invention, the Murder of Consciences, and mere Superstition. 'Tis strange, that any Superstition, or humane Invention, should have so great a Power, to make People reform their Lives, and gain Peace of Conscience. This Virtue, even the Lutherans themselves acknowledged, being taught by Experience. For Sotus reports (who was present) when the Emperor was in Germany, 
Ju. 4. d. 18. q. 1. a. 1.  an Ambassador was sent him from the famous City of Norimburgh, by whom the Senate humbly petitioned, that his Imperial Majesty would be pleased to command the use again of Auricular Confession; for they said, that they found by Experience, that their Republic (after the taking away of Confession) abounded with secret Crimes against Justice and other Virtues,  
This Address (says Sotus) made the Emperor laugh: For if, by Divine Authority, People are not obliged to confess their secret Sins, and that a Priest has no Power to absolve them (according to their Doctrine) how could they imagine (by any Humane Ordinance, without benefit of Pardon) they could be compelled to it?  
Secondly, Because they do not only abolish Confession, but also the Virtue of Repentance; since they deny that Contrition is necessary, nor Sorrow for Sins past; it being one of Luther's Articles, 
Art. 6.  That Contrition makes a Man a greater Sinner. And Calvin quoting the Saying of St. Hierome, 
Lib. 4. c. 19 Sect. 17.  That Penance is the Second Plank after Shipwreck, affirms it to be notoriously impious, and not to be excused.  
Thirdly, Because they deny the necessity of Satisfaction; 
Cal. l. 3. c. 1. Sect. 38. Luth. in assert. art. 5. & 6.  saying, 'tis injurious to Christ's Satisfaction, as if ours were available, and Christ's insufficient.  
Fourthly, 
Luth. Epist. ad Walden. de Euch. Cal. 3. l. c. 5. Sect. 6.  Because they deny Purgatory, and all Temporal Chastisements of Souls, after this Life.  
Fifthly, because they deny that there is any Obligation of a Temporal Punishment, 
Luth sup. & in assert. art. 5. Cal. sup. & l. 3. c. Sect. 30.  when the Fault is pardoned; for that the Punishment is always remitted with the Sin.  
Sixthly, Because they teach, 
Luth. in assert. art. 1. Cal. l. 3. c. 11. Sect. 13. & 14. etc. 19 Sect. 2.4, 17.  that Faith alone sufficeth to the remission of all Gild and Pain, and nothing more is required.  
Seventhly, Because they teach, that no Sin is imputed to him that has a special Faith. For this Reason, Luther said, that the Decalogue (or Ten Commandments) no more belong to us, 
Luth de liber Christ. Cal. l. 3. c. 4. Sect. 28. & l. 2. c. 8. Sect. 58.  than the Ceremonies of the Old Law; and all Obligation to keep them, is totally abrogated by the Coming of Christ; that is to say, the violation of them is no more imputed to Believers, than the violation of the Ceremonial Law. That all these things are taught by them, is manifest, by the Quotations in the Margin, and well known by all those that are any thing acquainted with the Doctrine of these Sects.  
These things being so, 'tis most clear and manifest, that by such means the Fear of God is utterly banished from the Hearts of Men, and the Reins let lose to all manner of Sins: Nay, that there is as great Licentiousness caused by these Religions, as by Atheism, or rather greater. For, if no Sin is imputed to him (as to the Fault or Punishment) who has but this special Faith, why may he not venture to commit the most horrible Crimes? For what should he fear? Hell or Purgatory? But his Faith tells him, that although Sin in its self is grievous and odious, yet it shall not be imputed to him. Should he fear the Wrath of God, and Subtraction of his Grace? But God does not impute Sin to him, and cannot be angry with him, by reason of Christ's Satisfaction. Should he be afraid of temporal Satisfaction and Confession? But these are taken away, as superstitious. What then should he stand in fear of, more than an Atheist? Or, how is not the Door as open to him, for committing all manner of Wickedness, as to the Atheist? What the Atheist does, the Scripture witnesseth, saying, The Fool hath said in his Heart, there is no God; they are corrupted, and have done abominable Works; there is none that doth Good, no not one, Psal. 13. The Atheist does this, by casting off all fear of the Divine Vengeance, which keeps Mortals in awe, and curbs them from Sin: But these Religions do no less expel the fear of God's Chastisement and Revenge, whilst they teach that no Sin (as to guilt or punishment) is imputed to him that only believes, and that he shall never be punished for it.  
Nay, I add farther, That this salutary Fear of God, is more extirpated by these Religions, than by Atheism: For few Atheists hold, for certain, that there is no Deity; but many of them doubt, and fear the contrary; and therefore they are not without some fear of Vengeance to fall upon them, which makes them abstain from many Sins. But these Religions hold for certain and undoubtedly, that Sins are not imputed to Believers, and therefore they quite cast off all fear and apprehension of punishment. For this Reason, they far more slacken the reins of licentiousness to perpetrate all kind of Wickedness than Atheists do.  
And this not by one way only, but by several.  
First, In Teaching, that Sins are not imputed to Believers, 
Four several ways they expel the fear of God.  although they be never so many and great, as aforesaid.  
Secondly, By Teaching, That all who have true Faith are predestinated, and that they ought to believe so with all certainty. For, if all Believers of these Sects are predestinated, 
Cal. l. 3. c. 2. § 6.7.11.12.15.16, 38.  and are bound firmly to believe themselves so, Why should they be solicitous to do well, and fly the Works of the Flesh, which the Apostle relates, Gal. 5.19. For they cannot fear to lose their Salvation, and be cast into Hell; because God's Predestination is effectual and immutable; and the Predestinate cannot possibly perish: Nor need they fear the pains of Purgatory, which they believe not; nor the Scourges of this Life, when God lays no imputation of Sin to their charge.  
Thirdly, 
●u●h. in Assert. art. 36.  By taking away , and Teaching, that all things are done by an ineevitable necessity; that Man is unable to make his ways good or bad: For if there is Liberty, there is properly no Sin; as a Lion by devouring a Man, though he does a mischief, yet he sins not; because he does it not freely, but by the impulse of Nature; nor is is it in his Power to moderate this impulse. No Man will deserve punishment, because what he does is of necessity; therefore there will be no Hell, nor punishment after this Life: For it would be a great and intolerable Cruelty, that Men should be condemned to Eternal Torments, for doing that which they cannot possibly avoid: Why then do they fear to follow the Lusts and Desires of their Heart, and commit what Sins soever they list?  
Fourthly, When they teach, That all the Works of Men (as well good as bad) are predestinated of God from Eternity; 
Luth. sup. Cal. l. 1. c. 17. § 5. c. 13. § 1.  and, that they may be done in time, God inclines, incites, forces, and decrees Man's Will to act them all. For, if God equally operates good and bad in us, there is no reason why we should fly Evil, or fear any punishment: For, God is not a Revenger of that, of which he himself is the Author; nor can he justly punish us for those Crimes which he will have done, and which he forces us to do; for this were more than Tyrannical Cruelty, which is far from God.  
Hereby 'tis clearer than the Noon Day, that these Religions (four ways) shake off all fear of God from Men's Hearts, and give as great Licence to all manner of Wickedness, as ever any Atheist: And 'tis so much the more pernicious, because not so openly impious, but having a show and pretence of Religion, and Honour of God; namely, under the specious and plausible Titles of a Special Faith, Satisfaction of Christ, Liberty of the Gospel, and Providence of Divine Predestination. Under colour of these fair Words, so much Poison is swallowed, as totally corrupts the Minds and Manners of Men. Who therefore, that has but a spark of right Reason and Understanding can believe these Religions are of God?   

The Third Consideration from the Sanctity of the Professors.  
THat Religion is to be preferred, wherein most are famous for Holiness of Life: For it cannot possibly be, that a bad Religion should bring us to Piety, or that true Sanctity can consist with a Wicked Religion. But the Catholic Religion has had many in all Ages, that have led most Holy Lives, by the General Confession of all Christians. Among whom (to single out some of each Age, and omitting innumerable others) I reckon the Great St. Anthony, St. Hilarion, St. Gregory Thaumaturge, St. Nicholas Bishop of Myre, St. Athanasius, St. Gregory Nazianzen, St. Basil, St. simeon Sty light, St. Cyprian, St. Hilary, St. Martin, St. Ambrose, St. Hierome, St. Augustine, St. Benedict, St. Gregory the Great, St. Vaust, St. Amand, St. Wineck, St. Bertin, St. Willebrord, St. Romuald, St. Norbert, St. Dominick, St. Boniface, St. Bruno, St. Bernard, St. Francis, St. Bonaventure, St. Thomas of Aquin, St. Francis of Paul, and many in our own Age. That all these were of the Roman Catholic Religion is not to be doubted, since they adhered to the Roman Church, made profession of her Faith, and strongly maintained it; and because likewise a great many of them were Monks, and obliged, by their Vows, to lead a Monastic Life; yea, all the Rules of Monastic profession sprung from them. That these were most Holy Men, is verified by the general Confession of all Christians, throughout so many Ages, wherein each of them lived; nor was there ever any question made of it; the same being confessed by Heretics, especially of St. Bernard, St. Dominick, and St. Francis. It would therefore be a great absurdity and impudence to deny the Truth of that (or in the least question it) which is acknowledged by the general consent of all the World.  
If these Men therefore were Saints, and Catholics, (as all the World believes,) the Roman Catholic Religion (which they held and professed) must necessarily be the true Religion, and proceed from the Spirit of God.  
First, Because 'tis impossible, that a false Religion can bring us to true Sanctity; for Religion is the Foundation of Sanctity: That Celestial Edifice cannot be built upon a vain thing, upon a pernicious and sacrilegious Lie, as every Lie in Religion is. It cannot be, that a false Religion should withdraw the Mind from Earthly Things, and raise it to Heavenly; that it should inflame the Heart with Divine Love, and urge it to have a care of our Neighbour's Salvation, with so much pains and Labour. Now the Holy Catholic Religion (which these Men professed and practised) perfected all these things in them, and therefore it cannot possibly be false.  
Secondly, Without the true Religion it is impossible to please God, Heb. 11. But, by the consent of all, these Men pleased God, and were his great Friends: Therefore their Religion was true: For how, by a false Religion, could they please God, who is the Truth?  
Thirdly, If their Religion was not true, and from God, than 'twas from the Devil: For he is a Liar from the beginning, and the Father of Lies, Jo. 8.44. He hath always contrived (by his Lies and Deceits) to deprave and corrupt the true Religion, to the end to destroy Men's Souls. If it were from the Devil, how could it bring them to so great Sanctity and Piety, and make them the Devil's Adversaries, and Friends of God? For what Society hath Justice with Iniquity? What Communion hath Light with Darkness? And what Agreement hath Christ with Belial? 2 Cor. 6.14, etc.  
Fourthly, 'Tis altogether incredible, that God should permit so many innocent Men, so great Despisers of themselves, and all Earthly things, so studious of the Divine Glory, and such ardent Lovers of God, to be deceived for so many Ages, in a matter of so great Concern, as the business of Religion, which is the Foundation of all Piety. Who can so wickedly censure the Goodness of God? They omitted nothing on their side, whereby to please God, to advance his Honour and Glory, they undertook the greatest Labours and Difficulties for his sake, and did wholly consecrate and devote themselves to his service. How can it possibly be, that this infinite Goodness, this true Light which enlighteneth every Man that cometh into the World, Jo. 1.9. should not show his true Light, and Truth to such eminent and beloved Servants, but leave them in Darkness and Mortal Errors? That would then be false, which our Lord (with double and repeated Promises) so often said, Ask, and it shall be given you; sack, and you shall find; knock, and it shall be opened unto you; for every one that asketh, receiveth; and he that seeketh, findeth; and to him that knocketh, it shall be opened, Matth. 7.7. Luk. 11.  
For S. Bernard, S. Benedict, S. Francis, S. Dominick, and other Lights and Miracles of the World, all their Life-time, earnestly craved, sought, and knocked to obtain of our Lord what was necessary to Salvation, and to know his Divine Will in all things, that they might do it; and yet were never the nearer, and got nothing. That Speech of our Blessed Saviour will likewise prove false, If you being evil know how to give good Gifts unto your Children, how much more shall your Heavenly Father give the good Spirit to them that ask him? Joh. 11.13. For the good Spirit cannot be had without a good Religion. I omit other things which to this purpose might be alleged.  
But if it be Blasphemy to say, that God's Promises are false, we must needs confess, that these Men received of our Lord the true Faith and Religion. Wherefore, since 'tis manifestly apparent, that they were of the Roman Catholic Religion, and steadfastly adhered to the Church of Rome, and detested any other Faith and Religion contrary to it; 'tis not to be doubted, but that the Roman Catholic Religion is the true Religion, and inspired of God, and all other false, and invented by the Devil.  
To conclude, if their Religion were false, and that of any of our Adversaries true, we must necessarily grant, that all those men aforesaid whom the World ever esteemed Saints) were not only no Saints, nor the Friends of God, but also impious, and Enemies of God, and for that cause damned to eternal Torments. For, without the true Religion it is impossible to please God, Heb 11. Neither can it be said, that they were excusable for their Ignorance: Because Ignorance excuseth not, but only in some less principal things, and which are less necessary, being so only by reason of some positive Precept; and not in Fundamentals and first Principles. Otherwise, every one might be saved without any knowledge of God or Christ, which is contrary to Scripture. But if these erred (as our Adversaries would have it) they erred in the chiefest Points: 1st, because they did not acknowledge a special Faith, by which alone we are justified, and made partakers of Christ's Redemption and Justice, and Sins not imputed to us, as the Authors of these new Religions teach. Therefore they remained in their Sins; were destitute of Christ's Justice, and consequently the Children of Hell. 2dly, Because, by their own Judgement and Confession, they were not of the Church of Christ (out of which, by the consent of all, there is no Salvation) but adhered to the Whore of Babylon (for so they call the Church of Rome) and were the Ministers, and chief Instruments of Antichrist.  
3dly, Because they were Idolaters, worshipping the Creature (namely, Bread and Wine in the Eucharist) instead of Christ, honouring Saints, and their Images, etc. There is no Ignorance which can excuse these things. Therefore all these Men were wicked and condemned to Hell-Torments. But how improbable and incredible is all this, and even against the Common Sense of all Christians, that have hitherto been? Mean while in all other Religions, it is sufficiently manifest, that none have ever appeared of such eminent Sanctity, in their Life and Conversation, as to breed Admiration in the World. For none could ever be named. Their first Authors were earthly minded, and addicted to Worldly Pleasures, nothing exceeding in their Lives above the Vulgar; nay, rather guilty of the greatest Crimes. But of this, more shall be said hereafter.  
Nor does it signify any thing, to say, that also amongst Catholics there are many, 
An Objection refuted.  which are so far from leading holy Lives, that they defile their Souls and Bodies with fundry Vices. For they do not this by the grant and leave of their Religion, which prohibits them, and uses all means possible (by threats, punishments and promises) to prevent and deter them. Therefore their evil Life is (in no wise) to be attributed to their Religion, nor can it argue the same to be imperfect. For, since there are three things to divert Man from Evil, and excite him to Good; that is, the fear of Punishment, hope of Reward, and the beauty of good Works; these three things the Catholic Religion most excellently propoundeth, and inculcates every where to her Professors. Therefore it omits nothing to make them sly Sin, and encourage them to Virtue and Holiness: And if any don't aspire to it, we must not impute it to their Religion, but their Free Will, which frustrates and contradicts all these motives and encouragements. But indeed, if Catholic Religion should take away the fear of Punishment, and hope of Reward, and declare all good Works to be polluted with the stain of Sin; then the pravity of Men's Lives, and neglect of good Works, might worthily be ascribed to it. For, as he that takes away the buttresses, and props of a house (which keeps it from falling) is the cause of the house's Ruin; so he that subtracts the fear of God, or future Punishment (whereby Men are restrained and kept back from falling into the gulf of Sin) is the cause of their ruin. Likewise, he that takes away all that, which is wont to animate to the study and practice of good Works, is the occasion of such neglect and contempt of good Works.  
Hereby is manifest, that the neglect of good Works, and the evil Life (which are discerned in some Catholics) are not to be referred to their Religion, but only to the liberty of their Will: But in Lutherans, Presbyterians, and other Professors of new Religions, it is to be imputed properly to their Religion, which takes away all those things that are a hindrance to Evil, and encouragement to Good, as plainly appears by their Principles in their Books afore mentioned; not excluding also in them that Free Will, by which they become guilty in choosing and adhering to such a false Religion.   

The Fourth Consideration from the Miracles of its Professors.  
THat Religion, wherein most Miracles have been done in all Ages, is to be preferred before others which are without Miracles. For Miracles are a kind of Seals, and certain divine Evidences, whereby Religion is authorised and approved. For since many things in Religion are above Nature, exceeding humane Capacity, and cannot be proved by natural reason, there is need of certain supernatural Arguments to convince Men. These are Miracles. But the Catholic Religion only is famous for Miracles; therefore the only true Religion, and to be esteemed above all others, as that only which hath God for its Witness. Now, that many Miracles have been done, in Confirmation of the Catholic Religion throughout all Ages (since Christ's and his Apostles time) is evident to all Christians, by divers Histories, the Annals of Kingdoms, and the Lives and Acts of Saints.  
But our Adversaries say, these Miracles are not true, 
Calv. p. fac. in Instit.  but partly feigned, and partly diabolical; The which is void of all probability. For, it is against the Judgement of the whole World, and of so many Ages. For all Nations (so many hundreds of years) have (without any scruple) accounted them true Miracles. For whoever doubted the Miracles of St, Gregory Thaumaturge, St. Anthony the Great, and St. Hilarion, St. Martin, St. Nicholas, St. Benedict, St. Malachy, St. Bernard, St. Dominick, St. Francis of Paul, St. Francis Xaverius, to omit innumerable others?  
Besides, that their Miracles were not counterfeited, 
Their Miracles were no Lies.  may easily be proved many ways. 1st, Because they were written by most grave and authentic Authors. For the Miracles of St. Gregory (who was therefore called Thaumaturgus, that is, the Worker of Miracles.) were written by St. Gregory Nyssen, in the Life of him, and by St. Basil, in his Book of the Holy Ghost, chap. 29. The Miracles of St. Anthony, by St. Athanasius, and St. Hierome; of St. Martin, by Severus Sulpitius; of St. Nicholas, by divers Greek Authors; of St. Benedict, by St. Gregory the Great, and others; of St. Malachy, by St. Bernard; of St. Bernard, by several eminent Authors in his own time; of St. Francis, by St. Bonaventure; of St. Dominick, by those who being Eye-witnesses of them, were reconciled to the Catholic Faith; of St. Francis of Paul, by the Bull of his Canonization; and the Miracles of St. Francis Xaverius (after a strict scrutiny, and sworn Witnesses) were approved of, by public Testimony of the Viceroy of India. Who can believe, that these Men (famous for Sanctity, Learning, and Authority) would (to the damnation of their Souls, and eternal infamy of their good Name) forge these Miracles, and impose them upon the World? For a Lie (in things pertaining to Religion) is a most grievous, mortal Sin, Then again, if they were false and feigned. the vanity of them might easily have been discovered, by the Men of that Age wherein they were written. But no body ever rejected them, except Heathens, Jews, or Heretics. Add hereunto, that many of these Miracles were confirmed by the public Testimony of Bishops, or Magistrates, through a previous knowledge of them. Lastly, to say that they were false and counterfeited, is to take away all belief of History, and overthrow all knowledge of former times. For all the Acts of Antiquity may be said to be false and feigned, since they cannot be proved, but by the Authority of the Writers.  
In like manner, that their Miracles were not wrought by help of the Devil, nor by the Devil, is manifest divers ways.  
1st, Because they were done by most holy Men, and such as were entirely devoted to God's Service. Who can believe that St. Francis, St. Dominick, St. Bernard, St, Benedict, St. Martin, etc. had any Commerce with the Devil? Again, because their Works were far above the Devil's Power. For the Devil cannot open the Eyes of the blind, nor cure the lame, nor raise the dead, nor give immediate cure to Paralitticks or restore dead and withered Limbs, etc. All these things are above the power of Nature. And hence never any Magicians could do such such things by the Devil's aid. But our Saints have done many such Miracles, and almost innumerable, and that in a trice, by the touch only, or by the sign of the Cross, by a short prayer, and oftentimes, only by a word of Command. 3dly, Because those which are done by the Art of the Devil, either continue but a little while (being delusions and deceptions of the Sight, as appears by that which Conjurers do) or if they last long, they are done by natural Causes, and exceed not the power of them. Moreover, they are (for the most part) unprofitable to Men, vain and hurtful; as to make Fire to descend from Heaven, to make a Statue or Idol speak, etc. which shall be done by Antichrist, and his false Prophets, in the last days, as 'tis written in the Revelations. Chap. 13. nor do they tend to amendment of Life. But the Miracles of the Saints have a permanent and solid effect, and are profitable to Mankind, exciting us to the fear of God, and amendment of our Lives. 4thly, New Miracles are never allowed of in the Church, but by great Examination beforehand: for Witnesses are examined, and commonly under Oath; the Fact itself is also looked into, whether 'twas not done by Virtue of Nature, or Help of the Devil; all Circumstances are likewise considered, as by what means, order, and occasion, in what place and time, to what end, and for whom, and before whom the Miracle was wrought: And oftentimes there are not wanting Persons that are emulous, who are willing to undervalue and slight the matter overmuch, or endeavour what they can to render it suspicious, and therefore they let nothing escape untried or unexamined: So that it is impossible the Fraud should lie hid long, if there were any; and it concerns the Divine Providence not to permit Men to be so miserably deluded, especially after so great care and diligence used by them to find out the Truth. 5thly, If the Miracles of the Church were from the Devil, (to retain Men in a flase Religion,) Why does he not do the same in other false Religions; namely, amongst the Turks, Arrians, Anabaptists, Libertines, etc. Why does he forbear to work Miracles amongst all these, and do them only in the Catholic Church? Is it because he loves it better than all the rest? But he should not neglect them, by whom he may enlarge his Dominions. He is delighted with variety of false Worships, and accommodates himself to the Genius, Dispositions, and Affections of all. Therefore, since only the Catholic Religion hath Miracles, and no false Religion hath or can have them, 'tis a clear sign, that the Miracles of the Catholic Church are not from the Devil. Lastly, What reason is there, that they should be counted Fictions, or performed by the Devil? Is it because they cannot be done? But God is Omnipotent, and did many the like by his Apostles, as appears in Scripture. Or, is it because they are repugnant to Scripture? But our Lord hath plainly promised this Grace of Miracles, saying, Verily, verily, I say unto you, he that believeth in me, the Works that I do, shall he do also, and greater Works than these shall he do, because I go to my Father; and whatsoever you shall ask the Father in my Name, that will I do, that the Father may be glorified in the Son, Joh. 14.12. etc. By which Words he insinuates, that the Gift of Miracles shall always remain in the Church, not only amongst the Apostles, but many Apostolical Men, and People of eminent Sanctity in due time and place. This Promise therefore of our Lord we see fulfilled, when Holy Men do Miracles. Or is it for lack of Witnesses? Besides the Writers, (most worthy of belief,) we have the credit and consent of the People, the Testimony of Bishops and Magistrates, after a strict enquiry and examination of the matter, by Sworn Witnesses. There are not any ancient Matters of Fact (except those recorded in the Holy Scriptures) which have so many and so considerable Witnesses. Add hereunto, that in every Age, yea, almost every year there are many great Miracles done in several places, by the Saints reigning with Christ in Heaven, especially by the most blessed Virgin Mary; which in the places where they are wrought, are manifest to all, and may he seen by every one with their Eyes, and felt with their Hands; which also (after a strict examination by sworn Witnesses, and public Testimonies) are confirmed.  
But say our Adversaries, the true Miracles were to confirm the Gospel, yours overthrew it, 
Calv. prefac. in Instit.  by setting up Idolatry, that is, the Worship of Relics and Images, Invocation of Saints, the Mass, etc. therefore they are from the Devil. But this is plain Sophism, and is called a begging of the Question; for they take for granted as a truth, that which is to be proved, and whereof the Controversy is, For they suppose (as a certain and undoubted truth) that the Catholic Religion is false; and thence they conclude, that her Miracles are false, and delusions of the Devil; like the Scribes and Pharisees, who first supposed Christ's Doctrine to be false, and against the Law of Moses, and then conclude that his Miracles were false, and that he cast out Devils by Belzebub the Prince of the Devils Matth. 4.12. So the Heathens calumniated the Miracles of Martyrs, saying they did them by Art-Magick: And so did the Arians, Eunomians and Vigilantians vilify the Miracles of Catholics, as Victor, St. Ambrose, and St. Hierome writeth. But we on the contrary, 
Vict. Vticen. l 2. de persecut. Ambr. ser. de S. Gervas'. & Protas. Hier. contr. Vigil.  by the truth of Miracles (which are perspicuous and obvious to all, seen with their Eyes and felt with their Hands) conclude the verity of the Catholic Religion, about which is the Controversy; for we read not where that Miracles are wrought in confirmation of false Doctrine, as the Saints have done many in confirmation of the truth of the Roman Catholic Faith. Did ever any Heretic raise the Dead, give sight to the Blind, cure the Lame and sick of the Palsy, and cast Devils out of men's Bodies? Neither Luther, nor Calvin, nor their followers did ever any such thing. Luther indeed, attempted once to cast a Devil out of one of his Disciples, but with great peril of his own life, as Fredericus Staphylas (who was present and an Eye-witness) writeth. Calvin also tried to raise a man to life, who by his persuasion counterfeited himself dead, but with that success that of a live man he made a dead one; for by the just Judgement of God, he who had feigned himself dead, was deprived of his life, while Calvin was endeavouring to restore him to life. 
In vit. Cal. c. 13  This story Hierome Boscus relates at large, with the circumstances thereof. Wherefore since they are not successful by true or false Miracles, they strive to take away the foundation of Miracles from the Catholic Church, which is the chiefest and most convincing; but with no reason, or probability, as I have shown.  
As therefore, they who consider the Miracles of our Lord, or of his Apostles, and ponder them seriously, setting aside all Envy, Hatred, Worldly Interest, or other depraved affections, cannot doubt but their Doctrine was from God, who ratified and confirmed it with so many prodigious Signs and Miracles: So, in like manner, they who laying aside all malice, prejudice, passion, and temporal profit or advantage, maturely weigh and reflect on the Miracles, which are every Age wrought in the Roman Catholic Church, by the Saints thereof living or dead, cannot choose but believe their Doctrine and Religion is of God, and the Church (to which they adhere) to be the true Church of God.   

The Fifth Consideration from the Conversion of Nations.  
THat Religion is to be esteemed the true Religion of Christ, and therefore to be embraced, to which there has been a Conversion of Nations. For our Lord hath, in divers places of holy Scripture, Psal. 1.12.21. Osea 1. Matth. Mark, Luke, ult. promised this Conversion of the Gentiles to the true Faith and Worship of God. But the Religion to which the Gentiles in all Ages have been converted, is the Roman Catholic Religion, and therefore not to be doubted, but that it is the true Religion of Christ.  
That this Religion to which the Gentiles have been always and even lately converted, is the Roman Catholic Religion, it is manifest by the things which have been done in this and former Ages. In this Age innumerable have been, and daily are converted in the East Indies, in Japan, in the great Kingdom of China, and many Islands of the Indian Sea. Likewise in America where are many and spacious Kingdoms. All these came over to the Catholic Religion, and were joined to the Church of Rome, and that by Religious Mon, sent, for this end and purpose, by the Authority of his Holiness the Pope.  
And to look back to the foregoing Ages. In the Fourteenth Age, one Vincentius Ferrerius, a Dominican, converted to the Catholic Faith Five and Twenty Thousand, partly Jews and partly Sarazens; as St. Antoninus, a Writer of the same Age, witnesseth, 3 p. Hist. tit. 23. c. 8. s. 4.  
In the Thirteenth Age, many in Tartary were converted to the Catholic Religion, by two Dominicans, sent by the Pope, at the instance of their Emperor. which they call the Great Cham; as Paulus Venetus writeth, who was an Agent to that Emperor.  
In the Twelfth Age were converted the People of Norway, by Adrian the Fourth, before he was Pope, as Platin writes in his Life.  
In the Eleventh Age, the greatest part of Hungary was converted, and Bishops sent them by the Pope, at the request of their King, St. Stephen, soon after his Conversion, as the Centuriators tell us, Cent. 11. c. 2.  
In the Tenth Age, many Kingdoms were converted by means of Henry the First, Emperor, and two Arch Prelates, as the Centuriators note, Cent. 10. c. 2.  
In the Ninth Age, the Vandals, Bulgarians, Sclavonians, Polonians, Danes, and Moravians were converted, and united to the Roman Church: So the Cent. 9 c. 2.  
In the Eighth age, most part of Germany was converted by S. Boniface, sent to that end, by Pope Gregory the Second, Cent. 8. c. 8.  
In the Seventh age, the Franks were converted by S. Kilian, who received his Commission from the Bishop of Rome, Cent. 7. c. 2.  
In the Sixth age, the English were converted to the Catholic Faith, by Monks sent into England by the authority of S. Gregory the Great.  
In Fine, Who converted Brabant, Flanders, Holland, Freesland, Westphaly, France, and other bordering Nations? Were they not Sons of the Roman Church; namely, S. Servatius, S. Eligius, S. Rumoldus, S. Amand, S. Vaust, S. Livinus, S. Remigius, S. Willebrord, S. Swithbert, S. Wulfranus, and others, who were all devoted to the Church of Rome:  
By which it appears, that all Nations, that have been converted to Christ, from Paganism, or Judaisme, for above a Thousand Years, were converted to the Roman Catholic Faith, and adhered to the Church of Rome; as appears not only by what has been already said; but is more clearly manifest by the Priests, Altars, Sacrifice of the Mass, Veneration of Holy Relics and Images, Pilgrimages, Invocation of Saints, Monasteries, Monks, Obedience to the See of Rome, and other things proper to the Catholic Religion, which hath ever flourished among these nations, ever since their Conversion, till of late they were abolished by these New Religions. Who that considers these things, can doubt, but the Roman Catholic Religion is the true Religion of Christ? In it we see this Divine Promise of the Conversion of Nations fulfilled. Hereunto so many People's, so many remote Nations, so many potent Kingdoms have fled and forsaking their Idols, impurity of Life, multiplicity of Wives, barbarity of Manners, and former licentiousness, humbly stoop to the yoke of Christ, have embraced the fear of God, conformed to an honest Life, and were inflamed with contempt of the World, and love of Heaven. How can it be, that this Religion should be false and impious, which makes so great a change in the Minds of barbarous People?  
To conclude, how can it be, that the Divine Providence (for so many Ages) should permit all these Nations to be deceived, (when they willingly forsook their Idolatry, embraced the Truth, and united themselves to the Church of Christ) and be plunged into other pernicious Errors, and a new Idolatry; and that by those, who in the Church were esteemed by every one the most Lawful Ministers thereof, as being famous for Holiness of Life, Wisdom, and Miracles? God forbidden we should so judge of the Divine Goodness and Providence, which has so much care for the Salvation of Men.  
But now, on the other side, there has never been any Conversion of Nations made by the Lutherans, Calvinists, and fanatics, never any accession of Pagan Kingdoms to their Religion, but only a Revolt of those, who, bearing the Name of Christians, but weary of their former Religion and Discipline, have followed their Novelties and Liberty of the Flesh; which is a clear Argument of Heresy: For Heresy is nothing else but a corruption of the Catholic Doctrine, and revolt of Christians from the Primitive Religion, retaining still the Christian Name; and it is the study of Heretical Doctors, not to convert Heathens, but to pervert Christians: Therefore Tertullian hits them home, Lib de Praescrip. What shall I say touching the Ministration of the Word, since it is their business not to convert Infidels, but to seduce Catholics: They take greater Glory to ruin those that stand, than pains to lift up them that are down: For this Work of theirs is not of their own building, but a demolishing of the Truth. They undermine our Church to raise their own; so that they can easier destroy the House that stands, than raise a new Building out of ruins.   

The Sixth Consideration from the Name of Catholic, and the thing signified by this Name.  
THat Religion is to be judged the true Christian Religion, which has always been accounted and called Catholic, according to the Apostles Creed, I believe in the Holy Catholic Church. But the Roman Church is only called Catholic, and the Professors thereof Catholics: Therefore the Roman Catholic Religion, only, is the true Religion of Christ.  
That it, alone, has been always, and still is called Catholic, 'tis evident.  
First, By the general use of the Name over all the World. Hence it is, that even Heretics, many times, call it the Catholic Religion; and the Professors thereof, Catholics; nor did ever any Sect merit this Name: For the Marcionists, Montanists, 
Vid. Pacia. Epist. denom. Cath. & St. August. c. 4. contr. Epist. sund.  Manicheans, Donatists, Pelagians, Vigilantians, Waldenses, Lutherans, Calvinists, Anabaptists, etc. were never called Catholics, nor their Doctrine the Catholic Religion; only the Church of Rome, and that part of Christianity which adheres to it, is called the Catholic Church; and the Religion, Belief, and Doctrine of this Church, the Catholic Religion, the Catholic Faith, and Catholic Doctrine; and her Followers, Catholics.  
Secondly, Because the word Catholic signifies the same as Universal, 
The Catholic Religion is spread over all the World.  or General, spreading over all the World. But such is the Roman Religion, because, being spread over all the known inhabited parts of the World, it extends itself to all Nations and Kingdoms: For there is no Kingdom nor Nation known to us, which has not still this Religion, or formerly had it, or doth not now begin to profess it; yea, at this very time, there is well near, amongst all Nations, a public profession of our Religion; namely, in Japan, China, the Indies, Persia, Tartary, Turkey, Africa, Brazil, Peru, Mexico, etc. For in all these places there are Catholics to be found, Churches, Altars, Images of Christ, and his Saints, celebration of Mass, administration of our Sacraments, observation of our Feasts and Fasts; and in Fine, there is publicly held the Roman Catholic Religion. Who can doubt that this is the true religion, and the true way of Salvation, which our Lord would have proposed and preached to all Kingdoms, which he hath made to grow and increase, at convenient times, in all Kingdoms, and which every where in a manner he now preserves; causing Catholics to be dispersed through the whole World, that Infidels by them might come to the knowledge of the true Religion?  
Moreover, it is Catholic in point of Time as well as Place; 
The Catholic Religion extends itself to all Ages.  for it has been derived through all Ages, from Christ's and his Apostle's time: For there is no Age, since that time, can be assigned, wherein this Religion was not held. In all Age's Mass was celebrated for the living and dead, Festival and Fasting days were kept, Monastic Vows were frequented, the Saints invocated, and their Relics honoured, with other things proper to our Religion, in use and practice, as 'tis manifest by all Ecclesiastic Writers.  
On the contrary, if we consider all kind of Sects, 
No Sect is called the Catholic Religion.  none of them were ever called the Catholic Religion, or the Professors of them, Catholics, as aforesaid; but they took the Name of their Religion from the first Broachers of it; as Simonians, from Simon Magus; Valentinians, from Valentine; Pelagians, from Pelagius; Lutherans, from Martin Luther; Calvinists, from Calvin, etc. and none of their Religions are spread over all the World. 
Nor dilated over all the World.  At first, when the Catholic Religion began to appear and show itself, it was not long before it was diffused over all the World, and did increase and fructify almost in every Kingdom, notwithstanding the Persecutions thereof, as S. Paul tells us, Rom. 10. Colos. 1. But the religion of Luther, Calvin, and fanatics, now for the time that it hath been in the World, which is about 150 years, hath made no such progress; but being confined only to some few Countries, does daily lose ground, either by crumbling into other Sects, or else by returning into Catholic religion again: As also, not one of them is of any ancient standing; but all of them of new invention, but in the last Century. Therefore, neither in respect of time, nor in respect of place, can these religions be called Catholic. I add farther, that the Roman Catholic religion is one and the same every where; but these new religions are divers, differing one from another, even in Fundamental Points of Doctrine, while one accuses and condemns the other of Heresy. How then can they be counted Catholics?  
For we must take notice, that this Name Christian, given at first to all Believers, and to the whole Church, was specially used to distinguish them from from the Jews and Heathens, who believed not at all in Christ; as the same now severeth and maketh known all Christian People from Turks and others, that either deny Christ, or know him not. But when Heretics began to rise from among the Christians, who professed Christ's Name, and owned some Articles of Faith, as true Believers do, while they denied others, and brought in new Doctrines of their own, the name of Christian was too common to distinguish, and sever these Heretics from the true faithful People; and thereupon the Apostles, by the Holy Ghost, imposed this name Catholic upon such Believers, as in all points were obedient to the Church's Doctrine. When Heresies were risen (says S. Pacianus) and endeavoured by divers Names to tear the Dove of God (meaning the Church) and rend her in pieces, 
Epist. ad Sympho.  the Apostolical People acquired their Surname, whereby the uncorrupted might be distinguished, etc. and so those that before were called Christians, are now surnamed also Catholics. Christian is my Name (saith he) Catholic my Surname. Hence this word Catholic is the proper note, whereby the Holy Apostles (in their Creed) taught us to discern the true Church, from any false Heretical Congregation what soever .. The very Name of Catholic, says S. August. keeps me in the Bosom of the Church. And again, We must hold the Communion of that Church, which is named Catholic, not only by her own, 
Cont. Epist. fundam. c. 4. De vera Relig. c. 7.  but also by her Enemies. For whether they will or no, the Heretics and Schismatics themselves, when they speak not with their own Companions, but with Strangers, call no other Church Catholic but this; for they could not be understood, unless they did distinguish it by this name, whereby, it is known and called, over all the World.   

The Seventh Consideration from Succession.  
THat Religion is to be judged the true Religion, whose Pastors are all descended from the Apostles, and are the Apostle's Successors, or who derive their Authority and Ordination from them. For by this reason it is evident, that that Religion, and that Church which holds that Religion, is Apostolical; but such is the Catholic religion; therefore that is the true religion.  
Now that all Ministers of the Catholic religion descend from the Apostles (whether you regard the Power of Order or Jurisdiction) is manifest; for all her inferior Ministers (especially Subdeacons, Deacons, and Priests) are ordained by Bishops; the Bishops receive their Order from other Bishops; and these again from others, and so upwards to the Apostles, who received this Power immediately from Christ, as Christ from his Father, As my Father sent me, says he, I send you; and so must you send others; and so I am with you and them to the end of the World.  
As therefore, all Men, according to the Life of Nature, (by a long tract of Generations,) descend from Adam; so all the Ministers of the Catholic Church, according to Supernatural Power (by a long race of Ordination and Consecration) descend from Christ our Lord, who is the Second Adam. There is no Minister, therefore, in the Church of God, but can derive his Power of Consecration to offer Sacrifice, absolve from Sins, and to administer other Sacraments (whereby Christians are sanctified) from Christ, the Chief Fountain and Author. Whence it follows, that all his Works (which he does by this Power) are attributed to Christ, as the Supreme Author, who instituted this Power, and invisibly presides and assists therein; Man being only his Instrument, whereby he does all this; as St. Augustine and other Fathers excellently observe and teach.  
In like manner all power of Jurisdiction of Ministers to rule and govern Christians, to preach the Word of God to them, 
Tract. 5. in Joan. Chrysos. hom 80. ad pop. Ambros. l. 4. de Sacram. c. 4, 5.  and officiate in their Pastoral Duty, descends from Christ, and may clearly be reduced to him; for the Curates or Parish Priests have their Jurisdiction from the Bishops, and Bishops from the Chief Bishop, the Pope; the Pope, seeing he is Blessed Peter's Successor in the same Chair and Authority of governing the Universal, or Catholic Church, must needs be invested with the same Jurisdiction which was immediately conferred upon St. Peter, and in him to all his Lawful Successors: And also only those who have not an ordinary, but a delegated Authority in the Church, must have it from Parochial Pastors, or Bishops, or the Pope: So that there is no Minister in the Catholic Church, no Preacher of God's Word, or Catechiser, who cannot show plainly his Mission, and demonstrate the same to be derived from Christ: And indeed, if they could not do so, they were in no wise to be heard, but suspected, and esteemed as Wolves in Sheeps-clothing, since they enter not into the Sheep-fold by the door, but creep in privately another way, Joh. 10.  
This Argument always the Ancient Fathers chief made use of, 
Irenae. l. 3. c. 1. Tertul. de prescrip.  to convince all Heretics; for by it, the Continuation of our Religion (from several Ages up to the time of the Apostles) is clearly showed. The Succession of Priests, from the See of St. Peter the Apostle (to whom our Lord commended the care of feeding his Sheep) to this present Bishop, 
August. Epist. 165. Optatus l. 2. cont. Parm. Hier. cont. Lucif.  keeps me in the Church, says St. Augustine; and the like says St. Hierome in his Dialogues.  
But now none of the Ministers of the New Religions can show this. And indeed the power of Order (whereby the Sacraments are administered, and the People sanctified) they cannot derive from Christ and his Apostles, because they have taken it quite away: Nor is there any amongst them that have received the Episcopal or Sacerdotal Order, unless it be some Apostares from the Catholic Religion, whose Orders then are of no more use and service; and yet the Church of Christ has had always these degrees, and been governed by them. Likewise they never had any power of Jurisdiction to preach the word of God, as true Pastors, or to administer Baptism, and rule the People in Spirituals, and Divine Worship. For I ask, of whom had Luther and Calvin this power? Of whom was either of them sent to preach their New Gospel and Reform the People? For they were not sent by the Ordinary Pastors of the Church, as 'tis sufficiently manifest. They came therefore of their own accord, without any Authority or Commission; which is a certain sign they ought not to be believed, but rejected. For how shall they Preach except they be sent? Rom. 10.15. He that entereth not by the door into the Sheep-fold, but climbeth up some other way, the same is a Thief and a Robber; but he that entereth in by the door is the Shepherd of the Sheep, Joh. 10.1. They enter not in by the door who usurp the Pastoral Office, without Ordinary or Lawful Authority.  

Whether Sectaries are sent by Christ.  But perhaps they will say, that they were sent by Christ, and received Authority from to reform the Church: But 'tis not enough to say so; for all Arch-heretics, or Sect-Masters, affirm this of themselves; therefore they ought to produce their Letters-Patents, that Christ sent them, whereby to convince us, and confirm our Belief; as the Apostles confirmed their Mission with great Miracles; otherwise we ought not to accept their Reformation; but are bound rather to reject them, as Impostors.  
Again, how did Christ send them, when they teach such different and contradictory Doctrine amongst themselves? For if Christ sent Luther, Calvin could not be sent by him, who overthrows Luther's Doctrine in many points, and damns it as Heritical. On the contrary, if Christ sent Calvin, Luther then could not be sent by him; for God is not contrary to himself, nor does the Spirit of the Prophets contradict each other. I omit other things which might be said to this purpose.   

The Eighth Consideration from the consent of the Ancient Fathers, and Doctors, and their decision of Controversies, without which there is no certainty.  
THat Religion is to be imputed to Christ, and to be preferred before all others, wherein there is an unanimous consent of the chief Doctors and Fathers, of every Age and Country, since Christ, about points of Faith, which is an easy end to all Controversies; and from which if you recede, there is nothing to be relied on, for a certainty: But such is the Roman Catholic Religion, therefore 'tis the only true Religion of Christ.  
And, First, Touching the consent of Fathers, about the Tenets of our Religion, it appears by their Writings: For as many ancient Doctors as have written in Greece, in Asia, in Egypt, in Africa, in Spain, in Italy, in France, in Germany, in England, of the Mysteries of our Religion, are all consenting to , merit of Good Works, the Sacrifice of the Mass for the Living and Dead, Monastic Vows, Fast, Feasts, Invocation of Saints, etc. which are disowned by these New Religions; neither can the Lutherans and Calvinists deny it; but say, these were the Spots and Blemishes of the ancient Fathers, then inclining to Superstition and the Traditions of Men; 
Cal. l. 2. c. 2.5.14. & 16. l. 3. c. 4, 5.  whence they fly to the Scriptures, according to their own sense and interpretation. But how improbable is this, that all the ancient Fathers, writing of these matters in divers places, with so general a consent, should err? For the consent of many, especially before they communiceate one with another, in the same opinion, is a great sign of Truth, attracting their Minds to an unanimous consent thereof, by divine illumination. For, 'tis the property of Truth (being but One) to join and unite in consent; but of Falsity, being manifold, to disperse into sundry Opinions and Errors.  
Hence it is, that Heretics, in several Countries, writing of the same subject, scarce ever agree; but are divided into many Opinions, having once forsaken the Truth.  
Again, there is no Tenet of the Catholic Religion can be showed, which has been introduced anew, by any in the Church; which is a manifest sign, that it has always been in the Church, and descended from the Apostles: For if it were brought in anew, after the Apostles, against Apostolical Doctrine, it could be showed in what Generation or Age it was done, where, and by what Author, and who opposed the same: For no new Opinion is ever raised, without great stir and contradiction. Therefore we can show the rise of all Heresies, where, when, and by what Authors they first began, who opposed them, what strifes they made, and finally what Pope and Council condemned them. But if this can be demonstrated of particular Heresies, how much more of the chiefest points of Religion, if any innovation were made in them?  
It is clear therefore, that our Catholic Religion, not only by the Succession of Ministers, but also by Consanguinity of Doctrine, as Tertullian expresseth it, Lib. de Prescrip. is continued, and accords with the Ancient and Apostolical Religion.  
That the Opinions of these New Religions disagree with those of the ancient Fathers, Heretics themselves abundantly confess; since, in the Chapters aforesaid, they blame them of Superstition, and aver they cannot be excused of Error, as we shall see more at large hereafter.  

The Controversies of the Cath Church are easily appeased.  Secondly, The Controversies that sometimes arise in the Church, are easily decided, by the continual practice of the Church: For the Catholic Church hath an Infallible Judge of Controversies, the Pope, with a General Council, by which Judge all Controversies have hitherto been easily concluded; all Heresies sprung up in divers Ages have been condemned, and Catholic People kept in one Faith, one Religion, and one Doctrine, through the whole World. In this manner was the Arrian Heresy condemned by the Synod of Nice, under Pope Silvester; the Macedonian Heresy, by the Council of Constantinople, under Pope Damasus; the Nestorian Heresy, by the Council of Ephesus, under Pope Celestine; the Eutychian Heresy, by the Council of Chalcedon, under Leo the First; the Iconomachists, by the Second Council of Nice, under Adaian the First; and to omit others, the Berengarian Heresy concerning the Eucharist, by the Synod of Rome and Vercelles, under Leo the Ninth, by the Synod also of Tours, under Victor the Second; by the Synod of Rome, under Nicholas the Second; and by another Roman Synod, under Pope Gregory the Seventh.  
For all Reason requireth, that the Cause of Religion (being common to the whole Church) should not be judged by private Persons that have obtained no Dignity nor Degree in the Church: but by the Supreme Pastor of the Catholic Church, together with other particular Prelates, to whom the Regiment of the Church is committed, and who are the Representatives of the whole Catholic Church. As the Controversies about Laws and Privileges of a Kingdom, are decided by none but the King, and Chief Men who represent the whole Kingdom: For to those who are made Superiors in any Community, Spiritual or Temporal, it belongs to allay Differences and decide Controversies, about matters properly pertaining to their Government, thereby to take away all contradiction for the future.  
And indeed, unless the Church had this power, it would have been very imperfect, lamely instituted, and more miserable than any Temporal Kingdom, or Commonwealth: For there would never have been an end of Disputes and Contentions touching the chief points of Faith, no end of Dissensions and Contradictions; and it must necessarily, in a short time, have been divided into a Thousand Sects, as we see it happens by the Conventicles of Heretics.  
Hence it is, that in the Catholic Church, all points of Faith are certain and defined, and no variation made of them, and all Catholics unanimously consent acquiesce, and are satisfied in the belief of them.  
Hereby it follows, Thirdly, If you depart from the Catholic Religion, you have no certainty to depend on, for the true way of Salvation: For what Religion will you make choice of, in so great a variety? The Lutheran? But why not the Presbyterian, or any other Fanatic? Why do you profess Luther's Religion before the rest? For the Presbyterians and fanatics have Scripture for their Religion as well as the Lutherans.  
Again, if you will embrace the Religion of Luther, which sort would you have, the mild or rigid? That pure Religion which Luther (the Germane Prophet) recommended, or that which Philip Melancton renewed? But this also is of divers sorts; for the Augustane Confession was often changed. If you are for Calvin's Religion, why not Luther's, since he is the Parent of all, and the first that brought into the World this new Light of the Gospel?  
Again, if you are for Calvin's Religion, whether that of Puritans or Protestants? For they are very different, as the English well know. I omit many differences wherein these Sects are divided. There is no solid Reason can be given, why you should profess one, for the certainly of it, rather than the other; since they all stiffly allege the Word of God to be of their side, that they have the Spirit of god, and that the sense of Scripture is clearly for their Doctrine, and that all the rest are false, and manifestly against Scripture; nor can they otherwise prove it, but by saying, that 'tis clear to every one that has the Spirit. Therefore they all urge the same reason for their Doctrine, and rely on the same foundation. You must therefore be of all their Religions, or of none.  
But the Catholic Religion proves her Tenets far otherwise; namely, from Sacred Scripture, according to the exposition of the Holy Fathers and Doctors of all Ages; from the Sanctity, Miracles, and Prophetic Spirit of those that profess this Religion; from the perpetuity and uniformity of Doctrine through all Ages: from the purity of Life, which this Doctrine induceth; from the Conversion of Nations to this Doctrine; and from all the other Considerations set down in the foregoing Chapters.   

The Ninth Consideration, proceeding from divers Reasons, why these New Religions are to be suspected and avoided.  
ALL other Religions, besides the Catholic, expressly and particularly, that of Luther, Calvin, and the Fanatic (which I chief speak of here) ought worthily to be suspected, and abandoned, as Heretical Sects, for many Reasons, which I shall here briefly commemorate, and refer to your serious Consideration.  

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 chief in the Affair of religion) are to be shunned 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 form 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 Heresies, 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.  
But that these are New Religions, is manifest.  
First, Because we can show 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 Apostolic Doctrine, are convinced of Novelty; because we can show 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 fanatics, which are but two branches of the Lutheran Religion: For it appears by Historians of that time, wherein Luther first showed Head, that there was no religion in the World, but the Catholic Religion, (and a very few Heretics, called Hussites) except the Judaic, Mahometan, and Pagan Religion.  
Thirdly, If you should say, that some of them were existent in the World; namely, the Lutheran Religion, etc. but lay hid; I 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 hid itself, but be often taken, and publicly 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 public, 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 Catholic Religion, before they turned to Luther, as Luther himself (before he revolted) was a Roman Catholic and a Friar; 
L. de Missa augular & l. 2 contr. Swingl.  and said Mass seriously and devoutly fifteen years together, as himself confesseth.  
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 Heretics, yet the Relagion of Luther and the ancient Heretics 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 convinced by another reason; for 'tis manifest, the ancient Doctors and Fathers flourishing in former Ages, were not of Lutheran's Religion; for They all confess , 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 Relics 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, etc. 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 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 decried and condemned 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 showed. 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 Sacrifice of the Mass for the living and the dead, Ordnation of Ministers, Monastical Vows, and the like (which are repugnant to Luther's 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 flourished 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 Germane Prophet) risen, and dispelled this mortal darkness, brought into the World the light of the Gospel, and repaired the ruins 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 shined first in this City, by abolishing Superstition, etc. Now if the Church of Christ had perished for so many Ages, how is it 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, Splendour, 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 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 called the true Church of Christ, which durst not confess the sincere Doctrine of Christ? But was of such a cowardly nature, and so afraid of death, as to hid itself in the dark, and not dare for so many Ages, to appear in the light. Nay, did not only hid herself so many Ages, and suppress the sincere Profession of Faith, but also confess a false Faith (namely, the Papistical) adore Idols, and defile herself with a thousand Superstitions, and Sacrileges? For before Luther, all Christians (in outward show at least) behaved themselves like Catholics, 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 ruins 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 compelled (at least in general) to the Worship of Idols. It would also have been more wretched, and in a 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, than they are plainly Novelties, and therefore not the Religian of Christ, which is ancient; but if they were existent, than they were occult, and therefore could not be the Religion of Christ, which hath been always visible, manifest, and public. 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 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) etc. 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 Heresy 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 Heretics.   

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, aught to show 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, Show the Original of your Chair, if you claim to yourselves the true Church. And Tertullian, Let Heretics show 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 either an Apostle or Apostolical Man for his Predecessor. The same Argument other Father's mke use of, as Irenaeus, Epiphanius, St. Hierome, and St. Augustine. 
Iren. l. 3. c. 3. Epiph. Her. 1.27. infir. count. 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 administered, to sanctify the Faithful; and the power of Jurisdiction, whereby a Right and Authority is granted to govern and feed the Church with the Word of God, etc. But neither of these can they derive from the Apostles; not the power of Jurisdiction, as it has been showed; 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 expressly 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 ordained, 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 this aught 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 than would take upon him the Office of Preaching, and governing the Church, and sow what Errors he pleased: For if in a Temporal Republic, 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 aught 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 aught to have Authority from the Supreme Head of the Church? For a confusion of Government in the Church is much more to be avoided than in a Republic; since this tends to a destruction of Souls, whereas the other is but the loss of our Fortunes or Bodies.  
Again, He that entereth 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 itself: 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.  
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 glorify 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 entered not by the door, and by a legal way, but climbed up another way, into the Sheepfold; and therefore, according to the Sentence of our Lord, they are to be taken for Thiefs 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 sent his Apostles to convert the World; and as St. Paul (after our Lord's Ascension) 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 proved and demonstrated the same, by many Miracles.  
Secondly, All Arch Heretics 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 embraced or none: For why should I believe (for example sake) that God sent Calvin rather than Luther, Munster, Arrius, or any other Arch Heretic, since he cannot show greater Proofs or Reasons of his Mission, than the others.  
Thirdly, If God sent Calvin, than he did not send Luther; and so the contrary; because, if two Prophecy contradictions, and condemn one another (in their Doctrine) of 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? Wither exteriorly, in a visible manner, as he did to St. Paul, or interiorly, by an imaginary Vision, in some ecstasy, 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. etc. Ezek. 1. etc. Dan. 2. and 9 etc. 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 time, and by what Words our Lord sent his Apostles, and what he enjoined them, etc.  
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 chief necessary, and a nomination of the points which God would have reform, 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 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 show 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 show his Patent, or Commission, signed with the King's Seal, which then is diligently examined, lest there should be any fraud in the case; and if there should be the least sign of a shame 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 show their Patents authentic, 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 the Church, only upon their saying that Christ sent them, and that they have the Spirit of God, without showing 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 delayed to these times? Why did God forsake his Church 900 years together, and suffer it to continue in its ruins, 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 showed 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 fallen but a little before them, and not for so many Ages to have lain putrified in its ruins. Otherwise, this long distance of time confutes their Mission, and shows it to be very imprudently forged.  
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 show, 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 thou 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, showing the time and coming of Luther, wherein he began to write against 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.  TIbI CherVbIn et SeraphIn InCessabILI VoCe proCLaMant. 
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 Hits 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 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 Judgement 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 writ these Names (according to the Hebrew manner) by m and not by n; that is, Cherubin 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 introduced without Miracles or Signs from God: For these were chief necessary.  
First, That so they might show 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, etc. 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 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 Messiah, and that it evidently appeared by the testimony of St. John the Baptist; yet presently at the beginning of his Preaching, he shown 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 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 worked 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-edify 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 Palsy, 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 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 showed 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 reform, 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 Catholic 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 Heretics. Therefore, without great and evident Miracles, to make it appear a wicked and unjust possession, it cannot lawfully 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 not desert the Catholic Religion. I add farther, that the Catholic 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 showed, before she can be lawfully dispossessed, cast down and rejected; also of greater Wisdom and Piety (and that by public Fame) in the followers of these new Religions, than were ever in the Professors of the Catholic 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 attempted to be made of the Religion of the New Testament, which the Scriptures expressly 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 strange and new, such a Parodox, as well against the Scriptures, as the judgement 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 yourselves, are as easily dissolved by Catholic 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 rely solely upon this Testimony for their Foundation, according to their own Construction. therefore 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 embraced 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 Catholic Religion: But since they have abolished all the Severities of the Catholic 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 convinced (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.  
I add also, that this Miracle may be as well brought by all these new Religions; for many have flocked not only to the Lutherans, but to the Calvinists and Anabaptists, etc. 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 show 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 Banquet 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.  
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, etc. many other Authors writ 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 judgement 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 publicly burnt for Sodomy, had not the punishment of Fire (by the intercession of the Bishop) been changed into the penalty of Whipping, and stigmatising his Back with an hot Iron. Hence it is manifest, both by Law and Fact, he was infamous.  
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 extremely 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 alleged 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.  
And in another place, he says thus, If any Council should decree or permit the Sacrament to be received under both Kind's, 
Lib. de form. Missan.  than we would do neither; but in despite 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 spite 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 untie his Shoes, and that he will be taken for a Holy Man in spite of their Teeth. In the same place he says, That he cares not a Fig for a thousand Cyprians, and a thousand Augustine's; also he calls Christian Princes, Kings, and Emperors; Tyrants, Blockheads, Asses, Fools, Wild Beasts, Hangmen, Nitts, Bubbles, the Enemies of God, most wicked Knaves, and makes many scurrilous Songs on them.  
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 Scholastic 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. etc.  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 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 judgement 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, etc. by whose good Example, and Holy Doctrine, many were excited to a contempt of earthly things, and love of heavenly.  
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 ruin? although all the sanctity and excellency, all the Virtues 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 enterprise.  
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, unchaste, 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, nor be Witnesses to accuse or plead; 
Cap. infamibus l. 6. l. qui accuser. 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 lie, 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 grossly foolish as to be once catehed in a lie, presently all my Doctrine, Honour, and Credit would fall to the ground, and be utterly ruined: 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 lie, 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 falsely impose upon Catholics, and which they falsely 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 , but all things 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 Judgements 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 the Holy Fathers and Councils, and that almost in every Article of Faith; as Coclaeus (amongst other Authors) shows 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' 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 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 Noonday, that he speaks not by the Spirit of God. For if I build again the things which I destroyed (says St. Paul) I make myself 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 showed 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 Errors and Contradictions,) but also are to be looked upon as Impostors, who deceive the People: For he that says he is certain, that his Doctrine (in which are many Errors and Contradictions) is of God, may well be supposed 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 testify 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 chief all things were to be discussed, the Teachers and their Doctrine to be examined, that so they might gain Authority, and be believed: For if they had been catched in any Error 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 Error, lest they might justly be rejected as Impostors.  
Then again, I ask, when (at length) did they obtain this plenitude or fullness 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 showed, we may rightly presume, that they may err 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 , 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 Catholic Church, more invective and bitter they became against it; and what more mildly they alleged at first, afterward they made worse, or changed to the contrary.   

The Seventh Reason, from  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 increase their Sect, therefore it is worthily to be suspected.  
That they used most malicious Frauds and Deceits, 
False Tenets imposed upon Catholics.  is manifest; because they imposed upon Catholics 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 allege against our veneration of Holy Images; wherein they deal not sincerely and candidly but very fraudulently and falsely; for they 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 Domestics, Ministers, and Friends, etc. I mention 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 Catholics, 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 Catholics 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 allege, 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 mere sham's and Lies invented to make the Catholic Religion odious, and gull the People.  
I could bring here above an hundred Tenets falsely imposed upon the whole Church, or the Catholic Doctors, if need were. 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 Villainy. 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 public 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 itself, 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, etc. 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 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 Say 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 vapour over these Asses. Again, Prithee 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, etc. Behold the modesty of this Prophet, in excusing his Fraud!  
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 Margin, containing a triple 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 Lovesong, put in the Margin of the Text, in the Germane 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.  
Zwinglius instead of those words in Scripture, This is my Body, against all the Greek, and Latin Copies, puts in his Germane Bible, This signifies 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 Carcase 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 falsely.  
Calvin so expounds almost all the places of Scripture, which the Holy Fathers allege 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.  
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 solved (as 'tis frequent with St. Thomas and other School Doctors) he has produced, as their proper Judgement and Opinion. Of which matter he was publicly convicted by the Bishop of Eureux, be fore the King of France. These things are 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 Christ's 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, etc. 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 ? And yet they instance many obscure places out of the Scriptures and Fathers, to ratify these things.  
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 Judgement of the Ancient Fathers and Doctors (who were before our time;) but will rely upon their own sense only? When any obscure Say of the Fathers seem to favour them, presently they cite them, and endeavour to strengthen their Doctrine with the Authority of Fathers: But when Catholics quote out of the Fathers, that which clearly overthrows their Doctrine: They Answer, That the Fathers were men, subject to Error, 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 sense 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 interpret otherwise than themselves, and the Lutherans otherwise than the 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 Judgement 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 Catholic Doctors and Fathers should lack the Spirit of understanding 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 Controversy into that which is chief obscure and can be manifest to none? For how shall I know that you have the Spirit? When ever did the Doctors of the Catholic 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 yourself: 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 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 itself; 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 Ancient 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 Ancient Religion (which sometimes they professed) and forsake their Novelties: For which cause they rail against Catholic 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 our sins) get possession of our Goods or Estates, they grant no Liberty to Catholics, 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 own 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 Lions, 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 Catholic 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 Error. In which thing, they act against their own Doctrine. For they teach, that Man has no , but all things are done 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 enforce Catholics 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 Catholics to believe them, not only against the Testimony of the private Spirit; but also against the Testimony of the public 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 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 Baptised, who cannot be damned for what sins 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 absorbed 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 extremely contradictory; in such sort, that the Doctrine of Good Works is necessarily the doctrine of Devils, and apostasy 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 joined with the Justice of Faith; not only Works done 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 ourselves 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 busy ourselves in those things, and be solicitous 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. Again, A Good Work well done, 
In Presol. count. Eckium. & in assert. art. 31.  is a Venial Sin by the Mercy of God; but a Mortal one, according to the Judgement 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. etc. 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 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, lest 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 show 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 solicitous 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 things;) but of the Catholic Faith, whereby we believe, that Faith sufficeth not, but Good Works are required to be joined 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 Fathered 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 chief 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 Profaneness, 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 showed above in the Second Consideration. The same I now briefly show again, by these Reasons.  
First, Because the Lutheran Religion reaches, That the Decalogue (or Ten Commandments belong no more to the Faithful in 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 myself 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 Saturday 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 show worship Idols, disobey my Parents and the Magistrates, commit Murder, Adultery, Theft, bear False-witness, etc. (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.  
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, than 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 gins 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 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 mere 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 disbelievers 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 steadfastly, 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.  
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.   
Add hereunto what is abovesaid, 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, etc. by which words he sufficiently and clearly shows, 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 contains Heresies condemned of old by the Catholic 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, broached by several Arch-heretics in former Ages, and of old condemned by the Catholic 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 . And Luther in his Thirty sixth Article affirms this to be the chief Foundation of his Religion: But this was the old Heresy of Simon Magus, and Valentine, as St. Augustine witnesseth. August. Heres. 46. Hier. in Prologue. contr. Pelag. Clemens. l. 3. recognit. Concil. Const. Sess. 8.  
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 Heresy 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 Heresy of Simon Magus, and of the Eunomians, about the year of our Lord 360. Iraen. l. 1. c. 20. August. Heres. 4.  
Fourthly, They both 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 Heresy 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 Heresy 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 publicly to profess the 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 Heretics) 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 Catholic Faith, very penitently; who being dead, this Heresy was extinguished almost 200 years, till the Lollards revived it, as Trithemius observes in his Chron. to the year 1315. The same Heresy after Wickliff held, as 'tis manifest in his Third Article: When Wickliff died, than this Heresy 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 Heresy. 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 Heresy.  
Sixthly, Both of them take away all Traditions, and will have all things contained in the Scriptures only. This was the Heresy 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 Penance and Confirmation. The same Heresy 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 Heresy 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, etc. This heretofore taught the Arrians. Witness Epiphanius, Heres. 75. and St. Awl. de Heres. c. 33.  
Tenthly, Both of them deny Veneration to Sacred Images of Christ and his Saints, and to Holy Relics, and call it Idolatry. The same of old did Vigilantius, as St. Hierome witnesseth; and so did the Iconomachists, witness Zonoras', Cedrinus, Nicephorus, Iconomachis.  
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 Scripture. 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 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 judgement of every private Person. Nay, he says, 'Tis a great madness that Councils should conclude what we are to believe. 
In Art. 115. etc.  Moreover, what we ought to believe and what not, is to be left to the judgement 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 Augustine's, ' 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 itself is their Rule of Faith; for this cannot err: But 'tis easy to show, that this Rule is not sufficient. First, Because by this Rule, we cannot judge of Scripture itself, that it is Scripture: So that this Rule is uncertain 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, etc. 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 Sense, which is the Life and Soul of Scripture: But there may be a thousand Controversies of the Sense, which cannot be decided out of Scripture, if you exclude Tradition and Exposition of the Fathers, as 'tis manifest by experience: For touching the sense 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 judgement of Scripture belongs to the private Spirit.  and the Sense thereof belongs to the inward Spirit; this is nothing else, but to constitute the dictamen of the Interior Spirit (that is, the private judgement 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 sense 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 Bawl far excel Peter's. The thou 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.  
In like manner, Calvin (by his Spirit) judges this to be right sense 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 say; 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 judgement.  
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 Catholics 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 framed, can be of no moment, being referred to every one's private judgement.  
Thirdly, If there should be a Judge that should so give sentence in any Controversy, 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 Controversy 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 stiffly 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 chief the Parties in dispute) may clearly see, which side the Judge is for, or else there can be no end of Controversy. Therefore, they that make only the Scripture their Judge, show plainly that they will have no Judge to decide the Cause, but their own private judgement. 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 allegeth 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, shows plainly, that he would not have his Cause lawfully decided, but be his own Judge.  
Fourthly, Experience itself shows 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 fanatics in many things extremely differ at this very time, and condemn one another of Heresy. The very Lutherans disagree amongst themselves in many things also from Luther their 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, chief 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 fanatics descent 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 Heretics: 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 Error; and so they think themselves very secure; for every one interprete the Scripture according to his Capacity and Judgement. 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 signify, they take for the true sense of Scripture: And thus there are as many different Rules of Faith, as Imaginations of Men.  
But how comes it to pass, that every one's imagination should seem to be the pure Truth, and right sense of Scripture? This proceeds partly from a great self-love and self-esteem; for he that has a high conceit of himself, is easily persuaded, 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 Ancient Religion) have an aversion to the Truth, and Itching Ears to Novelties, they are suffered (by the just Judgement of God) to be deceived of the Devil. Whilst therefore he operates interiorly in their Senses, they think they are illuminated with the Divine Spirit, and attribute to this Spirit, their whole judgement touching points of Faith. Hence it is, that the apprehension or judgement 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 send them strong delusions to believe a Lie: He shall send, not by commanding, but by letting the Devil lose 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 sense 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 judgement of the Doctors of the Church, the judgement of the Holy Fathers, and the judgement of General Councils? Who will not use that way which our Lord hath showed 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 God, and right Judgement, 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 Lie, to which they are delivered (by the just judgement of God) for so great a Crime. This is that Spirit which all Heretics (though never so contrary in their Opinions) boast and brag 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 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 deceived: For all Heretics 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 , this would follow; that all Catholics (which have been hitherto, from the time of the Apostles) are damned, and sentenced to the Eternal Torments of Hellfire; 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 he manifested to the World the true Nature of Justification, hid from the ancient Fathers. The same is clear, by the Writings of all the ancient 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 solicitous.  
Hence it is, that this peculiar special Faith (whereby every one certainly believes he is just) they all reject, as mere 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 Ancients 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. chrysostom, St. Damascen, St. Hilary, St. Ambrose, St. Hierome, St. Augustine, St. Martin, St. Nicholas, St. 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 Apostles 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 Baptised, so many Works of Faith wrong administered, 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 judgement 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 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.    

The Tenth Consideration, and Conclusion of the whole Consult.  
LAstly, That Religion is to be embraced in this Life, which Men are most like to be willing to profess at the hour of death▪ and of which they can render a just account at the Tribunal of Christ: For, in the practice of things, we cannot be better advised, than by the consideration of Death and Eternal Judgement; namely, to love that here, which at the point of death, will be most profitable to us; and to shun that which may bring upon us certain ruin and destruction, at least put us in great peril of it: But the Catholic Religion is such, as we shall certainly prefer at the hour of death: As is manifest,  
First, By the example of many, who although they have lived Heretics, yet when they came to die, have desired to die Catholics, as judging it the safer way.  
Secondly, Because every one wishes then, that he had done many Good Works, and with great diligence had avoided all sin; to both of which, the Catholic Religion efficaciously exciteth; and to neither of which, does the Religion of Luther or Calvin; but rather to a contempt of all Good Works, and licentiousness of Life.  
Thirdly, Because the Catholic Religion has many Remedies, which in that dreadful passage are not to be despised; as Repentance for Sin, Absolution of the Priest, the Sacrament of Extreme Unction, and the Eucharist, which give great consolation and confidence to the Faithful. For, by this means, the satisfaction of Christ is communicated to us: But bare Faith is a very cold comfort, and a weak thing at the point of death: For how can you persuade yourself, that God will be merciful to you, that you are just, and shall be saved by the Merits of Christ, who have despised the Remedies ordained by him, and determined to die out of the Catholic Church? All the Sects of this time boast of this Faith; and yet certainly all are not saved: For the true Religion of Christ is but one (out of which there is no Salvation) as not only all Catholic, but likewise Lutherans, Calvinists, and Anabaptists teach: Therefore your special Faith will avail you nothing, unless you have the true Religion of Christ.  
Now, that all Professors of the Catholic Religion may easily render an account of their Religion to the Supreme Judge, and fear no danger for being Catholics, is manifest: For, suppose, that I stand before that terrible Judgment-Seat of Christ, and am asked, why I followed the Catholic, or (as Heretics call it) the Papists Religion, and not rather, by forsaking it, turned to the New Reformed Religion of Calvin. I will answer with great security, Therefore I professed the Catholic Religion, because it teaches me to withdraw my mind from the love of earthly things, and fix it upon heavenly: It teaches me to mortify the Flesh, to fear God, to practise Good works, to obey my Superiors, to be instant in Prayer, and to cut off all occasions of Sin: I stuck to the Catholic Religion, because I saw therein many famous over all the World, for Wisdom, Holiness, Miracles, and the Spirit of Prophecy; it being impossible for them to be deceived in so great a matter; because I saw God hath established this Church, for several Ages, by many Miracles; because I saw therein the Promises of God fulfilled; for it is spread over all the World. To this Church the Conversion of Nations has been made hitherto, and is daily making. In this Church there has been a continual Concord of the Doctors in points of Faith. In this Church there has been a perpetual Succession of the Chair, and Connexion of all Ministers with the Apostles. In this Church there is a speedy decision of all Controversies. This Church, for many Ages▪ has stood immovable against all Heresies and Persecutions of Tyrants, so that the Gates of Hell could never prevail against it, Matth. 16.18. But I perceived in all these New Religions, all things contrary to this; therefore there was no reason for me to renounce the Catholic Religion, or in the least to doubt of it.  
But though I should omit all this which I haye said, Is not this alone sufficient for my security, that I have followed a Religion. which those have been of, who were most Holy and Famous for Miracles over all the World; as S. Benedict, S. Bernaod, S. Diminick, S. Francis, etc. For it clearly appears, that such Heavenly Souls, so dear and devoted to God, such beloved and familiar Friends, could not possibly be deceived in so great a business, as the Salvation of their Souls. Therefore I may securely follow these Guides, in reference to Religion.  
But you now, who have followed some other New Religion, 
What a Heretic can answer.  what account (I pray) can you make of it, when you shall be examined before the terrible Judgment-Seat of Christ? Perhaps you will answer the Judge, Therefore I deserted the Catholic Religion, because I thought it full of Idolatry, Superstition, and Humane Traditions. I thought that Antichrist reigned in it; and I thought that Catholics depended upon their own Merits, and not upon the price of your Blood.  
But what if the vail of Diabolical delusion (which now blinds you) being then taken off, you see yourself clearly deceived, what Counsel will you take? For there will be ro more time and place for repentance. Perhaps you will plead Ignorance; but this will not excuse you; because you might have easily known the Truth, if you had used that diligence, which the matter required; nor did you ever want a just occasion of doubting, which should have stirred you up to a diligent enquiry. As therefore it shall not excuse the Jews, that they erred by ignorance, because they might have known the Truth, if they would; so neither shall it excuse you: For, to departed from the Catholic Religion without sin, you ought not only to think and surmise, (by reason of some slight suspicions,) but to know certainly, that such Evil Doctrine is taught in the Catholic Church, by using diligence, and setting aside all worldly interest; so that no farther scruple could be left, nor any just reason to doubt.  
But you are so far from having any such certainty of the Church's Errors, that no probable reason can be given for it.  
For what probability or show of Truth, could induce you to believe that Religion was full of Idolatry and Errors, which you saw professed by so many eminent Men, for Wisdom and Holiness of Life? Which you saw or might have seen confirmed with so many Miracles and Martyrs? Which you beheld diffused through the whole World? In which you saw so great Concord in points of Faith, and constant Succession, Continuation, and Conjunction with the Apostles. How could it possibly be, that in so many Ages, none of the Holy Fathers and Doctors should spy this Idolatry, these Superstitions and Errors?  
Again, how could you be persuaded to believe that to be the true Religion of Christ, which makes God the Author and Forcer of all Sin? Which takes away from Men ? Which extirpates all Good Works? Which opens the Gate to all manner of Wickedness, as much as Atheism? Which takes away subjection to Laws, and obedience to Princes, under pretence of Christian Liberty? Which recalls from Hell many old and condemned Heresies? Whose Authors were renowned for no austerity of Life, no Piety, no Miracles, but Men given to the Pleasures of the Flesh, covetous of worldly Goods, ambitious, slanderous, envious, seditious, infamous for Apostasy, sacrilegious Marriages, preposterous Lust, and inconstancy of Doctrine?  
Lastly, If any of these New Religions are true, than the Church of Christ is fallen for so many Ages; the Kingdom of Christ is overthrown; the Divine Promises (touching the stability of the Church) are frustrated, and the Gates of Hell have prevailed against it. Then, for so many Ages, the Gospel has been Preached in vain, and in vain believed; so many Gentiles have been in vain converted from Paganism, in vain Baptised, and received other Sacraments; in vain they fasted and mortified the Flesh, and so many thousands in vain suffered Mrrtyrdom, by the effusion of their Blood for the Confession of Christ. Then all our Ancestors are perished; the Holy Fathers are perished; so many Myriad of Confessors (which were wholly devoted to God, and famous for Sanctity, Miracles, and Prophecy) are all perished and damned: For they were all without the true Religion and Righteousness of God, and all addicted to Idolatry.  
But if these things are false, blasphemous, and horrible to think, how could it be, you did not conceive these New Religions to be false (or at least to doubt of them) from which such cruel and frightful things are clearly deduced? But if you doubted, why did you not endeavour to know the Truth, upon which your Salvation depends?  
Our Lord admonishes us to beware of False Prophets, which come to us in Sheeps-clothing, but inwardly they are ravening Wolves, Matth. 7.16. What's the reason it did not come into your Mind sometimes, and make you afraid, lest Luther and Calvin, etc. should be in the Number of those False Prophets, which Christ warns you to beware of? for these came forth clad with a fair pretence of the Word of God, and purity of the Gospel, as if God sent them to the Salvation of his Sheep; but, in the mean time, they destroyed these Sheep, with the venomous Food of their Doctrine: You shall know them Christ) by their Fruits, Matth. 7.16. Now what were their Fruits? Seditions, Wars, Plundering, subversion of Churches and Monasteries, destruction of Cities, extirpation of the Ancient Religion, and a Licence to all Wickedness.  
We know, by information of the Apostles, that many Heresies shall arise in the latter days, many false Prophets and Seducers (by the Midwifery of Satan) shall appear in the World. As oft therefore as any New Doctrine riseth against the Church, we ought, at least, to suspect it, and the Author of it.  
Therefore I most humbly and earnestly beseech all those who live out of the Communion of the Catholic Church, 
A Conclusion of the Work.  by the Goodness of God which created us, and by the Blood of Jesus Christ which redeemed us, by the Eternal Inheritance which we expect in Heaven, and the Torrent of Divine Pleasure which they shall drink of, that retain Truth and Justice, to lay this business, seriously to Heart; that they would consider whether they rely upon a sure and firm Foundation, that may make them secure of their Religion at the hour of death, when they shall stand before the Tribunal of Christ, and in that very moment shall receive an eternal and immutable Sentence. Let them examine this our Consultation, which we have written for that end. Let them never rest or give over, till they have rightly weighed and discussed all things, and have obtained a full persuasion, in a business of so great moment, as the Salvation of their Souls.  
Let them consider, what great punishment they incur, if the Religion (which they profess) is Heresy, and they themselves Heretics. That it is a Heresy (and a most notorious and pernicious one too) all Catholic Doctors, all Universities, and the whole Christian World (except those which are of it, who are but few in number, and slender in Learning, to those that are against them) undoubtedly and for certain affirm it. So that finite Numbers have died, and are ready to die for the Confession of it to be Heresy, rather than venture the Eternal Damnation of their Souls, by complying with it.  
Heresy, certainly, is a most grievous sin. 
How great a sin Heresy is.  First, Because it makes a Man prefer his own judgement, before the judgement of all the Fathers, of all the Doctors of the Church, of all Councils and Bishops of the whole World; for he contemns them all, as Men void of the Spirit of God; and arrogates this Spirit to himself alone, and his Companions.  
Secondly, The Spouse of Christ (which is the Church) it censures to be an Adulteress of Satan, and Daughter of Perdition.  
Thirdly, It charges her with the crime of Idolatry, and divers Superstitions.  
Fourthly, It belches forth many Blasphemies against the most Holy Eucharist, and all the Saints  
Fifthly, It abuses all Sacred Things most unworthily and scornfully.  
Sixthly, It calls the Vicar of Christ, Antichrist, and casts a thousand aspersions, indignities, and slanders on him, without any show or colour of Truth; the same it does upon all Orders and Degrees of the Church.  
Lastly, Every Heretic wishes an overthrow of the whole Church, and that the Catholic Religion were totally extinguished.  
The Heresies therefore of our times swell with Pride, many horrible Blasphemies, many invectives, and detractions, many Sacrileges and most bitter hatred against the Church of Church of Christ; for these things are as it were intrinsically in Heresy; which habitually inclines to all these things, and daily urges and excites to action.  
All Catholic Doctors thus judge of Heresy; and the matter is plain enough of itself. Therefore Heresy (with its issue and attendance) is a greater Crime, than innumerable sins of Catholics.  
Now I beseech them to consider, 
How great a punishment the sin of Heresy deserves.  what will be the great punishment of this sin of Heresy: For, if for one Crime of Theft, for one Act of Fornication (without true repentance) a Man shall suffer Eternal Fire, as the Scripture plainly tells us, Gal. 5. Col. 3. 1 Cor. 16. 1 Tim. 1. how great punishment shall he endure for the sin of Heresy, which is more grievous than a thousand Thefts, and a thousand Fornications? If the pain which our earthly Fire Inflicts (by the force of Nature) may be increased a hundred-fold, and so augmented till it be hundred times more grievous, how horrible, how insufferable, how incomprehensible would that punishment be? Let no Man flatter himself, that Hellfire will be no pain; but only I know not what Terrors of God's anger, as Calvin dreameth. The Scripture too plainly shows the contrary: Departed from me ye cursed into everlasting Fire, Matth. 25.41. Their Worm never dieth, and the Fire is never quenched, Mark 944 God shall rain suares upon the Wicked, Fire and Brimstone, and a burning Tempest; this shall be the Portion of their Cup. Thou shalt make them as a fiery Oven in the time of thine anger. Our Lord shall swallow them up in his Wrath, and the Fire shall devour them, Psal. 11.6. The False Prophet was cast into the Lake of Fire and Brimstone, and shall be tormented day and night for ever and ever▪ Apoc. 20 10. The same is the Opinion of all the Ancient Fathers and Doctors of the Church.  
It is therefore most certain, that Hell-fire is a true and real Fire, greater and fiercer than all our Fires, made never so furious by the Art of Man, (which are but as painted Fires in comparison of the heat of Hell-fire) wherein all Heretics shall burn and be tormented day night for all Eternity; as long as Hell shall be Hell; as long as Heaven shall be Heaven, and as long as God shall remain God; and the smoke of their Torments shall ascend before the Face of our Lord for ever and ever. These are most faithful and true Words.  
Then they will curse their Deceivers and Masters who brought them into this Misery. They will curse the Devil which blinded them, and with divers delusions bewitched them, under the colour and show of Piety. They will curse themselves for being so facile to give ease to them, and believe their new Doctrine so foolishly, without any diligent inquiry; that, in a business of so great consequence, they were so blind and slothful.  
Lest therefore they should rush headlong into this Sea of Misery, let them with all care and diligence examine this whole business of Religion by prudent and pious Counsellors; particularly, let them but suspend their prejudice a little, which uses to be a great hindrance to this serious deliberation; 
Things requisite to inquire the Truth.  I mean a certain prepossessed Opinion (which many have) of the Idolatry, Superstition, and Abuses of the Catholic Church. As, that they Worship a piece of Bread for God, pray to dead Men, Worship Crosses and Pictures, trust in their own Merits, believe a Man can forgive Sins, and many such Fopperies; and are possessed with what themselves have been taught, that they are afraid to pray to God to have farther information, lest they should sin, by seeming to doubt of the Faith they have been taught by their Parents, and their Ministers, to whom they have been recommended by them, to hearken unto, as Orthodox Teachers. And if they happen to read any Catholic Books, and meet with some things they themselves cannot answer, their aforesaid prejudice presently suggests to them, that those Ministers can answer them; and to discourse with some learned Catholic, they upon the same ground are afraid, because they suspect their integrity, and so they remain in the Belief they have been educated in, as well satisfied. Now I say,  
Let them lay aside (for a while) this prejudice, and but suppose they may be deceived therein, and that things are not so, as they have been told: For, at least, it seems somewhat incredible, that so many most Holy and Learned Men (which this Church has always abounded with) should never see this Idolatry (if there were any;) or seeing it, should not renounce it; but on the contrary diligently retain and love it. This is an old Calumny of the Mahometans and Iconomachists, or Image-Breakers. And there was never any Sect of Heretics, which did not forsake the Church with envious and malicious Hearts, and tax it with horrible Crimes; for they are forced to make this pretence, that they might seem justly to departed from the Church.  
Secondly, Let them daily beg of God to enlighten them, that they may clearly know which is the true Religion and Church of Christ, and show themselves ready prepared to embrace the same. No Man can come to me (says Christ) unless my Father draw him, Joh. 6.44. None can come to Christ by true Faith, without illumination of the Heavenly Father. Therefore, let them humbly and daily pray to God, that he would vouchsafe them a Beam of Light to see and profess the true Belief; saying with the Prophet David, Lighten mine Eyes, lest I sleep the sleep of Death; lest my Enemy say (when I depart out of this Life) I have prevailed against him, Psal. 13 3, 4. Send out thy Light and thy Truth, let them lead me, let them bring me unto thy Holy Hill, and to thy Tabernacles, Psal. 43.3. Cause me to know the way wherein I should walk; for I lift up my Soul unto thee. Deliver me from the Enemies of my Salvation. O Lord, I fly unto thee, teach me to do thy Will, for thou art my God; and the like.  
Thirdly, Let them add to their Prayer, Alms and Bounty to the Poor. How prevalent these two things are to obtain of God a Light of the true Religion, the Example of Cornelius the Centurion shows, to whom the Angel said, Cornelius, thy Prayers and thy Alms are come up for a Memorial before God; and now send Men to Joppa, and call for one Simon, whose Surname is Peter, he shall tell thee what thou oughtest to do, Act. 10.4. Let▪ them imitate the Example of this Man, that earnestly desired of God to be directed in finding out the true Religion.  
Lastly, Let them diligently (with an ardent desire of knowing the Truth) consider what is said in this Consultation; and if they have any doubt or dissatisfaction, let them address themselves to the Catholic Doctors or Priests, who will easily resolve them in all points of Faith; so that at length, they shall obtain (by the Grace of God) a quiet Conscience, and full satisfaction in the knowledge of the true Religion.  
This is the Prayer and Supplication of all the Children of this Holy Mother, in their behalf: That thou, O true and everlasting Light! the Enlightner of Men and Angels, wouldst enlighten their Minds, and inspire them to do what is here advised them: For, although they are seduced by the deceit of the Devil, and have departed from thee, and thy Church; yet they are thy Creatures, made according to thy Image and Likeness, redeemed with the price of thy Sacred Blood, and called to the Inheritance and Society of thy Celestial and Eternal Kingdom. Let not so Glorious a Work of thine perish, which cost thee so dear, which may render thee Eternal Praises by the Knowledge of the Truth, and redound to thy Eternal Glory. Dispel this black Cloud which obscures their understanding, remove the Fascination of the Devil, which blinds the Eyes of their Mind, and perverts their Fancy and Judgement; strike in them a horror and fear of that Fire inextinguishable, and those Eternal Flames, prepared for all those that are destitute of the true Religion; infuse into them an ardent Love and Desire of obtaining the knowledge of the Truth, to the Salvation of their Souls. Show them the light of thy Mercies, that they may know thy Sheep-fold, and understand that That was none of thy Sheep-fold which they were in before, but the Devils; in which, whosoever remains, are reserved as Sheep, not to Life, but to Perdition, that they may be Fuel for Hell fire, and Food for death, Death shall feed on them, Psal. 49.4. Bring them back again to thy Sheep-fold, that being refreshed with the wholesome Food of thy Doctrine, and of thy wonderful Sacraments, they may be healed of their old Wounds made by Satan, and grow in thy Spirit, the Spirit of Humility, and fear of our Lord, the Spirit of Meekness and Charity, and be quickened to Eternal Life; that after this momentary Life, they may be partakers of thy Eternal Glory and Happiness; and praise, bless, and glorify thy Name for ever and ever, Amen.  
Now, Lastly, I admonish all Catholics, 
An admonition to all Catholics.  that they would seriously consider with themselves, what a great benefit it is, that God by his special favour (before innumerable others) has made them Professors of the true Religion; in what a strict obligation of gratitude they are bound to the Divine Majesty, for so great a Mercy.  
How few have this Gift of Faith, if you reflect on the infinite Number of those, who go astray, or doubt; and therefore the more to be esteemed. Let them consider, that amongst all worldly Goods, nothing is to be compared to it; neither Pleasures, nor Honours, nor thousands of Gold and Silver, nor Sceptres and Crowns. The Jewel of true Religion is infinitely better, and more precious than all these. He that has it, is truly rich, although poor in Earthly goods, as being a Citizen of the Saints, a Child of God, an Heir of the Kingdom of Heaven, and Coheir with Christ, if he lives according to the profession of his Faith. He that is without the true Religion, is thrice unhappy and miserable, though he should abound with the Goods and Prosperity of this World. 'Tis most certain there is but one way to Eternal Happiness. It is an Atheistical Opinion, that every one may be saved in different Religions; for, as there is but one God, one Christ, one Truth, one Right-way, one Justice; so there is but one true Faith, one true Religion one true Congregation, or Church of God and Christ, out of which there is no Salvation. Let them beware, lest by a curiosity of reading or hearing, or uncautious conversation with Heretics, or desire of pleasing any Mortal Man, or fear of Persecution, or loss of Temporal Life or Estate, or loss of gain, or ambition of Honour, or for any other cause; they lose so great a Good: For what is a Man profited, if he shall gain the whole World, and lose his own Soul? Or, what shall a Man give in exchange for his Soul? But a loss of the true Religion is a loss of the Soul; which not Wise Man will part with, upon any account.  
Those are unhappy Souls, and unworthy the Name of a Christian, who little regard the ruin of the Catholic Church or Religion, so they may but safely and quietly enjoy a Temporal Peace, to live in sensuality, or hoard up riches, and the trifling goods of this Life. But this madness, and vile esteem of so great a Good, shall cost them dear, when this momentary Life shall be ended, and they suddenly fall into an endless Eternity.  
Many Seducers are gone forth into the World, many under Sheep's clothing, under a smooth pretence of God's Word, hid a Wolfish Nature, to the destruction of Christ's Sheep. Our Lord hath admonished us (more than once) carefully to beware of them. The Apostles and Holy Fathers have often warned us, Eccles. 13. He that touches pitch shall be defiled, and he that loveth danger shall perish therein, Eccles. 3. The Times were never more dangerous and destructive to our Salvation, than now: the Fascination of the Devil was never greater, nor a Spiritual frenzy more powerful with Men; the operation of Error was never more prevailing and successful; and the minds of Men never blinder; all which (deservedly) possess the understandings of those that disesteem this great Gift of the Catholic and Orthodox Religion, and prefer Temporal Things before it.  
Let those therefore that hearty desire to be saved, preserve this Celestial Jewel, and keep it with all carefulness, because Life proceeds from it; and because 'tis a Supernatural Gift, which (without the Divine Assistance) can neither be acquired nor preserved, being environed with so many Enemies. Let them daily implore Gods help for themselves, their Children, and whole Family, and add unto their Prayers, Alms to the Poor, with other Works of Piety; for Prayer is good with Fasting and Alms, and better than to heap up Treasures of Gold, Job. 12. Let them lead Lives agreeable to their Religion, and allay their Thirst after the Goods of this Life, with expectation and hope of Celestial and Eternal; remembering the Saying of the Apostle. 1 Tim 6.9. They that will be rich fall into Temptation, and the snares of the Devil, and many unprofitable and hurtful desires, which drown Men in destruction and perdition; for the root of all Evil is Covetousness, which some desiring, have erred from the Faith, and entangled themselves in many sorrows. By these helps, they may securely walk amongst the differences and dangers of these Times; and preserving entire the Gift of the only true Religion, by it easily obtain Everlasting Life. Amen.   
To the Immortal and Invisible King of all the World, the only God, be all Honour and Glory for ever and ever, Amen.   

An APPENDIX to the foregoing Consultation.  
Whether every one may be saved in his own Faith and Religion.  
WE have said, in the Preface of the foregoing Treatise, that it was a stupid and gross Error of some, that think it sufficient to Salvation, if they believe in Christ, and that he died for our Sins; and we briefly demonstrated their Error with certain Reasons: But because this Error is now far spread, and hath infected the Minds of many, I am entreated to explicare the same more at large. Therefore I shall divide the matter into Two Questions.  
The First is, Whether it be sufficient to Salvation, to believe in God, and do no Body any injury; that is to say, Whether every one may be saved in his own private Faith or Belief, if he endeavours to live honestly and virtuously?  
The Second is, That supposing that Faith in Christ is necessary, Whether that alone be sufficient, or whether we ought to believe something else?  

The First Question.  
AS to the First Question, many, at this time, 
The Foundation of our Adversaries Opinion.  are of, Opinion, that every one may be saved in his own Faith or Religion. The Reason which they chief give is, because it seems to them incredible, that all Jews and Turks (many of which Worship God devoutly in their way, and deal justly with their Neighbours) should be damned eternally, only because they do not believe in Christ; since, in this regard, they seem not to offend very much, because (from their infancy) they were taught otherwise: For why should God (who would have all to be saved) make the way of Salvation so strict? 1 Tim. 2.4. Joh. 3.17. Why should he condemn to Eternal Punishment these miserable. Wretches (who study to please him, according to their Capacity, who do no Man any Wrong, but observe Justice and honesty of Life) merely for ignorance of that which they have not been sufficiently instructed in.  
But this Opinion, though consulting only Natural Reason, 
It is refuted with Four Reasons.  it seems to have some show of Truth and Equity; yet considering those things which God hath revealed to us in Scripture, is altogether a Paradox: For, if every Turk or Jew may be saved in his own Faith or Belief, then in vain the Apostles and Holy Fathers laboured so much to plant the Faith of Christ; for they might abstain from a profession of this Doctrine, without loss of their Salvation, and remain contented with the Jews, with a coufession of one God. I add moreover. Christ therefore was made Man in vain; he wrought so many Miracles in vain, that People might believe him to be the Messiah, and Saviour of the Would in vain he was Crucified and died; for none of these things were necessary to Man's Salvation: It had been enough to have sent Preachers through the World to persuade Mortals to believe in one God. The Apostle uses this way of arguing, saying, If Justice be by the Law, than Christ died in vain, Gal. 2.21. that is, if Justice may be obtained by the knowledge of one God, and observation of the Law, than Christ died in vain; because his Death was not necessary to Salvation.  
Second Reason.  
Again, the whole Scripture will he found false and lying; which teaches, That Christ is our Mediator, Redeemer, and Saviour, which proposes him a Propitiator for us, by Faith in his Blood, Rom. 3. by whose Sucrifice, we are reconciled to God; by whose Blood we are cleansed from our Sins, and by whose Faith we are justified, Apoc. 1.7. for there is no other Name under Heaven given among Men whereby we must be saved, Act. 4.12. All these things were in vain, and false, if every one might be saved in his own Religion.  
Object. Perhaps some will say, that Christ is indeed our Redeemer, and all Good to us proceeds from him; yet a belief in him is not abfolutely necessary to Salvation; for it sufficeth to believe, that all our Happiness springs from the Bounty of God, and is needless to know the means of conferring it.  
Answ. But this is repuguant to the Holy Scripture, and Reason; because the Scripture plainly teaches, that Christ's Redemption is not applied to us, 
Why Faith in Christ is necessary to Salvation.  but by Faith in him; and therefore all that believe not in Christ, are without Justification, remain in Sin, and are the Children of Wrath, and Damnation. 'Tis likewise against Reason; because to be made partakers of any great and singular benefit, all reason requireth to know our Benefit and Benefactor; that we may know him (as 'tis meet) with all thanksgiving; for the condition of the Benefit and Benefactor, requires this gratitude; therefore, since the benefit of our Redemption is so strange and great, and he that gave it so sublime and excellent, and the manner of bestowing▪ It so wonderful, 'tis requisite we should know all this, lest we should live and die altogether ungrateful to so great a Benefactor; lest, like the Jews, we should return Curses for a Blessing, and Blasphemies for Thanksgiving. 'Tis therefore absurd, that those who believe not in Christ, should be partakers of the same Happiness with them that are to be saved by Faith in Christ; the which also is confirmed by this that none can be saved, who is ignorant of God, and the benefit of his Creation; else all Idolaters may be saved; therefore, neither he can be saved, that is ignorant of the benefit of our Redemption; because the benefit of our Redemption is far greater and more admirable, and pertains more to the Glory of God and Christ, and requires of us a more ample Honour, Service, and Thanksgiving.  
Nor is it sufficient to know in general, 
The benefit of our Redemption is to be known in particular.  that all this Happiness comes to us from God; this is not enough to pay that gratitude and honour due to him; but we ought to know what and how great this benefit is; how, and in what manner and way he conferred it; namely, that he delivered us from Sin, and Eternal Death, that he opened us the passage to Eternal Life, and that also, by a way most stupendious and strange; to wit, by uniting our Nature to his own, and therein suffering death for us: For this chief commends his Charity, Mercy, and Justice; this requires of us all Obedience, all Praise, Benediction, and ; and these are principally to be known by us, as necessary to Salvation.  
Third Reason.  
Again, if every one may be saved in his own Faith, than that Faith sufficeth to Salvation which is no infused gift of God, but a Humane Persuasion, conceived by a private judgement, supported by Humane Authority, and built on a fallible foundation: For although the Turks believe one God, Maker of Heaven and Earth, and Rewarder of Good and Evil Works; yet this Faith is not from the Holy Ghost, but from a private Judgement, or rather from the Devil: for they do not so believe, because God hath revealed it to Men by some true Prophet, but because Mahomet (whom they imagine to be God's Prophet and Instrument to instruct Mortals) has so declared it in his Alcoran. Therefore, although that which they believe is true, yet because the Foundation, and all their reason of believing is false and pernicious; to wit, that Mahomet is a Prophet of God: the Faith itself (whereby they believe) is deceitful, and (in regard of the foundation on which it depends) is noxious and destructive to Salvation, necessarily infecting the Mind with the contagious Errors of that Sect. How then can it be said, that that Faith is sufficient to their Salvation, or that they can be saved by this Faith? How can that Faith, which is uncertain, fallible, and pestilential, be laid for a foundation of Justice and Salvation?  
In like manner, the Jews, although they believe the same things, and many more consonant to Truth, yet that Faith (whereby they believe these things) is deceitful, and far from the Spirit of God: For, the main reason of their belief is, because their Rabbins and Doctors of their Synagogue so interpret the Scriptures: for these are a Rule of Faith to them, or (which is the same thing) the Holy Scripture, as 'tis subject to their Interpretation: But all this reason of believing is false and deceitful, and no less harmful than that of the Turks. For, now it is as bad to believe the Rabbins to be endued with the Spirit of God (for the right interpretation of Scripture) as Mahomet to be a Prophet of God; nor are they driven to less absurdities by force of that Principle: How then can such a Faith be the Basis or Groundwork of Salvation?  
Fourth Reason.  
Lastly, This Opinion makes no difference between Turcism, Judaisme, and Christianity, but in some small matters, nothing at all necessary to Salvation; so that 'tis all one what Religion you live in, because you may be saved in any; which is to open a way to the Alcoran, and to equalise Mahomet with Christ, or rather to introduce Atheism: For, to allow of every Religion, is to take away all Religion, and think none necessary; since there can be but one only true Religion.  
The Fundamental Reason (on which this Opinion chief depends) is of no moment.  
For, First, if it be not incredible, That God for many thousand years, 
An Answer to the Foundation of the other Opinion.  left the whole World in Idolatry (except the Jewish Nation, a little part of it) and suffered the same to run headlong into destruction, although amongst them there were many famous Wits, and serious Worshippers of their Gods, and Lovers of Humane Justice and Honesty; it ought not to seem incredible, that the Turks and Jews (at this time) live in the state of damnation.  
Secondly, The Turks and Jews (now) who believe not in Christ, are less , then (of old) the Heathens were, that did not acknowledge one God, Maker of Heaven and Earth. The reason is, because, when almost the whole World was overspread with Idolatry, the violence of common custom swept away all; nor did reason much sway with private Men to doubt of their Religion; and if any doubt did arise, there was no easy way of knowing the Truth. But (now) since the Christian Faith hath compassed the World, so that Christians are to be found every where, both Jews and Turks have manifold occasions to doubt of their Religion; and if they refuse or carelessly neglect to confer with Christians about it, out of hatred to Christian Religion, or any other cause, they render themselves inexcusable before God. For the Affair of Religion and Salvation is of so great moment and concern, that it is to be preferred before all other things, and aught (with the greatest care and diligence) to be sought after (where there is just occasion to doubt) although you were to go into the remotest Countries for satisfaction.   

The Second Question.  
THe other Question is, Whether it be sufficient to Salvation to believe in Christ, and that he died for our Sins, although we refuse to believe many other things?  
Many (especially the Vulgar) think this to be sufficient, if they believe those things concerning God and Christ, which are contained in the Apostles Creed; all other matters they count indifferent, and that every one may believe of them as he is really convinced; for they think that every one may believe the Creed, according to his own sense and interpretation. Therefore they judge, that every one which confesseth Christ, may be saved in his own Faith, or Belief; whether he be a Papist, or Lutheran, or Presbyterian, or Anabaptist or of any other Sect: For all these hold the same Head, which is Christ, Col. 1.19. and 2.8. all rely on the same Foundation, which is Jesus Christ, 1 Cor. 3.11. Therefore they cannot fail of their Salvation, although they descent in many other things. Hence it is, that some Princes (which are of these New Religions) labour very much to establish and amplify their Dominions, by making the Lutherans and Calvinists but one Church, and endeavouring to persuade the People, that there is no difference amongst them, but only in some small Matters and Ceremonies.  
But this Opinion brings with it many ill Consequences.  
First. Because it saves almost all ancient Heretics: 
This Opinion is confuted with Ten Reasons. First Reason.  For many of them confessed Christ, and believed the Apostles Creed, according to their own interpretation. The Arrians then may be saved in their Heresy, who deny the Son of God to be of the same Substance with his Father. The Macedonians, who made the Holy Ghost inferior to the Son. The Nestorians, who held two Persons in Christ. The Eutychians, who affirmed, that the Flesh of Christ was converted into his Divinity. The Apollinarists, who held the Divine Word (instead of a Rational Soul) united to the Flesh of Christ. The Monotholites, who maintained, that there was but only one Will and Operation in Christ. The Pelagians, who denied Original Sin, and taught, that Man, by the force of Nature, might be able to merit the Grace of God and Salvation. The Donatists, who averred that the Church of Christ was every where perished, but only in their own Communion. The Novatians, who denied repentance to fallen Sinners. The Montanists, who thought Montanus was the Holy Ghost. All these (according to this Opinion) are saved in their several Faiths and Heresies, because they believed in Christ, and the Apostles Creed, as now the Lutherans and Calvinists do: But what can be counted more absurd, and a greater Paradox in the Church of Christ? For, if Salvation may be had by such a Faith, why were so many Councils (by a Convocation of Bishops throughout the whole World) celebrated, at so great labour and charge, against these Heresies? Why were they so often Anathematised? Why did the Holy Fathers strive so much to extirpate them? Why were Catholics so much afraid of society and familiarity with those Heretics? Why did many of them rather suffer banishment, death, and all kind of torments, than subscribe to any of their Heresies? Certainly, all these things were done in valn, foolishly, and injuriously, if Salvation might be obtained in these Sects; which since no Wise Man can affirm, we must needs confess, that these Heresies are the Plagues of the Mind, and no Salvation can possibly consist with them.  
Second Reason.  
Because it condemns all Antiquity of Error, which always judged, that Heretics could not be saved; and therefore so fiercely opposed them and always studied so carefully to confute them.  
Third Reason.  
Because it condemns the Apostle, who thus writes to Titus: A Man that is an Heretic, after the First and Second Admonition, avoid, knowing, that he that is such a one, is subverted and sinneth, being condemned by his own judgement. Why is he commanded to avoid him, if his Error was not prejudicial to Salvation? Why does he say that he is subverted? Again, Their Speech spreads as a Canker, or Gangreen, 2 Tim. 3.17. As therefore a Canker is Mortal to the Body, unless it be cut, so is an Heretic to the Company of the Faithful; and therefore they are forbid to hear their Sermons, or read their Heretical Books, which are infectious, spreading like a Canker.  
But it may be some will say, that no Body is to be esteemed a Heretic, unless he denies Christ or some Article of the Apostles Creed: But this is altogether ignorantly and absurdly said; for than he would not be an Heretic that should renounce the Old and New Testament, and say, that it is connterfeited, or written by the Spirit of Man, and liable to many Errors, as are the writings of profane Authors. He would not be an Heretic, that should deny Hell, or Eternal Punishment; or that should hold, that all the Devils shall be saved; since none of these things are in the Apostles Creed. He would not be an Heretic that should condemn Marriage, and allege that Matrimony is Diabolical; that should judge some Meats to be impure or unclean of their own Nature, which the Apostle esteems Heretical. Lastly, he would not be an Heretic, that should affirm that there were Two Persons in Christ, whom St. John calls an Heretic and Antichrist, 1 Epist. c 4. nor would he be an Heretic that denies Baptism, and all the Sacraments. Lastly, none of those  should be reckoned Heretics; which is repugnant to all Antiquity, and all Doctors of the Church, since the Apostles days.  
Fourth Reason.  
This Opinion renders all Heresies and Sectaries equal with the Orthodox Faith, judging Salvation may as well be obtained by them, as by it. Then the true and Orthodox Religion will be no better than Arrianism, Pelagianism, Nestorianism, Eutychianism, and other false Religions, whieh is in itself most absurd, and nothing else but to introduce mere Atheism: For, to grant all Religions to be good, and that it concerns nothing our Salvation, what Religion we profess, is to regard no Religion at all: For, if there be any Religion, this can be but only one, as there is but one Truth, one Justice, one Faith, one Beatitude, one God and Lord of all things, one Mediator of God and Men, the Man Christ Jesus, 1 Tim. 2.5.  
Fifth Reason.  
'Tis ridiculous to say, that it is enough for a Man to believe the Creed, 
Of the Faith of the Creed.  according to his own sense or meaning, since there is but only one Truth, which if he does not attain to, than he believes falsely; but what ean a false Faith avail to Salvation? Then 'tis all one, Whether you believe the Creed in such a manner, or in no manner. Then every one may be saved, though he does not believe many Articles of Faith. The same I may say of the Scriptures; for if it be sufficient to believe the Scriptures, according to every one's interpretation, since his sense may be oftentimes erroneous, 'twill be also enough, though you do not believe them at all; For a false Faith can be no more necessary to Salvation, than no Faith, whereby a Man believes nothing absolutely.  
But if you say, that we must believe the Symbol or Creed in its true sense, than you condemn the Sectaries of these times, none of which believe all the Articles of the Creed in the same sense with Catholics; and all of them differ in the explication of the Creed, amongst themselves: Therefore (since there is but only One Truth) all the Religions of these Times must necessarily swerve from the Truth, except One only; and therefore are insufficient to Salvation.  
That they differ much in the sense, or meaning, 
The differences of Sectaries, in understanding the Creed.  of the Creed, is manifest: For that Article, And in Jesus Christ his only Son, is explicated one way by the Arrians and many Calvinists; namely, that the Son is less than the Father; and by the Catholics and Lutherans another way; for they hold him equal and of the same Substance with the Father. The Article concerning Christ's descent into Hell, the Calvinists interpret one way, saying, Christ sustained the Torments of the Damned, doubted of his Salvation, and was afraid he should have been utterly swallowed up by Eternal Death: The Catholics and Lutherans interpret it another way, and will admit of no such exposition▪ saying, it is Calvin's Blasphemy. The Article of Christ's Ascension into Heaven, etc. the Lutherans and Vbiquitarians expound one way, holding Christ's Body to be every where, as his Divinity is; otherwise the Calvinists and Catholics, who doubt not but that such Expositions do overthrow, in a manner, all the Creed, as Christ's Incarnation, Nativity, Passion, Death, ascension into Heaven, and his Coming to Judgement. The Article of Judging the Quick and Dead, Catholics expound one way, saying, that Christ shall so Judge, as to reward our Good Works in Heaven, and punish our Bad Works in Hell; otherwise the Calvinists and Lutherans, who deny all reward to Good Works, and aver, that an account will be only had of our special Faith at the Day of Judgement. The Article concerning the Holy Ghost, Catholics and Lutherans understand one way, the Arrians and many Calvinists another way. The Article of the Church, Lutherans and Calvinists understand of the invisible Congregation of the Predestinate; Catholics, of the visible Congregation of Catholics, in which many are Predestinated and many Reprobate. The Article of the Communion of Saints, the Luthcrans and Calvinists so extenuate, that they take away almost all Communion, which is taught by Catholics. The Article of Remission of Sins, they explicate of no imputation, not acknowledging any Internal Renovation, by inherent Justice, and Grace infused, as Catholics judge Sins to be remitted.  
Hereby is manifest, how great a difference there is in the understanding of the Creed. Therefore, since there is but one Truth, (this we have showed in our Consultation, to be amongst Catholics,) all Sects must of necessity hold a false Faith, and false exposition of the Creed. If therefore a true belief of the Creed is requisite, it cannot be, that every one may be saved in his own Faith. If a false Faith sufficeth, how can a false Faith be profitable to Salvation?  
Sixth Reason.  
The Holy Scripture is of no less Authority than the Apostles Creed, nor is it a less injury to God, to deny any thing expressly declared in the Scriptures, than to reject any Article of the Apostles Creed; therefore there is no reason, why our Faith should be tied to the Creed, and in other things we should be left to our Liberty, seeing we are as much obliged to believe all things in Scripture, as in the Apostles Creed: For, although we are not bound to know all things distinctly contained in the Scriptures; yet we ought to believe in general; insomuch, that we cannot (without the sin of Heresy) reject any part thereof, as false and doubtful. With what colour therefore, or what probable show of reason can it be said, it matters not how you believe in other things, so be it you believe in Christ, and the Apostles Creed? Why are we bound to believe the Creed, rather than the whole Scripture, since it is not of greater Authority than the Scriptures? This is a fancy, certainly, too vain and rude, void of any foundation.  
Seventh Reason.  
In all our Faith, we must not only regard what we believe, 
Our whole Faith depends on the foundation or motive of our belief.  but likewise (and that chiefest of all) upon what foundation we believe, or what is the sole motive of our belief: For, upon this, the whole Nature and Property of our Faith depends. For as the motive of our belief is (which we call the Foundation of our Faith) such is the Faith itself. If that be certain and cannot be deceitful, our Faith also is certain and infallible. If it be deceitful, our Faith also will be uncertain and liable to Error: For Example, The Turk believes that there is one God, Creator of all things: Why? Because the Alcoran so teaches; which he believes to be written by the Spirit of God: His Faith (although this which he believes be true) depends on a false and fallacious foundation, by force of which he is bound to believe many false and blasphemous things; as that there are not Three Persons in the Godhead, Father, Son, and Holy Ghost; that Christ is not God, and that he is less than Mahomet; that Circumcision is to be observed, and the like. Therefore this Faith (by virtue of this foundation) is fallible and erroneous. 'Tis the same case with all Heretics.  

The Faith of all Sects depends on a false foundation.  This being laid down, I thus argue. That Faith which depends on a fallacious foundation (although it believes some things which are true) yet cannot be said to be sufficient to Salvation; but the Faith of all Sectaries of this time, depends on a fallacious or wrong foundation; therefore it cannot be sufficient to Salvation. The Proposition is manifest of itself: For how can that which is false and lying be the Basis or Foundation of Eternal Salvation? how can the true Religion (whereby we please God) be founded on a false belief? Certainly, this is as far from all reason, as if you should say, that Truth depends on a Lie, Wisdom upon Error, and Virtue upon Vice. It remains then to prove the Assumption, or other proposition, viz.  
That all Sectaries rely on a fallacious foundation, 
A threefold foundation.  I show thus: They believe their Opinions either for the authority of their Apostles (such as Luther, Calvin, Melancton, Zwinglius, etc.) who, they suppose, were endued with the Spirit of God; or because each one, by his own judgement, conceives them to be contained in the Scriptures; or, lastly, because the private Spirit inwardly witnesseth them to be true; or that such is the sense and meaning of the Holy Scripture: For whatsoever the Sectaries of this time believe, they believe for some of these three reasons, and one of the three they make the foundation of their Faith, and motive of belief: But these three Foundations or Motives of belief are altogether deceitful as you shall see.  
That the first Foundation (namely, the authority of Luther, Calvin, and others, that devised these New Religions) is deceitful, is manifest; because experience shows they could be deceived, and did really err in many things: For many things they revoked, many things they corrected, they contradicted themselyes in many things, as is clearly demonstrated in the Ninth Consideration, and Sixth Reason of my Consult about Religion. Hence it is, that now but few depend on their Authority, saying they were Men subject to Error, and therefore their Follower's desert them as they list, where they think they can find some better Doctrine. Their Authority therefore is deceitful, even in the Opinion of their own Disciples and Followers.  
Nor is the other ground less deceitful, to wit, their own private judgement, whereby they expound the Scriptures: For many things which are indeed false, to a private Judgement seem to be true; and those things which at first seemed to be true, are afterwards found to be false. Hence it is, that there are such diversity of Opinions, such chopping and changing of Religions; because Humane Judgement is very weak, especially in the Mysteries of Faith and Understanding of the Scripture, which transcend Humane Capacity.  
Many Answer, that in believing, 
Whether they rely on Scripture.  they do not rely on their own judment, but the Holy Scriptures, which cannot err. How miserably they are deceived herein, appears by this; that almost all Sectaries say, they rely upon Scripture, when they disagree in many things amongst themselves and teach things contrary to one another's Doctrine, which could not rationally be done, if they relied upon the lawful understanding of Scripture, and not on their own private judgement: For the Scripture is not where contrary to itself; it disagrees in no place with itself; therefore the reason why they so much differ amongst themselves is, because they interpret the sense of Scripture, according to their own private Judgement, which is divers, according to the variety of Judgements and Understandings of Men. They rely therefore upon Scripture, not as 'tis interpreted by the Holy Fathers of the Catholic Church, but according to their own private Judgement: For the virtue and efficacy of the Scripture, consists not in the naked Words, but in the right meaning and interpretation. Therefore their whole foundation is their own private judgement, which, how deceitful it is, the dissensions of so many Sects clearly demonstrate.  
Lastly, The Third Foundation of their belief (on which many, 
The private Spirit.  at this time, depend) is the most deceitful of all, because, among the fanatics (who pretend most of all to the instinct of the Spirit) there are the greatest differences and divisions amongst themselves; which could not be, unless the Spirit (which rules and governs them, and on which they depend) were deceitful and various. The same is observable amongst the Lutherans and Presbyterians, and the different Sects and Factions of them both: for every one is certain of the truth of his Opinion, by the private Spirit, which instructs him; whereby it is most manifest and clear, that this Spirit is not the Holy Spirit, the Spirit of God and Truth (which cannot teach contradictions and be against itself) but the Wicked Spirit, the Spirit of Error, Who is a Liar from the beginning, and the Father of Lies, who lives in the Children of unbelief, Joh. 8.44. of whom the Apostle says, Because they received not the love of the Truth, that they might be saved, therefore God shall send them strong delusions to believe a Lie, etc. 2 Thes. 2.11. And in another place, In the latter times, some shall departed from the Faith, attending to the Spirits of Error, and Doctrines of Devils, 1 Tim. 4.1. for every Heresy is the Doctrine of Devils. And S. John, Believe not every Spirit, but try the Spirits, whether they are of God, because many false Prophets are gone out into the World, 1 Joh. 4.1.  
This is that Spirit which rules in the Hearts of Heretics, and whose Testimony brag of, as thinking it to be the Holy Ghost. This so blinds their Understandings, and perverts their Fancies, that they take Light to be Darkness and Darkness Light; they esteem the most clear Truth of the Catholic Faith to be Error▪ and their own foul and dismal Errors to be the clear Truth; and certainly were they not totally bewitched and blinded, they might easily perceive, that that Spirit (which inwardly they feel) is not the Spirit of God, (or at least, they could not choose but doubt of it,) since every Sect (amongst whom there is so great dissension touching their chiefest Principles) lays equal claim to the Testimony of this Spirit, boast of it, and follow it, and in maintaing their Tenets (repugnant to each other) chief depend on it. But this happens by the just Judgement of God: For as the Jews who would not receive Christ, were permitted to be blinded by the Devil, as 'tis plainly gathered from the Apostle, 2 Thess. 2. So Heretics▪ who have deserted the Catholic Faith (which is no less a Sin than that of the Jews) are permitted to be blinded by Satan, and led into all Ernour.  
And if a Man but attentively consider, 
A greater facination of the Devil in our Heretics than in the Jews.  he shall perceive a more powerful operation of the Devil in our Heretics, and a greater facination of their Mind, than there is in the Jews and Turks; and this for two Reasons.  

First, Because the Jews agree in their Belief, and have no different Sects amongst them Among the Turks or Mahometans there be only two, and they not much different: But amongst the Heretics of our days there are numbers of Sects, some propagated one out of another, by the rise of New Opinions, mutually condemning one another of Heresy; and all these are sprung up within 100 years or thereabout, which is a clear sign, that the Devil has a great power in the Minds of these Man, to disturb their Fancies, pervert their Imaginations and Judgements, that they can neither stand nor rest any where.  
Secondly, Because the vulgar People among the Jews and Turks, rely not upon their own judgement, nor the instinct and testimony of the private Spirit, but upon the judgement of their Doctors, or (which is the same thing) upon their Scripture, as 'tis expounded by the Doctors of their own Religion. Therefore they have some Rule of Faith, and Foundation of their Belief, agreeable to Natural Reason; namely, the consent of their Ancestors, or the Scripture interpreted, according to the Sense and Religion of their Ancestors.   
But most of the Heretics of our Times, regard not much their Ancestors and Apostles from whom they first received this New Gospel; but looking upon them as Men subject to Error, (though they also pretended to the Spirit, as well as these,) forsake them, and rely totally upon their own judgement or testimony of their own private Spirit, or (which is all one) the Holy Scripture, according to the sense of their own judgement, or private Spirit; which is an evident sign, that Satan so effectually operates in them, and infatuates their Minds, that not only every one frames to himself New Heresies and Opinions, but makes his own judgement the foundation of his Faith, and Rule of Belief; for every one thinks he is taught of God (even Women and Children) and therefore secure from all Error. What greater facination and Delusion can there be than this? Hence it is, that they have no certain and established Principles, they decree no Body of Doctrine and Religion, but ramble in uncertainties, as the private Spirit shall drive them: Nor can there be any dispute with them, about any of their Principles, because they stick to none, and (by reason of their ignorance) they know not the Doctrine of their Ancestors: But of this Spirit of Giddiness we have said more in our Consultation: Consid. 9 and Reason 11.  
Hereby it is manifestly concluded, that the whole Foundation of Faith (which the Sectaries of our time rely on) is deceitful, and therefore their Belief (which depends on it) is unprofitable to Salvation.  
Eighth Reason.  
If every one may be saved in his own Faith, that confesses Christ, why is there so great a dissension amongst Religions? Why do they all condemn one another of Heresy, and Thunder anathemas against each other? Why do the Lutherans refuse to acknowledge the Calvinists for their Brethren, and publicly in their Sermons and Books, avouch them to be impious and blasphemous? Why, in the like manuer, do the Chief of the Calvinists (among whom Theodorus Beza is the Father of all, after Calvin) so treat the Lutherans? Why do the Anabaptists call themselves the only faithful Christians, and esteem all others as Infidels? whereby is apparent, that this new fancy of being saved in any Religion, is not only against the Catholic Doctrine, but also against all the Sects (that have any zeal for Religion or Piety) and is only too proper for Atheists.  
Ninth Reason.  
That one may be saved, it sufficeth not to keep two or three of the Commandments, but of necessity he must observe all; according to that of our Lord, If thou wouldst enter into Life, keep the Commandments, Mat. 8.9 For Example. If any one should be an Adulterer, or Thief, although he should keep the other Commandments, yet he cannot be saved (without Repentance) as the Scriptures every where teach. So likewise, it sufficeth not to Salvation, to believe three or four Articles of Faith, but of necessity we must believe all Articles which God hath revealed and propounded to our Faith by his Church. For the true Faith is no less necessary to Salvation, than Obedience to God's Commandments; nor ought Faith to be less perfect and entire than Obedience and Observation of the whole Decalogue. As therefore our Obedience ought to extend itself to all the Commandments; so Faith ought to extend itself to all things revealed, according to St. James, Whosoever shall keep the whole Law, and yet offend in one, is guilty of all; for he that said, thou shalt not commit Adultery, said also, thou shalt not kill. Now if thou do not commit Adultery, yet if thou kill, thou art become a Transgressor of the Law, Jam. 2.10. As if he should say, he is made guilty of all, and shall be punished as a Transgressor or Violator of the whole Law, for despising the Lawmaker, who is the Author of the whole Law. Therefore, in like manner, he that shall deny one Article of Faith, although he believes all the rest, is become guilty of the breach of his whole Faith and Religion, because he contemns God, the Supreme Truth, who revealed no less this than the others: He contemns also the Catholic Church, 
1 Tim. 3.5.  which is the Spouse of Christ, and the Pillar and Ground of Truth, and which proposes to our Belief, as well this Article, as the rest. 
Note.  And this is the reason, why he is no less an Heretic, that obstinately denyeth one Article of Faith, than he that denies an hundred; because (in regard of this one which he denies) he despiseth God the first Verity, which revealed it; and he despiseth the Authority of the Church which propounds it; he makes the Church also subject to Errors and a Lie, whereby he makes all the rest uncertain, and destroys all Divine Faith: 
Note.  For if you take away the Foundation of Divine Faith, all Faith must necessarily fall to ruin and decay, and only Opinion (or human Belief, liable to Error) remain.  
Tenthly and Lastly, This Opinion is very dangerous in the practice; for it makes a man not care what Religion he is of, what he believes or disbelieves. Therefore he seeks not after the Truth, and as easily and securely receives Falsehood as Truth. And yet not only Catholics, but even the more noted Sects, such as are more eminent for Learning and Wisdom, hold for a certain and undoubted Truth, that without the true Faith and Religion, none can be saved, but will perish everlastingly. Therefore the followers of this Opinion are condemned by all wise Men, and they promise to themselves Salvation upon no Authority, no Testimony of Scripture, nor the support of Reason, relying merely upon the vain and foolish Imagination of their own Brains. Let them hear therefore out of St. Fulgentius, what Antiquity has ever held, and what the Church hath taught in all Ages: For so he writes as a general Rule of Faith.  
Hold this for a most certain and infallible Truth, 
Lib. de fide ad Pet. 6. Diac. c. 38.  That not only all Heathens, but likewise all Jews, Heretics and Schismatics, which end this present Life, out of the Catholic Church, shall go into everlasting Fire, prepared for the Devil and his Angels.  
Again, Most firmly believe and doubt not in the least, 
chap. 39  That every Heretic or Schismatic baptised in the Name of the Father, Son and Holy Ghost, if he be not reconciled to the Catholic Church, whatever Alms he gives, and let him live never so virtuously and devoutly, though be should lay down his Life, and shed his Blood for Christ's sake, yet he cannot be saved: For every one that sticks not to the Unity of the Catholic Church, neither Baptism, nor Plentiful Alms, nor Martyrdom for Christ, will profit to Salvation, so long as any Heretical or Schismatical perverseness remains in him, which leads to Death.  
This was always the belief of the Holy Catholic Church, and the undoubted Doctrine of all the Fathers; which if all who are out of the Catholic Church would seriously and sadly consider, and lay to heart, they would clearly see, what a dangerous State they live in; and being sensible of their danger, with Holy Resolutions hasten to the Ark of Salvation, to preserve themselves from Eternal Ruin; Which that they may do,  
Do thou, O Christ, The True Light of the World, Enlighten their Minds, Amen.  
FINIS.