of Carthage wherat S. Austine was present pronounced that the doctrine of prayer and Sacrifice for the dead was according to the true fayth of Christs Church and condemned the contrary opinion for Heresie and the maintainers therof for Heretikes The Councell of Constantinople vnder Pope Vigilius condemned Origen for his Heresy in which he taught that the Diuells should in the end be saued as (d) in vita Iustiniani Zonaras and (e) lib. 17. c. 27. Nicephorus relate Finally the seauenth Synod or Councell of Nice condemned all them for Heretikes who taught that the Images of Christ his Saints were to be depriued of all due respect and reuerence and to be contemned and broken Of this point see Paulus (f) l. 23. Rerum Româ—narum Diaconus and (g) in CoÌ„pendio Historiarum Cedrenus Thus far concerning Councells condemning for Heresies falsâ— opinions touching fayth and Religion where I haue restrayned my selfe only to those Councels this last only excepted which were within the first fiue hundred yeares or little more because those times are more prized and esteemed then later tymes I haue also made choyce to exemplify some of the Controuersies of these dayes condemned in these Councels The like course was coÌ„tinued by Councels for condemning resisting of Innouations and false doctrines though not concerning the Trinitie the Incarnation or the Apostles Creede in the succeeding ages which I purposely omit But now I heare demaund First how can it stand with the infallible authoritie of Gods Church in not erring in matters of faith of which priuiledge I haue intreated in the beginning of this chapter if so she shall define the former Errours for condemned Heresies and anathematize curse the maintayners of them for wicked Heretikes though otherwyse they belieued in the Trinity Incarnation Passion c. if the Doctrines be but only matters of indifferencie and such as may stand with Saluation Secondly I aske how both the defenders impugners of the sayd Doctrines can be freed from the brand of Heresie seing the true definition of Heresy nessarily agreeth to the Doctrines maintayned by the one side for it is certaine that either the Catholikes or Protestants doe make choyce of new opinions heerin and do stubbornely maintaine these their Innouations against Gods Church THE SAME PROVED FROM the Authority of Gods Church condemning Heresies manifested by the writinges of particuler Fathers CHAP. VII NOw to come to the second way of discouering the Churches senteÌ„ce in the foresaid points which by the particuler iudgment of the Auncient and learned Fathers who were in their seuerall ages the shining lampes of Gods Church and whose authorities all succeeding ages are to reuerence is easily euicted froÌ„ Gods holy writte for answereably heereto we read in (b) Ca. 32. Deuteronomie Remember the old dayes thinke vpon euery generatioÌ„ aske thy fathers and they will tell thee thy Elders and they will declare vnto thee And the Protestant ConfessioÌ„ of Bohemia conspireth thereunto saying The Auncient (i) In the Harmony of CoÌ„fessions p. 400. Church is the true and best mistresse of Posteritie and going before leadeth the way Comming then to the Fathers I will first insist in the particuler Errours not touching either the Trinity the Incarnation or Passion of our Sauiour or the Articles of the creed but points seeming of more indifferencie condemned by them for open and damnable Heresies Next I will set downe diuers of the Fathers sayings and sentences pronounced of Heresie and Heretiks in generall But before we come to the condemnation of particuler Heresies we must conceaue that reason it selfe and reuerence due to the cheife Doctors Fathers of the Primitiue Church must presuppose that in those times all those opinions were generally acknowledged for damnable Heresies which are placed in the Catalogue of Heresies by Ireneus Hierome Epiphanius Philastrius Augustine Theodoret and other approued authours This by drift of all reason is to be acknowledged for two respects first because we cannot finde any Doctor or wyter of the same ages who contradicted the foresaid Fathers for placing in their Catalogues any opinion for Heresy which was not Heresy Secondly in that the forenamed Fathers and Authours of the Catalogues of Heresies were godly and learned men and therfore neither would nor durst brand any opinion with the note marke of Heresie which the whole church of God did not then take as Heresie All this then iustly and truly presupposed let vs proceed to the particuler Heresies so registred for such by some of the foresaid fathers where for the fuller coÌ„uincing of our Newtralists in Religion my greatest choyce some few only excepted shal be of the controuersies remayning still at this day betweene the Catholikes and Protestants 1. That God was the authour of sinne was maintayned by Florinus condemned for Heresy or rather Blasphemie by (k) as Eusebius relateth l. 5. Hist c. 20. Irenaeus and Vincentius (l) in suo Commonitorio Lyrinensis 2. The opinion touching the Impossibility of the Commaundments was maintained by certaine Nouellists of those tymes and condemned for Heresy by (m) in explanat Simbol ad Damasum Ierome in these words Execramur c. We do execrate and abhorre the blasphemy of those who say that any impossible thing is commaunded by God to be kept and obserued by man See also the like condemnation thereof giuen by (n) de tempore serm 101. Augustine 3. That man had not freewill is auerted by the Manichees and condemned for an explorate Heresy by (o) in prefat dial contra Pelag Ierome in these words Manichaeorum est hominum damnare naturam liberum auferre arbitrium The Manichees doe condemne mans nature doe take away freewill As also by S. (p) l. de haeres c. 46. Augustine saying Peccatorum originem non tribuunt Manichaei libero arbitrio The Manichees do not ascribe the beginning o sinne to Freewill 4. That Fayth doth only iustify was condemned for an Heresy in the Eunomians by Saint Augustine (q) l. de haeres c. 54. who further sayth (r) l. de fide operibus c. 14. That it first proceeded from the false vnderstanding of S. Paul in his Epistles 5. That Prayer or Sacrifice could not be offered vp for the dead is maintayned by Aërius his followers who also taught that no set fasting-dayes are to be appointed by the church yet were these two opinions condemned for Heresies by (s) haeres 75. Epiphanius and Saint (t) lib. de haeres c. 33. Augustine who thus wryteth Aëriani Haeretici docent non oportere orare aut offerre sacrificium pro mortuis nec statuta solemniter celebraÌ„da esse ieiunia sed cùm quisque voluerit ieiunandum ne videatur esse sub lege The Aërian Heretikes doe teach that we ought not to pray or offer sacrifice fo the dead that solemne fasting dayes are not to be celebrated but that euery
originally primitiuely signiâ—â—eth Election or Choyce as is said in generalâ— yet because they who deuide themseluâ—â— by maintaining false opinions from tâ—â— Church of Christ do make choyce 〈◊〉 these their new opinions and so therbâ— do separate themselues from the Churcâ— therfore this word Haeresis loosing it foâ—mer generall signification is restraynâ— by the Apostles and the Ancient Fatheâ— through an Ecclesiasticall vse acceptancâ— and appropriation which course we finâ— houlden in diuers other wordes noâ— taken by the Church in a secondary aâ—ception to signifie anie false or neâ— opinion in Religion among Christian of which a man maketh choyce pertâ—naciously defendeth against the Churâ—â— of God and the maintainers therof aâ— commonly styled Heretikes Thus three things necessarily concurre to make any false opinion Heresy and the defendours â—herof Heretikes First it must be some erâ—our touching the Faith of Christ And the â—eason hereof is because he that neuer proâ—essed or imbraced the Christian Faith is not an Heretike though he erre but a Iew or a Pagan and Heathen This is the doctrine of S. (c) quast 11. art â— Thomas of all learned men The second condition necessarily â—oncurring to euery Heresy is that there â—e an erreneous iudgment in the vnderâ—tanding of him who maintayneth the Heresie from whence it followeth that â—n externall deniall of a mans Faith is not Heresy except it proceed from an interâ—all errour of the vnderstanding but is raâ—her to be accompted dissimulation or â—chisme as S. Thomas (d) quaest 10. 2. 2. teacheth The third and last condition is that this â—rrour be maintained with great obstinacie â—gainst the authority of Christs Church â—eaching the contrarie doctrine and that â—he defendour therof being admonished of â—is errour will neuerthelesse openly resist â—he authority of the Church therin seeing â—f he be admonished by the Church of his Errour and instantly therupon do forsake â—is false opinion he is to be accompted only erroneous and his false doctrine only an Errour This agreeth to that of S. Augustine (e) l. 18. de ciuit Dei c. 51. Qui in Ecclesia Christi aliquid prauum sapiunt si correpti vt sanum rectumque sapiant resistant contumaciter suaque pestifera mortisera dogmata emendare nolunt sed defensare persistant Haereticiâ— fiunt foraes exeuntes habentur in exercentibus Haereticis That is Who belieue any false or wrong opinion in the Church of Christ and being counsailed and admonished therof do contumaciously and stubbornly resist and will not recall their pestiferous and deadly opinions but do persist in defending of them they are therby become Heretikes and so departing out of the Church they are taken for such as vent forth open and willfull Heresies Thus S. Augustine This Construction both touching the foresaid definition of Heresy in taking the words Haeresis and Haereticus in an euill restrayned and appropriated sense is warranted by the Apostle by the Auncient Fathers and lastly to omit the like acknowledged iudgment of the Catholikes by the learned Protestants By the (f) 1. Cor. 21. Apostle for thus we find him to say There must be Heresies among you that they which are approoued among you may be knowne Againe (g) Galat. 5.19 vid e Testam nouum 1576. The workes of the flesh are manifest which are adulterie fornication c. seditions Heresies c. As also (h) Tit. 3. A man that is an Heretike after the first second admonition auoyde And (i) Act. 5. finally Those which were of the Heresie of the Sadduces c. laid hands vpon the Apostles By the Auncient Fathers For S. Ierome (k) in ca. 3. ad Titum shewing the difference betweene Heâ—esie and Schisme thus defineth Heresie â—aeresis est quae peruersum dogma habet Heresie is â—at which containeth a peruerse froward opiâ—on And S. Augustine (l) l. de fide simbolo ca. 10. defineth Hereâ—kes in these wordes Haeretici sunt qui de Deo â—â—sa sentiendo fidem violant Heretikes are those â—ho do violate their faith by houlding false opiâ—ons touching God By the Protestants For to name one or wo among many M. (m) Dial. 2. Ormerod a most â—orward Protestant thus defineth an Hereâ—ike He is an Heretike who so swarueth from the â—holesome doctrine as contemning the iudgment â—â—th of God and the Church persisteth in his opiâ—ion c. With whom conspireth D. Couell 〈◊〉 saying Heretikes are they who directly gainâ— some article of our faith Now out of this former definition of â—eresie I am to promonish the Reader of â—ee pointes the which in the perusing of is Treatise I would haue him often to â—ll to remembrance first that euery Heâ—y is maintained as is aboue taught â—â—th obstinacie against the authoritie of the Church of God and therfore the maintayners therof are said by the Apostle (o) Ioan. 2.29 that they went out of vs that is out of God Church and for the same reason the Apostle (p) Tit. 3. doth pronounce an Heretike to 〈◊〉 condemned by his owne iudgment because hâ— preferreth his iudgment before the iudgment of the whole Church From whicâ— consideration it followeth that what maâ— soeuer houldeth an erroneous opinion â— touching Christian Faith and being aduertized therof by Gods Church and nâ— captiuating his iudgment in all humiliâ—â— therto is therby become an Heretike Anâ— such is the state of Catholikes and Protestants since the one doth euer reciprocall charge and condemne the other with falâ— doctrine and therfore seing the Church 〈◊〉 Christ must be with the one of them it followeth that the other not submitting the iudgment to it are proclaymed therby Hâ—retikes And thus it may sometimes fall oâ—â— that the first Inuentour of a false opiniâ—â— may be no Heretike as maintayning it bâ—fore it be condemned by the Churcâ— wheras the Professours of it after its coâ—demnation are become Heretikes accâ—ding to that of (q) l. aduersus Haeres Vincentius Lyrinenâ— O admirable change of things the authours of 〈◊〉 and the same opinion are esteemed Catholikes 〈◊〉 their followers are iudged Heretikes Thus we see that pertinacity of iudgment doth euer consumate an Heresy The second that the denyall of the Trinity the Incarnation the Passion c. are not properly called Heresies but rather blasphemies the denyers of them not to be accouned Heretikes but Infidels Iewes or Pagans From whence it proceedeth that what places of Scripture or of the Faâ—hers are spoken of Heretiks the same cannot be truly applyed to the denyers of the Trinity the Incarnation Passion c. The third is that the forsayd definition â—f Heresy being the only true definition â—nd acknowledged for such on all sides is â—ot restrayned eyther in it selfe or by the â—eaning of the Apostle only to the most â—upreme as they are called fundamental â—oints of Christian Fayth as of the Trinity â—â—e Incarnation of Christ his passion the â—ecalogue and the
The LutheraÌ„s are generally â—he same opinion Protestants do interpret this article of Christs descending into his (p) D. Willet in his Lymbomastix D. Fulke â—ged by D. Willet in Synop. p. 605. 606. â—â—aue so by the word Hell vnderstanding â—â—e graue But (q) l. 2. Instit c. 16. §. 20. Caluin teacheth that by Christs descending into Hell is vndertood that Christ apprehended God to be â—ost angry and offended with him for our â—akes and that thereupon Christ suffered â—â—eat anxiety and griefe of soule and which is more most blasphemously Caluin teacheth that Christ vttered words of desperation in saying O God my God why hast thou forsaken me Touching the article of Christs ascending into Heauen we Catholikes and the Caluinists do belieue heerby that Christ truly in body ascended vp into Heauen wheraâ— all Lutherans (r) Luther in l. de Sacrament Coenae Domini tom 2. fol. 112. where he saith Credimus quòd Christus iuxta humanitatem est vbique praesens The same is taught by Brentius in Apolog pro Confess Wittenberg And finally by all the Lutherans do teach that Christs Body is in all places with the diuinity and that therfore it did not really after his Passion ascend vp into Heauen it being there both before and after his Passion Thus the Lutherans both in ours and the Protestants iudgments do destroy by this their construction the whole Creed and particulerly Christs Incarnation Natiuity Passion death ascending to Heauen and his comming to Iudgment for supposing Christs body to be in all places all these articles were but apparently or phantastically and not truly and really performed Touching the article of Christs iudging the quicke and dead We Catholikes do beleiue that Christ at his comming to iudgment will so iudge man as that his good workes receauing all their force from our Sauiours PassioÌ„ shal be rewarded wheras the Protestants denying all (s) Calu. l. 3. Instit c. 5. §. â— Bucer in actis Colloq Ratisbon Beza Zwinglius and most ProtestaÌ„ts merit of workes as iniurious and derogatory to his death and Passion doe hould that Christ shall then reward only a bare and speciall (t) Calu. in Antidoto Conc. Tri. Kemnitius in examen Conc. Trident. and most other Protestants fayth Concerning the article I beleiue in the holy Ghost Wheras all Catholikes and many Protestants do beleiue that the holy Ghost is the third Person in the most Blessed Trinity Caluin how euer he was persuaded of the truth or falsehood therof much laboureth notwithstanding to auoyde the force of arguments drawn from the chiefest places of scripture and vsually alleadged by al Antiquity in proofe of the holy Ghost being the third Person in the Trinity Thus we find that Caluin (u) Instit l. 1. c. 13. §. 15. will not haue coÌ„trary to all Antiquity that passage of Scripture Psal 33. By the word of the Lord the Heauens were made and al the Host of theÌ„ by the spirit of his mouth to be vnderstood of the diuinity of the holy Ghost In like sort he reiecteth the argumeÌ„t (x) See of this Subiect against the Trinity Aegidius Hunnius a ProtestaÌ„t in his booke entituled Caluinus IudaizaÌ„s drawn froÌ„ that other most â—â—markable text Iohn 5. There be three that giue testimony in Heauen the Father the word the holy Ghost and these three be one Caluin vpon this place thus saying heerby to take away froÌ„ thence the proofe of the holy Ghost Quòd dicit tres esse vnum ad essentiam non refertur sed ad consensum potiùs Finally Luther was so far from acknowledging the holy Ghost to be the third Person in the Trinity or to confesse the Trinity it selfe that thus he writeth (*) Luther Confut ration Lat. Anima mea odit hoc verbum Homousion vel Consubstantialis My very soule doth hate the word Homousion or Consubstantiall Concerning the article I belieue the holy Catholike Church The Catholikes do belieue this Church to be a visible company of men professing the present Roman Catholike fayth of which some are predestinated others reprobated The Protestants doe belieue this Church to coÌ„sist only of the (y) Confess Augustana Art 7. Luther l. de Conc Eccles Cal. l. 4. Inst. c. 1. §. 2. Elect and Predestinate Touching the Article the Communion of Saints The Catholikes doe heereby belieue such a CommunioÌ„ to be betwixt the Saints in Heauen the Soules in Purgatory men vpon earth that the one part doth help the other with their most auaylable prayers and Intercessions The Protestants deny all such entercourse of benefits betweene these seuerall parts â—f the Church of Christ (z) Calu. l. 3. Instit c. 5. §. 6. Centuriatores Cent. 1. l. 2. c. 4. col 460. Brentius in confes wittenberg c. de Purgatorio accounting the Catholikes doctrine heerein superstitious sacrilegious Lastly touching the Article of forgiuenes of Sinnes we Catholikes do belieue that this remission of sinnes is performed when the soule by a true and inherent Iustice and by the infused gifts of God enioyeth a renouation of herselfe and thereby becommeth truly iust in the sight of God The Protestants disalowing all inherent Iustice doe only acknowlege an (a) Keâ—nit in Examen Concil Trident. Cal. l. 3. Instit c. 11. imputatiue Iustice or righteousnes which coÌ„sisteth in that the Iustice of Christ is as they teach only imputed vnto sinners so as we remayne still sinners though our sinne be not imputed vnto vs through Christs Iustice A doctrine iniurious to the most meritorious Passion and death of Christ Thus haue we runne ouer the chiefe articles of the Creed from whence we collect that seeing as is aboue demonstrated He only belieueth auailably truly the Creed who belieueth it in that sense in which the Apostles did write it seing there are meere different or rather contrary constructions of euery Article giuen by the Catholikes and the Protestants so as if the construction of the Catholiks be true it followeth necessarily that the other of the ProtestaÌ„ts be false or contrarywise we may therefore iustly conclude that it is not sufficient to saluation for any one to say that he beliueth the Creed who belieueth the words of it in general without restrayning them to any peculiar construction giuen eyther by Catholikes or Protestants except he belieue it in that one particuler sense and none other which was intended by the holy Ghost when it was first framed by the Apostles Now in this next place we are to demoÌ„strate that graunting for a tyme by an Hypothesis or supposall that a man did belieue all the Articles of the Creed in their true sense and construction yet followeth it not that this beliefe though it be most necessary were sufficient for a man to obtaine his saluation hereby and the reason hereof is because it is most certayne that there are diuers points of Christian Religion houldeâ— necessarily to be belieued in
iudgment both of Catholikes and Protestants and accordingly are belieued iontly both by Ptotestants and Catholikes yet the sayd pointâ— are not contained or expressed in the Creed Among others I will insist in these following First That there are certayne diuine writings oâ— infallible authority which we commonly callâ— the Scriptures of the old new TestameÌ„t of which Testaments we find no mention in the Creed and yet all men are bound vnder payne of damnation to belieue thaâ— there are such writings since other wayeâ— abstracting from the authority of thâ— Church there were not sufficient meane left to belieue that it were a sinne to breakâ— any of the ten Commaundements oâ— which is more that Christ Iesus was thâ— true Sauiour of the world for though wâ— read in the Creed that he suffered and died yet we read not expresly there that he dyed to redeeme man 2. That there are spiritual 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 3. That there is any materiall place of Hel where the wicked are tormented of which we find nothing in the Creed in the iudgment of the Protestants for though the word Hell be mentioned in that Article He descended into Hell yet by the word Hell the graue is vnderstood by most of the Protestants 4. That the paynes of the damned shal be for all eternity and not for a certayne tyme only 5. 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 6. That the world was once drowned for sin which Inundation is coÌ„monly called Noës floud 7. That our Sauiour whiles he conuersed heere vpon earth did any miracles 8. That S. Iohn Baptist was our Sauiours Precursor or forerunner and that our Sauiour did choose vnto him certayne men for his Apostles which did first preach and plant the Christian fayth throughout the world 9. That Circumcision is now forbidden as a thing most vnlawfull vngodly 10. That there are any Sacraments of the new Testament as the SacrameÌ„t of Baptisme or Eucharist and instituted by Christ for the spirituall good of mans soule These points besides some others all christians aswell Protestants as catholiks do belieue and do hould that their beliefe of these points is necessary to saluation yet not any one of all these Articles is expressed or set downe in the Apostles creed From whence I would conclude that the Apostles Creed cannot be a sufficient boundary to contayne and limit an auayleable fayth For what hope can that man haue of his saluation who belieueth that there are neyther any diuine scriptures nor Angells nor Diuellâ— nor any Decalogue commonly called the Ten commaundements nor that Christ did worke any miracles nor that he dyed for man nor that he instituted any Sacrament and particulerly the Sacraments of Baptisme and the Eucharist nor finally to omit the rest that there is any place of Hell or any eternity of punishment for the damned And heere I am to premonish the Reader that it is no sufficient answere to reply that most of all the foresayd points are expressed in the Scripture and therefore are to be belieued This I say auayleth not seeing heere I dispute against those who maintayne with wonderfull pertinacity of iudgment that it is sufficient to saluation to belieue only the Articles and nothing els which are contayned in he Creed buâ— not any of the former Articles are contayned therein Agayne seing to belieue 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 therefore are to be belieued Neither secondly can the force of our said argument be auoyded in replying that all the former articles are virtually and potentially comprehended in that article I belieue the holy Church because the Church teacheth that all these articles are to be belieued This is no warantable answere by reason that as these may be reduced to this Arâ—icle of the creed so also may all other points controuerted between the catholikes and the Protestants be in like maÌ„ner reduced to the said Article seeing the church of God setteth downe what is the truth and what is to be belieued in the sayd controuersies bynding her children vnder payne of damnation aswell to belieue the truth in the controuersies of our dayes as to belieue the former mentioned articles which are not expressed in the creed And yet these our Newtrallists in Religion who make the Creed the sole square of their Fayth doe not thinke that those questions of Religion insisted vpon betweene the Catholikes and the Protestants are in belieuing or not belieuing of them any way hurtfull to their Saluation THE SAME PROVED FROM the want of vnity in fayth betweene Catholikes and Protestants in Articles necessary to be belieued and yet not expressed in the Creed CHAP. V. IN this third and last place we wil â—nsist in certayne controuersies of Religion necessarily to be belieued the one way both in the iudgment of â—atholikes and Protestants and not contained in the creed and yet so differently maintayned by Catholikes and Protestants as that graunting the maintayners on the one side hould the truth it followeth that the other party vphouldeth falshood and Heresy Now for the more daungerous wounding of our Newtralizing Christians heerein I will omit heere to speake of the coÌ„trouersies touching Purgatory Praying to Saints Freewill Monachisme and diuers other such like will restrayne my selfe only to those Controuersies the subiect of which Controuersies are taught by the one side to be vnder Christ the immediate meanes of our grace and Saluation denyed by the other party to be of any such force or efficacy for the soules euerlasting good So as if it be shewed that the Protestants and the Catholikes doe maynely dissent in the meanes of obtayning grace and purchasing of saluation it must of necessity be inferred that both the Protestants and Catholikes continuing in such their contrary fayths cannot attayne grace and saluation since not only Philosophy but euen naturall reason teacheth vs that he neuer shall attayne the end who vseth eyther not the same meanes or contrary to those meanes which are only and necessarily instituted to the gayning of the sayd end But to proceed to these points first Concerning the Sacraments in generall the Catholikes do belieue that all of them where no iust impediment is doe conferre grace into the soule of man by the help and continuance of which grace the soule in the end obtayneth saluation The Protestants doe not ascribe any such supernaturall effect or operation of grace to them And to come more particulerly to the Sacraments
commauÌ„ded by the church not to performe the publike lyturgy of the church if he did contrary therto he was adiudged by the church to sinne mortally In like sort a Bishop leauing his Fayth and maintayning any one Heresy did thereby loose all his authority of Iurisdiction and thereupon during such his state all his AbsolutioÌ„s censures punishments and sentences practiced by him towardes any Person were adiudged by the church of God to be of no force or validity To which practice of the church (a) In 3. p. q. 39. ar 3. Saint Thomas subscribeth in these words Haeretici non possunt absoluere nec excommunicare nec Indulgentias facere aut aliquid huiuscemodi quod si fecerint nihil actum est Heretikes speaking of Cleargy men cannot absolue any one nor excommunicate nor giue Indulgences nor exercise any such like point of spirituall Iurisdiction and if they attempt contrary heereto they do but practice in vayne Touching Politicall or ciuill censures or punishments anciently inflicted vpon Heretikes The first may be that such men were forbidden to contract any marriage with other Religious and faythfull Christians and such of the faythfull christians as did marry with them did sinne mortally This is proued out of the (b) Can. 31.32.33 Laodicean councell aboue touched prohibiting all such mariages also all praying and communicating in Sacraments with Heretiks of which point I will heerafter intreate more fully Another punishment was that Heretiks were wholy restrained by the church from all practice of their Religion This appeareth from the actions of Constantine the Great who was so farre from graunting liberty of Religion to the Arians as that he threatned banishment to all who would not subscribe to the Nicene councell The same is proued from the like iudgement of Iouinianus who being elected Emperour by the souldiers admitted the acceptance thereof with this condition and not otherwayes to wit that all the subiectes of the Empire would promise to keep an entire vnity of christian beliefe practice The like iudgment herein is of the Auncient Fathers And first S. (c) Epist. 33. ad Mar. cell soror Ambrose though sollicited therunto by the Emperor Valentinianus would not suffer the Arians to haue within his Iurisdiction any one Church for the practice of their Religion to be allotted for them (d) As appeareth out of Theodor. l. 5. c. 32. S. Chrysostome being mooued by the Emperor of his tyme to graunt a Church to one Gayn as a Duke for the practice of his Heresy with great Christian courage openly withstood the same (e) Ep. 76. S. Leo did much reprehend Anatholius Bishop of Constantinople for permitting Heretikes to liue promiscuously with Catholikes Finally (f) Ep. 29. S. Augustine did vehemently persuade one Olympius an Earle that he would diuulge and put in practice the lawes of the Emperour made against the Heretikes Donatists who taught the Inuisibility of the Church that so throgh force of the lawes they might not be suffered to make any profession of their Religion A third punishment concerneth thâ— books of Heretikes which the Church 〈◊〉 God euer prohibited to be read indiffereÌ„tlâ— of all but only by such learned men 〈◊〉 were able to refute the Errours and Heresie contained in the sayde books And hence 〈◊〉 is that we finde that the fourth Counceâ—â— of (g) Ca. 18. Carthage admonished the Bishop that they would reade the bookes of Heretikes 〈◊〉 only for necessity In like sort the seauenth Câ—uncell prohibited the books of the I conoch Heretiks who did write virulent Treatises against the Religious vse of Images To proceed further there were diuers other chasticements appointed for Heretiks in the auncient Church (h) Wherof see L. Ariani ca. de Haereticis and by the auncient Christian Emperours in their lawes as Bannishment a pecuniary (i) L. Cuncti Haeretici mulct or fine the losse (k) L. Manichaeri of all their goods And lastly when the insolencie of Heretiks did grow insufferable euen death it selfe which punishment of death Valentinian and Marcian the Emperours did first decree of which point see the iudgment of the Councell (l) Act. 1. of Chalcedon of (m) In c. 5. ad Galat. Ierome and lastly of (n) Li. 2. contra literas Petiliaeni c. 83. Augustine who ex professo proueth that Magistrates haue power to punishe Heretikes euen which the sword Thus far touching the punishments auncieÌ„tly appointed by the church of God against Heretiks Now to apply this to our purpose I do heere wish the reader to take into his consideration two things first that here is no mention made in the former authorities what the Heresies were against which such seuere proceedings were put in execution neither is there any intimation in them of the deniall of the Trinity the Incarnation the Passion c. but the sayd punishments were extended to all Heretiks indifferently and without any limitation of peculiar Heresies Now that these punishments were not ordayned for the denyers of the Trinity the Incarnation the Passion c. is euident for two reasons first because as is often aboue sayd the denyers of these supreme poynts are not Heretykes but Infidels or Iewes secondly because the punishment of death only and no inferiour punishment aboue mentioned was appoynted by the church for those who once were Christians but after did fall into Infidelity by denying those supreme poynts of Christian fayth Secondly the Reader is to obserue that seing Heretikes though not denying the Trinity the Incarnation the Passion the Decalogue c. did vndergoe the foresayd punishments the whole Church oâ— God with is gouerned with the spirit of the holy Ghost would neuer haue inflicted vpon them erring only in lesser matter then about the Trinitie IncarnatioÌ„ Passioâ— c. such seuere and rigorous punishments aâ— are aboue meÌ„tioned if she had thought thaâ— the defence of those errours how small soâ—uer they seemed could haue stood with thâ— saluatioÌ„ of mans soule since otherwaies thâ— church should haue discouered her selfe 〈◊〉 be a most cruell Tyrant and not an Induâ—gent mother to her Children members THE SAME PROVED FROM Arguments drawne from Reason CHAP. X. TO passe froÌ„ the authority of Gods sacred word his holy church the Auncient Fathers the pillars thereof touching the nature of Heresy and Heretiks as also touching the vnity and Infallibility of the same church and the persons disincorporated separated from it from all which heads it hath been euidently euicted that a man obstinatly defending any one Errour in faith and Religion cannot expect saluation It now remaynes that the same be made euident euen by force of reason that therby all men enioying the faculty of reason may the more easily subscribe to so vndeniable a veritie say with the Psalmist heerin (i) Psa 91. Testimonia tua credibilia facta sunt nimis Well then the first and cheifest reason is taken from the causes of true fayth
obiect of implicite fayth thâ— which articles as a man is bound implicitely to belieue in the fayth of the church so â—he is bound expressely not to belieue any thing contrary to the sayd articles Seing then diuers Controuersies betwene the Catholikes the Protestants are included vnder this implicite fayth and that the church of God houldeth of them but one way It manifestly followeth that the contrary belieuers of those points doe erre in their beliefe and consequently for want of this true implicite and necessary Fayth cannot be saued 3. A third reason may be this It is proper and peculiar to vertues infused such â—e Fayth Hope Charity that euery such vertue is wholy extinguished by any one act contrary to the said vertue Thus for example one mortall sinne taketh away all chaâ—ity and grace according to that (f) Matth. 28. He that â—ffendeth mone is made guilty of all One act of Despayre destroyeth the whole vertue of Hope then by the same reason one Heresy wholy corrupteth extinguisheth all true â—ayth Therefore seeing Fayth is a Theoloâ—icall and infused Vertue this fayth is deâ—royed with one act of Heresy whether it â—e about Purgatory Prayer to Saints Freewil or any other Controuersy between the Catholiks the ProtestaÌ„ts Therfore whosoeuer denyeth Purgatory or any of the rest graunting their doctrines to be true is depriued of all infused fayth touching any articles of Christian Religion whether they concerne the Trinity or the Incarnation or any other fundamentall point which he may seeme to belieue But without (f) Hebr. 11. Fayth that is without true infused and Theologicall Fayth it is impossible to please God as the Apostle assureth vs. 4. A fourth reason shal be this It is most certaine that what generall propension nature or rather God himselfe by nature as by his instrument hath engrafted in all men the same is in it selfe most true certayne and warrantable As for example Nature hath implanted in each mans soule a secret remorse of conscience for sinnes transgressions committed as also a feare of future punishment to be inflicted for the sayd sinnes perpetrated therefore from hence it may infallibly be concluded that sinne it selfe is to be auoyded and that after this life there is a retribution of punishment for our offences acted in this world since otherwise it wold follow God should insert in mans soule idlely vainely and as directed to no end certayne naturall impressions and instincts which to affirme were most derogatorâ— to his diuine Wisdome and repugnanâ— to that aunciently receaued Axiome God Nature worketh nothing in vayne Now to apply this we find both by history and by experience that diuers zealous feruent Professours of al Religions whatsoeuer both true and false haue bin most ready to expose their liues in defence of any impugned part or branch of their Religion From which vndaunted resolution of theirs we certainly collect that this their constant determination of defending the least point of their Religion proceedeth from a general instinct of God impressed in mans soule teaching each man that death it selfe is rather to be suffered then we are to deny any part of our Fayth and Religion And thus according heereto we find that euen the Athenians who were Heathens though they did err touching the particuler Obiect heerin as worshipping false Gods were most cautelous that no one point should be infringed or violated touching the worship of their Gods The like Religious seuerity was practized by the Iewes as Iosephus witnesseth And God himselfe euen in his owne written word threatneth that (g) Apoc. 22. Whosoeuer â—hall eyther adde or diminish to the booke of the Apocalyps written by the Euangelist from him he wil take away his part out of the booke of life Now â—f such daunger be threatned for adding to or taking from more or lesse then was set downe by the Euangelist in this one booke how can then both the Catholiks and Protestants haue their names written in the booke of life Since it is certayne graunted on all sides that eyther the Catholike addeth more to the fayth of Christ then was by him instituted or the Protestant taketh from the sayd fayth diuers Articles which Christ and his Apostles did teach But to returne to our former reason From all this we deduce that no points of true Christian Religion are of such cold IndiffereÌ„cy as that they are not much to be regarded or that they may be maintayned contrary waies by contrary spirits without any daunger to mans Saluation but that they are of that nature worth and dignity as man is to vndergoe all kind of torments yea death it selfe before he yield or suffer the least relapse in denying any of the sayd verityes 5. The fift and last reason to proue that the maintayning of false doctrines now questioned betweene the Christians of these tymes are most preiudiciall and hurtfull to the obtaining of our Heauenly blisse wherin at this tyme I will insist may be taken from the consideration of the different effects which the contrary doctrines particulerly betweene the Protestants and Catholikes produce in mens soules touching the exercising of vertue or vice Since most vndoubted it is that the belieuing of such opinions which of their owne nature do impell and as it were violently draw the soule to vice loosenes and impurity of manners and conuersation cannot stand considering Gods infinite hate to sinne and sinners with the hope of eternall happynes And the chiefe reason hereof besides others is this In that the Will which is the seate of vertue or vice doth necessarily irresistably worke as the Vnderstanding in which resideth Fayth all false doctrine doth dictate to the Will Now then the Vnderstanding being infected with Heresies tending directly to the planting of vice and eradicating of all vertue in the soule it of necessity followeth that the Will must worke and exercise it selfe according to those false principles which the Vnderstanding suggesteth to the will for true this with the greater facility in regard of the pronesse of mans nature throgh our first Parents fall enclined to liberty pleasure and sensuality But because the subiect of this reason is a large field to walke in and the truth therof is to appeare by seuerall instances drawne from diuers particuler doctrines maintayned at this present by the Protestants and all breathing nothing but vice dissolution and all turpitude in manners therefore I will reserue the ensuing Chapter for the fuller manifestation of the truth in this point THE SAME PROVED FROM the different effects of Vertue and Vice which Catholike and Protestant Religion doe cause in their Professours CHAP. XI THE first doctrine of this Nature wherein we will insist mantayned by the Protestants denyed by the Catholikes is the Impossibility of keeping Gods commaundements according heerto (a) Ser. de Moyse Luther sayth The ten commaundements appertayne not to Christians with whom Fox conspireth in
or of preaching the doctrine of which Church we hould in our Conscience to be erroneous and false Now that this kind of going to the Church of a different Religion is wholly condemned as most vnlawfull and wicked I first proue from the iudgment of the Protestants secondly from the resolutions of the Catholiks And to beginne with the Protestants we find this kinde of Recusancy I meane to be present at the Sermons or prayers of a different Religion is taught by (a) De vitandis superstition extant in Caluini Tract Theolog. p. 584. Caluin the (b) Alledged by Sleydan Com. Englished l. 7. fol. 87. Deuines of Germany by (c) In Concil Theolog. p. 628. Melancton by Peter (*) In his discourse hereof recited by Melancton in his Treatise of Concil Theolog. p. 634. 635. Martyr finally to omit others by Doctour Willet (d) In his Synops printed 1600. p. 612. 613. c. who for the better fortifying and warranting of the sayd opinion produceth his Testimonies from the authorities of Latimer Bradford Philpot Ridley others diuers of which according to this their doctrine suffered death in Queene Maries tyme as appeareth out of the Acts and monuments of Iohn fox And thus much for the Protestants That the Catholikes doe with the like or greater feruour teach practise this Recusancie is cleare by the example of our owne Countrey where since Protestancy was first planted many scores of venerable learned Priests haue chosen rather to suffer death then that they would change their Religion or goe once to the Protestants Church their liues being commonly profered them if so they would coÌ„forme themselues and leaue their recusancy In like sort many hundreds of the Laity pay yearely great summes of money for their recusancy diuers of them enduring further oppressions disgraces and imprisonments only for the same cause through the malice rigour and couetuousnes of certaine subordinate Magistrates vnder his Maiesty whose clemency is most remarkable and whome God long preserue in a holy gouernement ouer vs being heerein mightily wronged through the false and most iniurious informations of their Aduersaries Now that the doctrine of learned Catholikes is answeareable to the practice â—eerein appeareth from the frequent testimonies of diuers learned men of the Catholike Church of this tyme yet for greater breâ—ity I will insist in the Authorities only of three to wit of Cardinall Baronius Cardinall Bellarmine the two late lampes of Gods Church and of Mutius Vitellescus then but Prouinciall now Generall and Head of the â—esuites dispersed throughout Christendome For some yeares past their iudgment being demaunded whether the Catholikes of England for the sauing of their goods lyuings and liberty might goe to the Protestants Church or no to heare a sermoÌ„ only though otherwayes they did not communicate in Prayer Sacraments with the Protestants for the warranting or disallowing whereof there were seuerall reasons brought on either side all which reasons were proposed and expressed to these three worthy men These three learned holy men then besides diuers others eminent Doctors and wryters whom I heare omit did giue their negatiue sentence therein whose particuler words in Latin I haue thought good heere to set downe The Iudgment of Cardinall Baronius VISIS consideratis quae superiùs diligenâ— peruestigatione in vtramque partem sunt disputata reiectis omnino exsufflatis quae pro parâ— affirmatiua fuêre proposita quod scilicet liceret Catholicis adire Ecclesias Haereticorum vt superiùs suâ—â— proposita inhaeremus saniori sententiae posteriori 〈◊〉 Ecclesia Catholica antiquitùs receptae vsu probâ—tae quod scilicet id facere pijs non liceat Quam rogâ— nostros Catholicos Anglos amplecti ex animo C. Card. Baronius tit S. Nerei Achillei Presb. That is I hauing seene and considered meaning in the Question of English Catholike going to church all those points which haue byâ— disputed of on both sides but reiecting and wholly abandoning all the reasons alleadged for the affirmatiue part to wit to prooue that it was lawfull fâ— Catholikes to goe to the Heretikes Church I do 〈◊〉 hereto the more sound and later opinion which â—â—ciently was receaued of the Catholike Church aâ— allowed by vse and custome That is that it is 〈◊〉 lawfull for pious and godly men so to doe And I 〈◊〉 treate all our English Catholiks to imbrace this 〈◊〉 opinion and iudgement Caesar Cardinall Baronius Priest of the tiâ— of the Church of SS Nereus Achilleâ— The Iudgement of Cardinall Bellarmine CONSIDERATIS rationibus pro vtraque parte allatis existimo non licere viris Caâ—icis in Anglia Haereticorum Ecclesias adire mulminùs concionibus illorum interesse minimè auâ— omnium cum ipsis in precibus psalmodia â—sque ipsorum Ecclesiasticis ritibus conuenire Iâ— me propria manu subscripsi R. Bellarminus S. R. L. Prew Card. Tit. S. Ma. in via Thus in English The reasons brought vpon â—h sides considered meaning touching the lawfulâ— or vnlawfulnes of English Catholiks going to the â—â—otestants Church I am persuaded that it is not â—full for English Catholikes to go to the Churches Heretikes much lesse to be present at their Serâ—â—ns but least of all to communicate with them in â—yers and singing of psalmes and other their Ecâ—siasticall rites and customes And therfore this my â—gment herein I haue subscribed with my owne â—nd Robert Bellarmyne Priest Cardinall of the holy Roman Church of the Title of the Church of S. Maria in via The Sentence of Mutius Vitelleseus then Prouinciall but now Generall Head of the Order 〈◊〉 the Iesuites VIDI rationes quae in hoc scripto pro vtraqâ— parte afferuntur existimo non licere viâ— Catholicis in Anglia Ecclesias Haereticorum adireâ— puto hoc debere esse extra Controuersiam Mutius Vitellescus Prou. Râ—â— Soc. IESV In English I haue seene the reasons whiâ—â— are alleadged in this booke or wryting for both parâ— meaning for going or not going to the Protestaâ—â— Church I am of opinion that it is not lawfull fâ—â— Catholikes in England to goe to the Churches of Heretikes and I am persuaded that this point oughâ— to be out of all Controuersy Mutius Vitellescus Prouinciall 〈◊〉 the Society of Iesus in Româ— And thus far touching the sentences 〈◊〉 these three learned men deliuered in warranting the doctrine of Recusancy in Catholikes Now to reflect backe vpon the promiseâ— If the going to the Church of another Religion for auoyding of temporall losses and only to heare a sermon of the said Religion be to be accounted a Sinne not be done vnder payne of damnation as being presumed to beare an externall conformity to a false Religion as by all the former testimonies aboue alleaged is plentifully proued though the party so offending may perhapps truly belieue all points of ChristiaÌ„ Religion with what reason then can it be warranted that both Catholiks and Protestants conspiring only in the
whom he sheweth all his Euidences some of which Euidences do cary a title only in grosse and in generall others proue a more particuler more restrayned right to the sayd Lands Imagine further that vpon the diligent perusall of these Euidences the ioynt consent and iudgment of all the sayd Lawyers should after their longe and serious Demurrs conspyre in this one point to wit that for the recouering obtayning of the said Lands the foreshewed Euidences in generall are not sufficient alone seeing diuers other men not hauing any true interest in the sayd Lands may neuerthelesse insist and vrge their like generall clayme but that with the help of the sayd Common Euidences he must more punctually relye for the gayning of his presumed inheritance vpon other more particuler and personall Conueyances and Assigments Now all these learned Counsellours agreeing in this sentence fortyfying their iudgments herein with their owne experience in the like case with the new Reports warranting the same with the authority of all the auncient learned ReuereÌ„d Iudges before them lastly with the force of reason confirming no lesse If some one Empericke Atturney or other skilfull only by a litle experience in making a Nouerint vniuersi should steppe forth armed only with impudency and ignorance pronounce the foresayd sentence of all those learned Sages to be false and that the party pretending right to the sayd lands were sure by his generall Title and Euidences only to obtayne the same all other his more particuler Euidences being but vnnecessary needelesse theerunto who might not heere iustly contemne and reiect the rash censure of such a fellow Or could not the party clayming the former inheritance be worthily reprehended if by reiecting the graue Counsell of the learned Lawyers and following the aduyce of this ignorant man should finally loose all clayme title and possibility to his sayd Inheritance Our case is not much vnlike heerto Wee all pretend a right to the Inheritance of the kingdome of Heauen for we reade (*) lac 1. Coronam vitae praeparauit Dominus diligentibus se Our title in generall therto is our beliefe in the Trinity the Incarnation the Passion c. the beliefe whereof is most necessary but not sufficient All emineÌ„t men for learning both Catholikes and Protestants do proue from the Scriptures from the authority of Gods Church from the nature of Heresy from the definition of true fayth from diuers other principles and reasons aboue expressed that no man can attayne to his heauenly Inheritance by belieuing only the former fundamentall points of Christianitie if so he haue not a true and particuler fayth of many other lesse principall Articles of Christian Religion Nowe commeth heere a dissolute gamnelesse ignorant fellowe not practised in any kind of good literature for it is obserued as aboue is sayd that all our most forward Neutrallists are meÌ„ for the most part voyde of Learning Vertue and Conscience who pereÌ„ptorily out of his Pythagorean chayre that is without any proofe affirmeth that a beliefe in generall of the Articles of the Trinity the Incarnation the Passion is only sufficient to mans saluation that the doctrines of Purgatory Freewil Reall Presence and other Controuersies betweene the Catholiks Protestants are not in any sort necessary to the purchasing of our eternall welfare what way soeuer we hould but are to be reputed in respect of that end points indiffereÌ„t vnauayleable and as the Greeke is meerely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Bye-matters Who would heere not commiserate the folly and ignorance of such a man but especially pittie the soules seduced by so blind a Guyde THE CONCLVSION of the whole Treatise CHAP. XVII HITHERTO Good Reader it is sufficiently I hope demonstrated that euery Religion though professing the name of Christ and belieuing in the Trinity the Incarnation and the like fundamentall points of christian Fayth if their beliefe in other secondary lesse principall points be erroneous cannot promise to it selfe any security of Saluation and consequently that the controuerted articles at this day betweene Catholikes and Protestants touching Purgatory Freewill Praying to Saints Sacrifice c. are of that great importance as that the professours on both sides to vse the phrase of a blessed martyr (*) Camp in decem rationib rat 10. in the same case vnuÌ„ caeluÌ„ capere non potest It now remayneth to shew that seeing at this day there are originally but two different Religions among christians to wit the catholike Religion and the Protestant within which are included all its branches and descendents whether the catholike or the Protestant Religion is that wherein a man may be saued But seeing this Subiect is most learnedly and painefully intreated â—f by many Catholike wryters who from 〈◊〉 authorities both Diuine humane haue â—efragably euicted the truth of their owne â—eligion and falshood of the Protestants â—ofession and consequently that in the â—atholike not in the Protestant fayth the â—ules eternall happynes is to be purchased â—erefore I doe remit the reader for his greaâ—er satisfactioÌ„ therin to the perusal of the said â—ookes particulerly to the studying raâ—er theÌ„ to the reading only of that most elaâ—orate learned and vnanswerable Worke â—f the Protestants Apology of the Roman Church Only before I heere end I must make â—ould to put the Reader in remeÌ„brance with that the Protestant Religion in this former Treatise though but casually and incidentâ—y is most truly charged to wit First with â—articuler coÌ„demnations passed vpon diuers â—f its chiefest articles euen by seuerall senteÌ„â—es iudgements of the Primitime church â—nd that therefore those doctrines so condeÌ„â—ed yet after defended with all froward â—ertinacy agaynst the church of God are hereby discouered for playne and manifest Heresies this point being further euicted â—mplicitely both from the testimonies of hoâ—y Scripture as also from the definition of Heresy aboue expressed Secondly that the doctrinall speculations and positions in thâ— Protestants fayth most strongly mooue tâ— Wills of such as beliefe them to all vice â—â—berty and sensuality Thirdly that God oâ— of the infinite abisme of his Iustice hath pâ—nished euen in this world as earnest giuen 〈◊〉 far greater punishment reserued in the lyâ— to come with most fearefull vnnaturall 〈◊〉 prodigious deaths the first InueÌ„tours in oâ— age Promulgatours of the sayd doctrineâ— and such deathes as his diuine Maiesty is accustomed to send to his professed enemyes Fourthly that Protestancy is torne asundeâ— with intestine diuisions diuers Professourâ— of it charging their Brethren-Professourâ— with Heresy despayring of their future saluatioÌ„ From all which we may conclude that except Heresy dissolution of manners most infamous and calamitous deathes anâ— disagreements in doctrine betweene one the same sect be good dispositions meanâ— to purchase Heauen the Protestant Religioâ— can neuer bring her Belieuers thereto What then remayneth but who will expect saluatioÌ„ should seeke it only in the Catholike
Church it being that Arke erected by our second Noë within which who truly belieue and liue vertuously are exempted from that vniuersall deluge of eternall damnation For only in this Church is professed 〈◊〉 taught that Fayth to which by long presâ—iption a continued hand of tyme is peâ—liarly ascribed the name Catholike (a) Pacian Epist ad Symphron quae est de Nomine Catholico Caâ—olicum istud nec MarcioneÌ„ nec Apellem nec Monnum sonat nec Haereticos sumit autores That â—yth which was prophesied to be of that â—lating and spreading nature as that to it all (b) Esa 2. expouÌ„ded in the English Bibles of the yeare 1566. Of the vniuersality of the Church or fayth of Christ Nations shall follow which shall haue the (c) Psal 2. expouÌ„ded of the Churches vniuersality by the foresayd English Bibles of the yeare 1576. end of the earth for its posession from sea to sea (d) Psal 72. beginning (e) Luc. 4. at Hierusalem among all nations â—hat Fayth the Professours whereof shal be (f) Dan. 2. in which is included the vninterrupted continuâ—nce of the Church Kingdome that shall neuer be destroyed but â—all stand for euer coÌ„trary to the short curâ—nts of all Heresyes of which S. Augustine â—us wryteth (g) In psal 57. Many Heresies are already dead â—ey haue continued their streame as long as they â—ere able now they are runne out and their ryuers â—e dryed vp the memory of then that euer they â—ere is now scarce extant That fayth the memâ—ers whereof in regard of their euer visible â—minency are stiled by the holy Ghost A (h) Esa 2. wherby is proued â—he Churches euer visibility mountayne prepared in the top of mountaynes â—alted aboue Hills with reference wherto â—o wit in respect of the Churches continuâ—l visibility the foresayd S. (i) Tom. 9. in Ep. Ioan. tract 2. Augustine â—ompareth it to a Tabernacle in the Sunne That â—ayth whose vnion in doctrine both among the professours thereof and with their head is euen celebrated by Gods holy writ sinâ— the Church of God is therefore (k) Rom. 12. Cant. 6. Ioan. 10. which places prooue the Churches vnity called oâ— Body one spouse and one sheepfould which prâ—uiledge S. (l) Epist ad Damasum Hierome acknowledgeth bâ— his owne submission in these words I dâ— consociate or vnite my selfe in Communion with thâ— Chayre of Peter I know the Church to be buildeâ— vpon that Rocke whosoeuer doth eate the Lamb out of this house is become prophane That fayth for the greater confirmatioâ— whereof God hath vouchsafed to disioynâ— the setled course of Nature by working dâ—uers stupendious astonishing (*) See examples hereof in Ierome in vita Hilarionis Athanasius in vita Antonij Theodoret hist l. 5. c. 21. Eusebius histor l. 7. c. 14. Zozomenus hist l. 3. c. 13. August l. de ciuit Dei 22. c. 8. l. 9. Confess c. 7. 8. miracleâ— according to those wordes of our Sauiouâ— (m) Mat. 10. in which wordes oâ— Sauiour maketh miracles a signe of true fayth or of thâ— Church Goe preach you cure the sicke rayse the dead cleanse the leapers cast out diuells c. A Prerogatiue so powerfull and efficacious with S Augustine as that he expresly thus confessetâ— of himselfe (n) Tom. 6. contra Epist Manichaei cap. 4. Miracles are among those things which most iustly haue houlden me in the Churchâ— bosome To conclude omitting diuers other Châ—racters as I may tearme them or signes oâ— the true fayth That fayth which is of thâ— force as to extort testimony and warraâ— for it selfe euen from it most capitall and designed enemyes answereably to that (o) Deuteron 32. which words include the confession of the Aduersary to be a note of truth Our God is not as their Gods are our enemies are euen witnesses since the Protestants no lesse from their owne (p) This is proued in that Protestants doe not rebaptize Infants or children of Catholike PareÌ„ts afore baptized now these Infants are baptized in the fayth of their Parents as all childreÌ„ are euen by the doctrine of all Protestants But if this faith of Catholike Parents be sufficient for the Saluation of their Children dying baptized therin then much more is it sufficient for the saluation of the Parents themselues since it is most absurd to say that the Catholike faith of Parents shold be auaylable for their Children or Infants dying baptized therin yet not auaylable for the Parents themselues practice then from their (q) According heerto to omit the lik testimonies of many other Protestants D. Some in his defence against Penry p. 182. thus writeth If you thinke that all the Popish sort which dyed in the Popish Church be damned you thinke absurdly dissent from the iudgment of all learned Protestants With whom D. Couell in his defence of M. Hookers fiue bookes of Ecclesiasticall Policy p. 77. thus conspireth saying VVe affirme that those who liue dye in the Church of Rome may be saued acknowledgment in words doe ascribe to our Roman fayth the hope of Saluation Of which subiect see most amply in the forsayd learned booke of the Protestants Apology Tract 1. Sect. 6. subdiuis 1. 2. 3. as also Tract 2. cap. 2. Sect. 14. To this Fayth then with an indubious assent adhere both liuing dying flye Newtrallisme in doctrine as the bane of all ReligioÌ„ flye Protestancy as the bane of Christs true Religion and say with (r) Pacian Ep. ad Symphron Pacianus Christianus mihi nomen est Catholicus verò cognomen illud me nuncupat istud me ostendit A Christian is my name a Catholike my Syrname that doth denominate me this doth demonstrate me FINIS
Touching Baptisme the Catholikes belieue that Children as being borne in Originall sinne cannot be saued except they be baptized with water according to those words of S. (1) Ioan. 3. Iohn Vnlesse a man be borne againe of water and the spirit he cannot enter into the kingdome of God The (2) Willet in his meditation vpon the 122. Psalme and Caluin and Beza most frequently Protestants belieue that Infants dying vnbaptized may be saued Touching the Sacrament of Pennance or Confession The Catholikes belieue that after a Christian hath committed any one mortal sinne that sinne cannot be forgiuen him but by meanes of cōfessing the said sinne to a Priest of the new Testament and receauing absolution therof from him answereably to that of S. (3) Ca. 20. Iohn whose sinnes you shall forgiue they are forgiuen them and whose sinnes you shall retayne they are retayned The Protestants belieue that neither the confession of sinnes to man nor the absolution of man is necessary for the remitting of sinne vnto them but that it is suficient to confesse them only to God And thus according to this their diuersitie of doctrine either the Protestants for want of this Sacrament graunting it to be necessary after he hath once mortally sinned cannot be saued or the Catholike for practising a false superstitious manner of seeking to haue his sinnes remitted supposing it to be repugnant to the Institution of Christ cannot haue them remitted and consequently cannot be saued Touching the most blessed Eucharist The Catholikes belieue that the verie body and bloud doth lye ineffably and latently vnder the formes of bread and wyne according to that (4) Mat. 26. This is my Body This is my bloud That (5) Ioan. 6. Vnlesse we eate his Body and drinke his bloud we shall not haue life euerlasting Lastly that we are to Adore Christ his Body being accompanied with his Diuinitie in the said Sacrament The Protestants do belieue that his true Body as neuer leauing heauen cannot possibly be truly and really vnder the formes of bread and wyne and consequently they belieue that the eating of his body and drinking of his bloud is not necessary to Saluation finally they hould our Adoratiō of the Sacrament to be open Idolatry and tearme Catholikes Idolaters for the adoring of it And thus the Protestants as not feeding vpon this Celestiall foode shall not haue life euerlasting if the Catholikes doctrine heerin be true or els Catholikes suppose they should erre for teaching and practising Idolatry heerin should incurre damnation Touching the meanes of our Iustification the Catholikes belieue that not only faith but works also do iustify The Protestants reiect all workes from Iustificatiō teaching that only fayth doth iustifie man yea they further proceede affirming that who once hath true faithe is most assured and (a) Caluin in Instit passim Kemnitius in exam Concilij Trident. certaine of his saluation whereas the Catholikes reputing this as meere presumption are willing according to the (b) Phil. 2. Apostle to worke their saluation with feare and trembling To be short the Protestants (*) so Luther in art 10. 11. 12. Caluin in Antidot Concil Trident. sess 6. Melancthon in locis tit de fide do teach that a man by thinking himself to be Iust is by this meanes become Iust wheras the Catholikes doe hould this doctrine not only to be phantasticall but also in (c) Vide Bellarm. l. 3. de Iustificat reason most absurd Touching grace without which man cannot be saued The Catholiks belieue that God out of the abysse and depth of his infinite mercie offereth to euery Christian sufficient grace wherby he may be saued and therfore they doe encourage euery one to endeauour to seeke their saluation The (d) This is taught by Caluin and Beza in whole Treatises and by D. Willet in his Synopsis of anno 1600. p. 589. Protestants teach that God giueth not this sufficiencie of grace to euery one but to certaine men only and that diuers there are who notwithstanding all their endeauour to belieue truly and liue vertuously yet cannot nor shall not be saued Touching the Decalogue or ten Commaundments The Catholikes belieue that except a Christian doe keep them he cannot be saued according to that saying of our Sauiour (d) Mat. 19. If thou wilt enter into life keep the Commaundments The (e) D. Reynolds in his 2. Conclus annexed to his Cōference p. 697. D. Willet in his Synopsis p. 564. Protestants do absolutely teach an impossibility of keeping them And thereupon (f) Serm. de Moyse Luther thus affirmeth The ten Commaundements appertaine not to vs. Lastly Touching the Pope or Bishop of Rome The Catholikes doe belieue that he is vnder Christ the supreme Pastour vpon Earth that who doth not communicate with him in Sacraments and doctrine not yealding him all due obedience in subiecting their iudgments in matters of faith to his iudgment and sententionall definitions set downe in a generall Councell cannot be saued The Protestants doe teach the Bishop of Rome is that Antichrist which is decyphered by the (g) 2. Thes 2. Apocal. 13. 17. Apostle and which is the designed enemy of Christ and that whosoeuer imbraceth his doctrine or enthralleth as they write their assents to his Cathedrall decrees in points of Religion cannot obtayne Saluation Thus far of these points in which I haue made particuler choyce to insist omitting some others of like nature because we see that most or all of them doe immediatly principally as is aboue said touch the meanes of purchasing of grace of remission of our Sinnes and of obtayning our Saluation being maintayned for such by the Catholiks but vtterly denyed and reiected by the Protestants And heere I now vrge two things First if these former doctrines as they are belieued by the Catholikes doe immediatly concerne Saluation become necessary meanes thereof as instituted by Christ then cannot the Protestants as reiecting all such Doctrines and such meanes both in beliefe and practise be saued If by a supposall they be not of that nature but false in themselues and the contrary doctrines of Protestants true then cannot the Catholikes as belieuing false doctrines immediatly touching mans Saluation and accordingly practising them be saued from which forked argument it may demonstratiuely be inferred that it is impossible that both Catholikes and Protestants the one part belieuing the other not belieuing the foresaid doctrines should both be saued Secondly I vrge that a false beliefe not only in these articles but also in all other Controuersies betweene the Catholike and Protestant is playne Heresy And this because this false beliefe is comprehended within the definition of Heresie as being in it selfe an Election and choyce of a new or false doctrine wilfully maintayned against the Church of God and therfore it followeth that eyther the Catholikes or Protestants for their persisting in this false beliefe or Heresie maintayning it
against Gods Church shal be damned But here I will stay my selfe wading no further in the disquisition and search of the great dissentions betweene Catholikes and Protestants touching faith and beliefe only I will reflect a litle vpon the premises And heere it is made most euident first that the Catholikes and Protestants do mainly differ in the sense and construction of the Articles of the Creede and consequently seing the sense and not the words do make the Creed that they both do not belieue one and the same Creede but haue to themselues seuerall Creedes from which point is sufficiently discouered the want of Vnity in faith among them both which Vnitie is so necessarily required to mans saluation as in the precedent chapter is demonstrated Secondly that though by supposition they did belieue the Creede and the true sense therof with an vnanimous consent yet it is proued there are diuers other articles not contayned in the Creed which are indifferently belieued as necessary to saluation both by Catholike and Protestant Thirdly seing also there are sundry Controuersies in Religion as is aboue exemplified which immediatly concerne saluation being houlden as necessary meanes therof by Catholikes but disclaymed from and abaÌ„doned by the Protestants as mayne errours and false doctrines Therfore from all the former premises I do auerre that it is a manifest errour to make the Creed the sole rule of Fayth and that he who maintaynes that both the Catholikes and Protestants notwithstanding their great disparitie of beliefe and fayth the one side necessarily belieuing maintayning Heresie can be saued or enioy one heauen is wholy depriued of all true iudgement reason and discourse and for want thereof may deseruedly be ranged among them of whome the psalmist speaketh (h) Psal 11. nolite fieri sicut equus mulus quibus non est intellectus THE SAME PROVED FROM the authority and priuiledge of the Church in not erring in her definitions and condemnation of Heresies and first of Councels CHAP. VI. FROM the inuiolable vnitie of faith we will next descend to the priuiledges of Gods true Church Of which priuiledges I will at this time take only one into my consideration that is that the Church of God is endued with a supreme priuiledge and prerogatiue of not erring in her definitions of fayth or condemnatioÌ„ of heresie This point is warranted by innumerable texts of holy Scripture as where it is sayd (i) Esay 72. Vpon thy wall ô Hierusalem I haue set watchmen all the day and all the night they shall not be silent But God did not set watchmen ouer his Church to teach errour And agayne The (a) 2. Tim. 3. Church of God is the pillar and foundation of the truth what more perspicuous And further whereas ech man â—s commaunded to repayre in difficulties matters of small consequeÌ„ces to the Church it is threatned by Christ himselfe that who wil not heare the Church shal be accompted â—s an Heathen or Publican according to â—hat his commination Si Ecclesiam non auâ—ierit (b) Mat. 18. sit tibi sicut Ethnicus Publicanus where we find no restriction but that in all things we are to heare the Church Agayne Christ himselfe speaketh to his Apostles and in them to the whole Church He (c) Luc. 10. that heareth you heareth me But if the church could erre neither would Christ refer vs to the church especially vnder so great a penalty neither by hearing the church could we be iustly sayd to heare Christ Finally the Church is so gouerned by Christ as its head or spouse and by the holy Ghost as its soule as therefore we find the Apostle thus to write (d) Ephes 1. thereof God hath made him head speaking of Christ ouer all the Church which is his body And agayne (e) Ephes 4. One body and one spirit yet more The (f) Ephes 5. man is the head of the woman as Christ is head of the Church From which texts it followeth that if the church should erre in its definitioÌ„s or resolutions of fayth and condemnation of Heresy this erring might well be ascribed to Christ and to the holy Ghost and consequently it followeth that the Apostles in making the creed would haue omitted that Article I belieue in the Catholike Church For why should we be bound to belieue the church if the church could erre This truth I meane that the church of Christ cannot erre in her sententionall decrees is so illustrious and euident that Tertullian speaking of certaine Heretikes of his tyme obiecting the erring of the whole church thus figuratiuely or Ironically writeth Age Omnes (g) in l. de praescript c. 28. Ecclesiae errauerunt nullam respexit spiritus Sanctus vti eam in veritatem deduceret ad hoc missus à Christo ad hoc postulatus de Patre vt esset doctor veritatis c. That is Go to Belike all the Churches haue erred and the holy Ghost hath regarded no Church that be might lead it into truth being sent for this purpose by Christ and to the same end begged by Christ of the Father â—hat it might be the teacher of truth And S. Augustine Disputare (h) Epist 118. contra id quod Ecclesia vniuersae sentit insolentissimae insaniae est To dispute agaynst any point maintayned by the whole Church is extreme madnes To whose iudgment herein most of the more sober and learned Protestants do indisputably subscribe since diuers of them doe with all feruour earnestnes maintayne that (i) D. Bancrost in his Sermon printed anno 1588. Fox Act. mon. fol. 464. b. art 4. The deuines of Geneua in their propositions and principles disputed c. p. 141. and diuers others the church of Christ cannot erre and that what she defineth for truth is most true or what for Heresy or â—alshood is hereticall and to be condemned This Basis or foundatioÌ„ of the church not â—rring being thus firmely layde we are heereupon to conclude that what points of Religion the catholike church of Christ hath condemned for Heresies the same are by vs to be reputed for Heresies since the churches condemnation or approbation is most infallible and the maintayners of the sayd Heresies for Heretikes and consequently that such Heretikes as departing out of the Church of God by their houlding of the sayde Hereticall opinions cannot be saued Now because the iudgment of the Church in matters of fayth is discouered two wayes first by the sentence of generall Councells secondly by the frequent attestations of the sayd chiefe Doctours of the Church in euery age in their particuler wrytings they not being contradicted therin by any other Orthodoxall Fathers or Doctours of the same age I will therefore distributiuely handle both these wayes shewing that both in generall by Councels and also by the particuler iudgement of the learned Fathers many opinions though not touching the Trinity the Incarnation the Passion or the expresse Articles of