from the communion of the Church is no longer a member of the sayd Church 4. This verity to wit That Schismaticks are not members of the Church of Christ is besides the former proofes warranted with the authorityes sentences of the ancient Fathers And first S. Cyprian thus purposely writeth of Schismatikes Qui (h) Lib. 4. ep 9. ad FloreÌ„ cum Episcopo non sunt in Ecclesia non sunt Those who agree not with the Bishop meaning the supreme Bishop of Gods Church are not in the Church And againe the sayd (i) Lib. de vnitate Ecclesiae Father most elegantly coÌ„pareth Schismatikes to Beames diuided from the sunne to Boughs cut off from the tree to Riuers wholy separated from their springes Saint Chrysostome discoursing of Schismatikes thus sayth Schismatis (k) Hom 3. in ep 1 ad Cor. significantia satis eos arguit c. The very signification of this word schisme is a sufficient and vehement condemnatioÌ„ of them c. Which Father in another (l) Hom. 13. in ep ad Ephes place compareth a schismatike to the hand cut off from the body which thereupon ceaseth to be a member and expressely affirmeth that Schismatiks though they consent with the Church of Christ in doctrine yet are not in the Church of Christ but in altera Ecclesia meaning in a Church different from the Church of Christ S. Hierome distinguishing schisme from heresy thus discourseth Inter (m) In c. 3. ad Tit. heresim schisma hoc interesse arbitramur c. VVe take this to be the difference betweene heresy schisme that heresy maintayneth a peruerse and false doctrine whereas schisme ab Ecclesia pariter separat in like manner separateth a man from the Church in regard of dissention and disobedience towardes our Bishop S. Augustine thus wouÌ„deth a Schismatike Haeretici (n) lib. de side simbol c. â—0 Schismatici congregationes suas Ecclesias vocant c. Heretiks and Schismatikes do call their congregations the churches But Heretikes doe violate their fayth in beleeuing falsely touching God whereas Schismatikes though they beleeue the same points which we beleeue yet through their dissentions they do not keep fraternall charity wherefore we conclude that neyther an Heretike belongeth to the Catholike church because he loueth not God nor a Schismatike because he loueth not his Neighbour To conclude Fulgentius (o) lib. de fide ad Petrum cap. 38. 39. agreeth with the former Reuer Father in this point saying Firmissime tene c. Beleeue for certaine and doubt not that only Pagans but also Iewes Heretikes and Schismatikes who dye out of the Catholike church are to go to euerlasting fire 5. And thus farre touching Schismatikes who because they be not of the Church of Christ cannot obtaine saluatioÌ„ which point being made euident by so many authorityes both diuine and human then much more strongely may we conclude that Heretikes as exceeding the Schismatikes in prauity and malice and being excluded in like sort with theÌ„ out of the Church of Christ cannot he saued But before I end this Chapter giue me leaue good Reader to expatiate a little beyonde my designed limits O then you Schismatikes heere in our owne country whose soules are so wholy absorpt in earthy muddy considerations cast your eyes vpon your owne states vse some small introuersies vpon your selues You see what a dangerous censure the ancient Church of Christ by the mouthes of its chiefe Pastors Doctors hath thundred against you It sayth You are not of Christs church you are aliens and strangers therto It further pronounceth That dying in such your state you are all depriued of all hope of saluation Good God what stupor dulnes of yours is this Are you Christians Preferre then Christ before the world Feare your God more then man Giue then to God what is Gods to Caesar what is Caesars Reflect vpon these ensuing principles of the Catholike therefore your owne Religion 6. The one that God ordinarily deriueth his grace vnto mans soule by the conduicts of his sacraments and giueth absolution of ones sinnes particulerly by the sacrament of Pennance and confession you wilfully depriue your selues of the participation of the Sacraments and therby of grace of the remission of your sinnes are you not then as dryed branches void of that heauenly grace which giueth life to the soule You waÌ„t the grace forgiuenes of your sinne s where then is your hope of eternall life Remember the Apostles wordes be afraid Gratia Dei vita aeeterna do not disioyne those asunder which S. Paul hath so inseparably vnited 7. The second the vncertainty of any particuler mans saluation which point is able to strike you dead through feare the rather since it is noe small signe of mans future damnation deliberatly and willfully yeare after yeare to diuide himselfe from the Church of Christ and from al the spirituall influences streaming from thence 8. The third that there is a Purgatory the paines wherof though terminable yet are insupportable Suppose then the best that is that you finally dye with true repentance and reconciled to Gods Church which yet is not in your power but out of the maine Ocean of Gods mercy neuertheles your owne fayth assureth you that you must suffer in that place euen insufferable tormeÌ„ts for your former dissimulation that your continuance in thus dissembling with God serue but as bellowes the more to blowe that dreadfull fire Oh how great interest then are you to pay in the end for the enioying of this your mispeÌ„t time If you be Catholikes though but in hart you beleiue all here said and therfore may the more assuredly presage of your owne future misery If you doe not beleiue these three former points of Catholik Religion then are you lesse damned for want of true faith then otherwayes by your vnchaungeable schismatical liues for want of due conformity to the Church of Christ therefore I wishe you to awake out of that schismaticall letargy of the soule and dayly meditate of that of the Apostle Rom. 10. Corde creditur ad iustitiam ore fit confessio ad salutem With the hart we beleeue vnto iustice but with the mouth confession is made to saluation But I will stay heere my penne remembring my vndertaken subiect and will proceed to the next head The same proued by arguments drawne from reason CHAP. VIIII TO passe from the authority of Gods sacred word his holy Church the ancient Fathers the pillars therof touching the nature of heresy and of Heretikes as also touching the vnity and infalibility of the same Church and the persons disincorporated and separated from it from all which heades it hath beene euidently euicted that a man obstinatly defending any one errour in fayth and Religion cannot expect saluation It now remayneth that the same be made euident by force of reason that therby all men
enioying the faculty of reason may the more easily subscribe to so vndeniable a verity say with the Psalmist heerein Psal 92. Testimonia tua credebilia sunt nimis Well then the first and chiefest reason is taken from the causes of true fayth where for the better conceauing thereof we are to vnderstand that fayth is a supernaturall habite not obtayned by the force of Nature and that who resteth doubtfull or staggering of any one article is charged by the Canon-law with flat infidelity according to that Dubius (b) Iure Canon c. 10. de Haeretic in fide infidelis est Therfore to the beliefe of any one article of fayth two things doe concurre the one is the first reuealing verity as the schoolemen speake which is God himselfe the second is the Church propounding the article to be beleeued Now when we beleeue any point of fayth God who is the first reuealing verity as is sayd reuealeth it to the Church and the Church propoundeth it so reuealed to vs to beleeue and thus we beleeue a point of fayth thorough the authority of God reuealing and the Churche propounding And this is most consonant and agreeing with that most admirable and infallible rule of fayth set downe by the most ancient Vincentius Lyrinensis in the beginning of his Commonitorium deseruing to be stamped in characters of gold I (c) Initio commonitorij haue demanded sayth this Authour very many thinges of many men excelling renowned for learning and sanctity of life how and by what way I might fortify my fayth in tyme of heresyes arysing and I euer receaued this answere of all or in manner of all that whether I or any other desirous to auoyd the snares of Heretikes and to continue sound in the Catholike fayth he must by Gods assistance Fidem munire duplici ratione fense his fayth with a double reason Sacrosancti Canonis authoritate deinde Ecclesiae Catholicae traditione First by authority of Gods word secondly by tradition of the Catholike Church Thus farre Vincentius Thus we see where we beleeue any thing though it be materially true and not through this former authority this is not supernaturall beliefe in vs but only an opinion grounded vpon other reasons inducements Euen as the Turke beleeueth that there is one God Creatour of the world yet this his beleefe is no true fayth but only an opinion of a thing which is true since this his beliefe is grounded only vpon his Alcoran being otherwise a fabulous booke though of the being of one God it speaketh truly 2. Now to apply this to my purpose This first reuealing verity which is God through whose authority wee ought to beleeue euery article of fayth doth with one and the like authority reueale all articles of Christian Religion so as it is as forcibly to be beleeued that there is for example a Purgatory or that we may pray to to Saints suppose these articles to be true as that there is a Trinity or that Christ was incarnated From whēce it ineuitably followeth that who beleeueth in the Trinity and yet doth not beleeue that there is a Purgatory or that we may pray to Saints hath no true and supernaturall beliefe of the Trinity but only beleeueth that there is a Trinity because he is persuaded thereto only by his owne reason or through some other humane authority For if he did beleeue that there is a Trinity or that Christ was incarnate through the authority of God so reuealing this truth so to be beleeued by the same authority he would haue beleeued that there is a Purgatory and that we ought to pray to Saints seeing both the articles of the Trinity and of Purgatory or praying to Saints are equally and indifferently alike propounded by God and by his Church to be beleeued 3. And seeing to the same authority euer the same reuerence affiance and credit is to be giuen thus we may demonstratiuely conclude that what Protestant doth beleeue in the Trinity and yet doth not beleeue that there is Purgatory Praying to Saints Freewill the Reall presence admitting them once to be true or any other points controuerted betweene the Catholikes and the Protestants the same man hath no true fayth of the Trinity of the Incarnation and consequently for want of a true and supernaturall fayth cannot be saued since we reade Qui non (d) Marc 16. credit condemnabitur VVho beleeueth not shal be condemned And from this former ground it it proceedeth that S. Thomas (e) 2. 2. q 5. art 3. and all learned schoolemen teach that who beleiueth not only for Gods authority so reuealing any point whatsoeuer great or small fundamental or not fundamental the same man belieueth not any other article at all with a true and supernaturall faithe And hereto accordeth those words of (f) Lib. de prescr Tertulliā against Valentinus an Heretike Some thinges of the law and Prophets Valentinus approueth some thinge he disaloweth that is he disallowech all whilest he disproueth some Which sentence of Tertullian must of necessity be true since who reiecteth the authority of God in not beleeuing any one article propounded by God to be beleeued the same man begetteth a suspition or doubt of Gods authority for the beleeuing of any other article how fundamentall soeuer 4. Another reason may be taken from a distinction of fayth vsed by the learned which faith is of two sorts the one they call Explicite fayth the other Implicite Explicite fayth is that which all men vnder paine of damnation are bound expressely to beleeue as the Trinity the Incarnation of our Sauiour his passion the Decalogue or ten Commandements c. Implicite fayth is that which comprehendeth all those pointes which a man is not bound expressely and distinctly to beleeue in particuler though he be expressely boūd not to beleeue any thing contrary therto but is to rest in the iudgment of the Church cōcerning all such points and what the Church of Christ houldeth therein implicitly to beleeue This distinction is warranted not only in the iudgment of all Catholike schoole men but also in the iudgement of the most learned (g) D. Baro. l. de fide eius ortu p. 40. Hooker in Eccles politia in praefat p. 28. by Maelanct l. 1. epist epist ad Regem Angliae Protestāts though they forbeare the phrases of Explicite and Implicite fayth and particulerly of D. Field who in these wordes following giueth the reason therof saying For seeing (h) In his Treatise of the Church in his epist dedicatory to the Archbishoppe the Controuersies of Religion in our tyme are growne in number so many and in nature so intricate that few haue tyme and leasure fewer strength of vnderstanding to examine them what remayneth for men desirous of satisfaction in things of such consequēce but diligently to search out which among all the societyes of men in the world is that blessed company of holy ones that househould
peculierly ascribed the name Catholike Catholicum (c) Pacianus epis ad SympronianuÌ„ quae est de nomine catholico istud nec Marcionem nec Apellem nec Montanum sumit anthores That fayth is which was prophecyed to be of that dilating and spreading nature as that to it all (d) Isa 2. expouÌ„ded in the English bibles aÌ„no 1576 of the vniuersality of the Church or fayth of Christ Nations shall flow and which shall haue the (e) Psal 2. expounded of the Churches vniuersality by the foresayd English Bibles 1576. end of the earth for its possession from sea (f) Psal 72. to sea beginning (g) Luc. 24. at Hierusalem among al Nations That fayth the Professors wherof shal be a (h) Dan. 2. in which is included the continuance of the churche without interruption Kingdome that shall neuer be destroyed but shall stand for euer contrary to the short currents of all heresies Of which S. Augustine thus writteth Many heresies are allready dead they haue continued their streame as longe as they were able Now they are runne out and their riuers are dryed vp The memory of them that euer they were is scarce extant That faith the members whereof in regard of their euer visible eminency are stiled by the holy Ghost A (i) Psal 57. mountaine prepared in the top of mountaines and exalted aboue all Hilles with reference wherto to wit in respect of the Churches continuall (k) Isa 2. whereby is proued the churches euer visibility visibility the aforesaide S. Augustine coÌ„pareth it to a tabernacle placed in the sunne (l) Tom. 9. in ep Ioan. tra 2. That faith whose vnion in doctrine both among the members therof and with their head is euen celebrated by Gods holy writte since the Church of God is therefore called One (m) Rom. 17. Cant 6. Ioan. 10. which places â—oâ— proue the Churches vnity body one spouse and one sheepe-fould which preuiledge S. Hierome acknowledgeth by his owne submission in these wordes I (n) Epist ad Damae sum do consotiate or vnite my selfe in communion with the chayre of Peter I know the Church to be builded vpon that Rocke whosoeuer doth eate the lambe out of this house is become prophane That faith for the greater confirmation wherof God hath vouchsafed to disioint the setled course of nature by working of diuers stupendious and astonishing miracles according to those wordes of our Sauiour Goe (o) Mat. 10. in which words our Sauiour maketh miracls a marke of true faith or the Churche preach you cure the sicke raise the dead cleanse the leapers cast out Diuels A prerogatiue so powerfull efficacious with S. Augustine that he expressely thus confesseth of himselfe Miracles (p) Tom. 6. contra epist. Manich c. 4. are amongst those other things which most iustly haue houlden me in the Churches bosome To conclude omitting diuers other characters as I may tearme them or signes of the true fayth that fayth which is of that force as to extort testimony and warrant for it selfe euen from its capitall and designed ennemyes answerably to that Our (q) Deut. 32. which words include the confession of the aduersary to be a note of truth God is not as their Gods are our ennemyes an euen witnesses Whereunto the Protestants heerein seeme to yeald since no lesse from their owne (r) This is proued in that Protestants do not rebaptize infants or children of Catholike Parents afore baptized Now these Infants are baptized in the fayth of their parents as all children are by the doctrine of all learned Protestants But if this fayth of Catholike parents be sufficient for the saluation of their children dying baptized therein then much more is it sufficient for the saluation of the Parents themselues since it is most absurd to say that the Catholike fayth of parents should be auaileable for their children or infants dying baptized therein and yet not auayleable for the Parents practise then from their acknowledgement (s) See thereof D. Some in his defence against Penry pag. 182. and D. Couell in his defence of M. Hookers fiue bookes of Ecclesiasticall pollicy pag. 77. in wordes they ascribe to our Roman fayth the hope of saluation To this faith then good Reader with an indubious assent adhere thou both liuing and dying Flye Newtralisme in doctrine as the bane of all Religion Flye Protestancy as the bane of Christs true Religion and say with (t) Epist ad Symphronianum Pacianus Christianus mihi nomen est Catholicus vero cognomen Illud me nuncupat istud me ostendit A Christian is my name a Catholike my surname that doth denominate me this doth demonstrate me The contents of the Chapters THat a man who beleiueth in the Trinity the Incarnation the passion c. and yet beleiueth not al other articles of Christian faith cannot be saued And first of the definition of Heresie and of an Heretike Pag. 9. 2 The foresayd verity proued from the holy Scripture p. 15 3 The same proued from the definition nature and proprietie or vnity of faith pag. 29. 4. The same proued from the want of vnitie in faithe betweene the Catholikes and the Protestants touching the Articles of the Creede And from that that the Catholike Protestant do agree in the beliefe of diuers articles necessarily to be beleeued and yet not expressed in the creed pag. 33. 5. The same made euident froÌ„ the like want of vnity in faith betweene the Catholike and the Protestant in articles necessary to be beleiued and yet not expressed in the creed pag. 48. 6. The same proued from the authority or priuiledge of Gods church in not erring either in her definitions of faith or condemnation of Heresies and first by councells pag. 56. .7 The same proued from the like infallible authority of the church in not erring mainfested from the testimonies of particuler Fathers pag. 67. 8. The foresaid truth euicted from that principle that neither Heretikes nor Schismatikes are members of the church of God pag. 81. 9. The same proued from arguments drawne from reason pag. 90. 10. The same proued from the different effects of catholike Religion and protestancy touching vertue and vice pag. 102. 11. The same verity proued from the fearefull deaths of the first broachers of protestancy pag. 115. 12. The same confirmed from the doctrine of recusancy taught by catholikes and Protestants pag. 118. 13. The same manifested from the writings of the Catholiks and Protestants reciprocally chardging one another with heresy And from the insurrections warres and rebellions begunne only for Religion pag. 126. 14. The same proued from the Protestants mutually condeÌ„ning one another of heresy pag. 13. 15. Lastly the same demonstrated from the many absurditye necessarily accompanying the contrary doctrine pag. 142. 16. The conclusion pag. 165. FINIS
Treatise I haue thought good to entitle it with the words of our Sauiour Qui non credit condemnabitur (e) Marc. 16. He that beleiueth not shal be condemned as being a sentence which best sorteth to the matter here handled and which indeede really though breifly inuolueth in it selfe the truth here discussed The sourse from whence this Libertinisme beleife did take its first emanation and flowing is the contempt of the authority of the Catholike Church for thus reasoneth our Newtralist in Doctrine 4. Both Papists and Protestants doe agree in beleiuing the Trinity the Incarnation the Paession c. but they mainly dissent touching Purgatory Praying to Saints Freewill the sacrifice of the Masse Iustification c. therfore I will embrace and follow that doctrine meaning the doctrin of the Trinity the Incarnation Passion c. and hould it necessary to saluation in which all sides doe agree But since the dissentions and disagreements in Religion are of these secondary lesse principall points to wit Purgatory Praying to Saints c. and since it is impossible that both the Papist and Protestant should teach truly in the said articles for they teach meere contrary doctrines therin And further seeing I haue no more reason to belieue the one side then the other and it is impossible for me to belieue both therfore my resolution is contemning the authority of Gods Church in its definitions of these articles peremptorily to stand to neither but will hold the doctrine of Purgatory Praying to Saints and all other controuerted points of fayth at this day betwene Papists and Protestants matters meerly of indifferency and of that nature as that neyther the true nor false beleife of them can eyther further or hinder a mans saluation Thus disputeth our Newtralist And thus whilest he wil be of all Religions he wil be of no Religion Then which as if Religion were only but an intentionall and no reall name or word what can be inuented more impious and Atheistical in it selfe more repugnant to sacred scriptures more crosse to the practice of all antiquity and as herafter shal be proued more adueise to all naturall reason so dangerous it is for a Christian once to dismember himselfe by pertinacy of iudgmeÌ„t from the Church of Christ and so truly is verified of such a man that sentence of Optatus Deserta (f) Lib. contra Parmentan matre Catholica impij filij dum foras excurrunt se separant errando rebelles abscedunt Our mother the Catholike Church being once forsaken her wicked children do goe out and depart from her and thus being become Rebells through erring do hyde themselues Thus we see how these all reconciling Omnifidians doe carry themselues who through the pretended immensity of their pretended charity forsooth can promise saluations to al Religions and who seeke to introduce a peace into Gods Church by compounding al controuersies of faith farre more dangerous then are the warres contentions of Heretikes 5. Now seeing all such men make no more accompt of diuersity of Religions then others doe of wearing suits of apparrel of different coulours and seeing by such their lukewamenes in matters of faithe they seeme to be all Laodiceans therfore wee may asure our selues that the commination and threat denounced against the Church of Laodicea registred by the (g) Apoc. cap. 3. Euangelist shall without finall repentance fall vpon them Because thou art lukewarme and neither colde nor hot I will vomit thee out of my mouth But good Reader as vnwilling to transgresse the accustomed limits of a preface I will detaine thee noe longer only I haue thought good to put thee in mind and so to end with the sentence and iudgment of Saint Augustine passed vpon the Pelagians as for some delibation and tast of the subiect herafter handled who beleeued in the Trinity in Christ and his Passion were men of moral and honest conuersation yet for houlding that only by the force of nature without the assistaunce of Gods grace a man was able to exercise vertue and flye vice a point no more fundamentall theÌ„ most of the controuersies betweene the Catholikes and the Protestants they are registred for Heretikes by the saide S. Augustine consequently not to be in state of Saluation his words (h) Epist. 129. â—37 are these Nec tales sunt Pelagiani quos facile contemnas sed continenter viuentes atque in bonis operibus laudabiles nec falsum Christum sed vnum verum equalemque patri coeter num veraciterque hominem factum venisse credentes venturum expectantes sed tamen ignorantes Dei iustitiam suam coÌ„stituere volentes Heretici sunt In English thus Neither are the Pelagians such men as are easily to be contemned for they doe liue continently and are laudable for their good workes They further doe belieue not in a false Christ but in one true Christ who is equall coeternall with his father and who was truly made man They beleeue that he is allready come and they expect him hereafter to come yet because they are ignorant of the iustice of God and would make it their owne iustice meaning because they taught it might be obtained by their owne naturall force therfore they are Heretikes Thus farre Sainct Augustine with whome I end leauing thee Good Reader to the deliberate and studious perusall of these ensuing leaues and intreating most earnestly the praiers of all good Catholikes for the remission of my manifould and infinite sinnes and for an happy houre of the dissolution of my ould and decaied body Your soules well-wishing friend William Smith QVI NON CREDIT CONDEMNABITVR MARC 16. That a man who belieueth in the Trinity the Incarnation the Passion c. and yet beleeueth not all other articles of Christian Faith cannot be saued And first of the definition of Heresy and an Heretike CHAP. I. BEFORE we come Good Reader to dispute particulerly of the subiect of this discourse I hould it most conuenient in place of a short Prologomenon or Preface to prefixe and set downe the true definition of Heresy or an Heretike since this method wil giue light to the whole ensuing Treatise and wil best manifest what opinions be Heresies and what men Heretikes and consequently seeing heresy is incompatible with saluation cannot stand with the purchase of heauen will demonstrate that not any one Religion professinge the name of Christians though it maintaineth but one heresy can iustly promise to it selfe the hope of saluation or eternall life Well then Heresy or Heresis as we tearme it in latine is a greek word signifying as much as Electio Election or choyce comming of the greeke Verb aireo in latin Eligo to choose or make choice of So as this word Haeresis originally and primatiuely signifyeth election or choice as is sayd in generall yet because they who deuide themselues by maintayning false opinions from the Church of Christ doe make choyce of these their
that this remission of sinnes is performed when the soule by a true and inherent iustice and by infused guifts of God enioyeth a renouation of her selfe and therby becommeth truly iust in the sight of God the Protestants disallowing all inherent iustice doe only acknowledge an imputatiue (a) Kemnitius in exam Concil trid Caluin l. 3. instit c. 11. iustice or righteousnes which consisteth in that the iustice of Christ is as they teach only imputed vnto sinners so as wee remaine still sinners though sinnes be not imputed vnto vs through the iustice of Christ a doctrine most iniurious to the most meritorious passion and death of Christ Thus haue wee runne ouer the articles of the creede from whence wee collect that seeing as is aboue intimated he only belieueth auaileably truly the creede who belieueth it in that sence in which the Apostles did wryte it seeing there are meere different or rather contrary constructions of each article giuen by the Catholikes and Protestants so that if that construction of the Catholiks be true it followeth necessarily that the other of the Protestants befalse or contrarywise We may therefore ineuitably conclude that it is not sufficient to saluation for any one to say that he belieueth the creede who belieueth the words of it in generall without restrayning them to any peculier construction giuen eyther by the Catholikes or Protestants except he belieue it in that one particuler sence and none other which was intended by the holy Ghost when it was first framed by the Apostles 11. Now in this next place we are to demonstrate that graunting for a tyme by an Hypotesis or supposall that a man did beleeue the articles of the creed in their true sense or construction yet followeth it not that this beliefe though it be necessary were sufficient alone for a man to obtaine his saluation thereby and the reason heerof is because it is most certaine that there are diuers points of Christian Religion houlden necessarily to be beleeued in the iudgment both of Catholikes and Protestants accordingly are beleeued ioyntly both by Catholikes and Protestants and yet the sayd points are not contayned or expressed in the Creed Among others I will insist in these following 12. First That there are certaine diuine wrytinges of infallible authority penned by the holy Ghost which we commonly call the Scriptures of the oulde new Testament of which Testament we find no mentiō in the Creed and yet all men are bound vnder payne of damnation to beleeue that such wrytinges there are since otherwayes abstracting from the authority of the Church there were not sufficient meanes left to beleeue that it were a sinne to breake any of the ten Commandements or which is more that Christ Iesus was the true Sauiour of the world 13. Secondly That there are spirituall substances which we call Angels which now enioy the most happy sight of God and that many thousands of them did fall presently after their creation and are become those malignant spirits which vsually are tearmed Diuells 14. Thirdly That there is any materiall place of Hell where the wicked are tormented of which wee find nothing in the Creed in the iudgment of Protestants for although the word Hell be mentioned in that article He descended into Hell yet by the worde Hell the Graue is vnderstood by most of the Protestants 15. Fourthly That the paines of the damned shal be for all eternity and not for a certaine tyme only 16. Fifthly That Adam did presently vpon his creation fall from the grace of God and thereby transferred Originall sinne vpon all mankind So as by reason of his fall all men are borne in Originall sinne 17. Sixthly That the world was once drowned for sinne which innundation is commonly called Noës floode 18. Seueanthly That our Sauiour whilest he conuersed heere vpon earth did many miracles 19. Eightly That S. Iohn Baptist was our Sauiours Precursor or forerunner and that our Sauiour did chose to him certaine men for his Apostles which did first preach and plante the Christian fayth through out the whole world 20. Ninthly That Circomcision is now forbidden as a thing most vnlawfull and vngodly 21. Tenthly That there are any sacraments of the new Testament instituted by Christ for the spirituall good of mans soule 22. Eleuenthly That before the ending of the world Antichrist shall come who shall be a designed ennemy of Christ so as he shall labour to subuert and ouerthrow all Christian Religion 23. These points besides some others all Christians aswell Protestants as Catholikes do beleeue and doe hould that the beliefe of these points is necessary to saluation and yet not any one of all these articles is expressed or set downe in the Apostles Creed whence I conclude that the Apostles Creed cannot be a sufficient boundary to containe and limit an auaileable fayth For what hope can that man haue of his saluatiō who beleeueth that there are neither any diuine Scripture nor any Decalogue commonly called the ten Commandements nor that Christ did worke any miracles nor that he instituted any Sacraments nor that there is any place of hell for the damned nor finally to omit the rest that there is any eternity of punishment 24. And heere I am to premonish the Reader that it is no sufficient answere to reply that most of al the foresayd points are expressed in the Scripture and therefore are to be beleeued this I say auaileth not seeing heere I dispute against those who maintaine with wounderfull pertinacity of iudgment that it is sufficient to saluation to beleeue only the articles nothing els which are contayned in the Creed but not any of the former articles are contayned therein Againe seeing to beleeue that there are any diuine Scriptures is not expressed in the Creed it conduceth nothing to the answering of this our argument to say that the forementioned articles are proued out of Scripture and therfore are to be beleeued 25. Neither secondly can the force of our sayd argument be auoyded in replying that al the former articles are implicitly comprehended in that article I beleeue the holy Church because the Church teacheth that all these articles are to be beleeued this is no warrantable answere by reason that as these may be reduced to this article of the Creed so also may al other points controuerted betweene the Catholikes and the Protestants be in like manner reduced to the sayd article seeing the Church of God setteth downe what is the truth what is to be beleeued in the sayd Controuersyes binding her children vnder payne of damnation aswell to beleeue the truth in the Cōtrouersyes of our dayes as to beleeue the former articles mentioned which are not expressed in the Creed And yet these our Newtralists in Religiō who make the creed the sole square of their faith do not thinke that those questions of Religion insisted vpon betweene Catholikes and the Protestants are in beleeuing or not beleeuing of
stiling her the pillar and foundation of truth And further it should follow that the Church should thus insufferably erre both in generall Councells as also in the priuate authorities and sentences of all the learned Fathers in the firste times 11. And thus for example the Councell of the Apostles should haue erred (k) Act. 15. in decreeing it vnlawfull to eate in those times blood and strangled meates In like sort the first Councell of Nice (l) Euseb l. 6 hist c. 33. should haue erred in condemning the Quartodecimani for heretikes because they would not keepe Easter day according to the custome of the church The councell of Rome vnder Cornelius for condemning the heresie of the Nouatians who reiected the Sacrament of Pennance as also for condemning the errour of Anabaptisme The councell (m) Vt patet in act 2. of Calchedon for condemning the Heresie of Eutiches and for prohibiting the mariages of Monkes and Virgins and the first Councell of Ephesus (n) Socra l. 7. c. 34. for condemning the heresy of Nestorius both which Heretikes beleiued in the most holy Trinity and acknowledged Christ for their Redeemer The fourth councell of Carthage (o) Can. 79. for sententionally decreeing that prayer and sacrifice for the dead was according to the true faith of Chirst and for pronouncing the denyers therof for Heretikes And finally to omitt other Coūcels the councell of Constantinople (p) Zonaras in vita Constantini Nicephorus l. 17. c. 27 should haue erred for condemning the Heresie of Origen who taught that the Diuels in the end should be saued And thus farre of councels condemning points of seeming indifferency for open wicked heresyes 12. But now graunting that the sayd points as they were houlden by the maintainers of thē were not Heresies that the beleiuers of them might be saued then two maine absurdityes doe ineuitably follow The first is the erring of the whole Church of God in condemning them for heresies they being not Heresies but true doctrines as is said The second the inconsiderate carriadge of the church in these matters For to what purpose or end were all these councells consisting of many hundreds of the most graue and Reuerend men of all christendome celebrated with such labour and trauaile out of all countries and infinite chardges if the doctrines for the impugning resisting condemning wherof they were gathered might be indifferently maintayned and defended on all sides without breach of true faith or danger of saluation The erring of the Church is no lesse manifested in the sentences and condemnation giuen by many of the most ancient famous learned Fathers in the primitiue Church not any one orthodoxall Father contradicting them therein against diuers maintayning opinions that seeme in regard or the Trinity the Incarnation c of small importance if so these opinions be not heresies nor the beleiuers of them Heretikes but men in state of saluation 13. And thus according hereto Florinus though he taught God to be the authour of sinne might be saued In like sort the Heretikes who in S. Hieromes dayes denyed the possibility of the Cōmandements the Manichees who denyed Free-will the Eunomians who taught that only faith did iustify The Aerians who denyed prayer and sacrifice for the dead and tooke away all fasting-dayes Vigilantius who taught that Priests might marry that we ought not pray to Saints Iouinian who helde mariadge to be better then virginity The Donatists who taught the inuisibility of the Church And finally to omit many others for breuity sake The Pelagians who denyed the necessity of Baptisme in Children All these men I say might be saued notwithstanding the former doctrines if so euery one might expect saluation in their Religion And yet we finde that the foresaid men were branded for wicked Heretikes their doctrines for damnable Heresies as in the seauenth chapter aboue is showed by S. Irenaeus S. Hierome S. Epiphanius Philastrius S. Augustine Theodoret and others diuers of these holy Fathers wryting Catalogues of Heresies did place the foresaid doctrines and their authours within the said Catalogues and this they did without any reluctation or gainesaying of any other ancient and learned Father of their tymes 14. From which consideration I do gather that if those opinions were not iustly condemned for heresies and their authours for Heretikes then not only the Church did fondly erre in so great a matter but also the aforesayd alleadged Fathers to wit S. Irenaeus S. Hierome Epiphanius S. Augustine with many such others should deseruedly be reputed for Heretikes for their condemning of true doctrines for heresies and the beleeuers of them for heretikes and on the contrary side Florinus the Maniches the Eunomians Vigilantius Iouinian the Donatists Pelagius and many other such should be accounted for their teaching of true doctrins orthodoxall Fathers and authours and might haue iustly complayned of their insupportable wronges and indignityes proceeding from the pennes of the foresayd Fathers an absurdity which I thinke no man enioying the benefit of his fiue senses will allow And yet the admittance of our Newtralists paradox inauoydably draweth on this inference 15. Another absurdity accompanying the former doctrine is that Heretikes should be true members of Christs church This I deduce For seeing by the consent of all learned men none can be saued but such as be members of Christs Church for otherwayes Turks and Iewes dying in that state might be saued and seeing the foresayd registred doctrines and the authours are condemned for heresies and Heretikes both by the authority of Gods Church and according to the true definitiō of heresy aboue set downe for the foresayd Heretikes made choyce of those their heresies and did maintaine them most frowardly against the whole Church of God not submitting their iudgments to it it must of necessity follow that if those men could be saued then Heretikes continuing Heretikes are members of Christ his Church then which what paradox in it selfe can be accounted more absurde or in the iudgment of learned men more incredible Considering with what acerbity of comportement the Apostles all the orthodoxall learned pious Fathers both in their writings otherwise haue in all ages entertained Heretikes as aboue I haue manifested in the sixth Chapter 16. Againe supposing the truth of the doctrine of the Omnifidians as I may tearme thē yet obserue how repugnant it is to all reason otherwise absurd euen in its owne nature I will heere passe ouer diuers reasons alleadged in the precedent chapter and insist a little in some few of them The first It is certaine that that faith which belieueth some articls yet belieueth not others which are no lesse true such is the faith of our Newtralists is no true supernatural fayth seeing it beleeueth nothing thorough the authority of God his Church both which reueale and propound all articles alike indifferently to al men to be beleeued Now what more crosse to