the Primitiue Church and in them the whole Church of God haue maintained then either the Protestants or Catholikes for their disentions houlding of cōtrary doctrines touching freewill Purgatory Prayer to Saints sacrifice c. are to be accounted heretiks and consequētly both cānot be saued in their Religon For that Heretikes continuing Heretiks cannot be saued is demonstrated first from those fearefull threats comminations of the Apostles thundred out against Heretikes of which point I haue discoursed aboue Secondly from the authority of Christs church which excludeth all Heretiks as I haue showed from all hope of saluation And lastly to omit many other reasons from that principle That Heretikes are no members of Christs church of which point we are to dispute in the next place Now if the sayd false doctrines be not heresyes then haue the Fathers of the primitiue church generally erred in defyning them for heresyes and consequently the whole Church of God represented in the Fathers as in her Pastors and Doctors hath also therein erred which is repugnant to the holy (o) Math 18. Ioan. 16. 3. Ephes 1. Scripture and our Sauiours promise 20. The second thing to be aduertised is that of the former authorityes of the Fathers against heresy not any of them are restrayned by them to be heresies touching the Trinity the Incarnation of Christ his Passion the Articles of the creede for of these heere is made no mention or intimation in their authorityes within which compasse our Formalists in Religion seeke to cōtaine their fayth but they are implicitly by the Fathers extended to all heresies whatsoeuer whether they concerne the supreme and fundamental points of Christian Religion or any other secondary and lesse principall point of the same Religion The same proued from that principle that neither Heretikes nor Schismatikes are members of Christs Church CHAP. VIII IN this last place concerning the Church we will set downe another principle of Christian fayth and after will deduce from thence by way of most necessary inference our conclusion heere handled The principle is this That Heretikes houlding any heresyes whatsoeuer are no members of the church of Christ The deduction is that Heretikes therefore cannot be saued since none can be saued but such as are members of Christes church This principle is proued as aboue is intimated out of Gods holy word as where it it (a) 1. Tim. 1. sayd Certaine men made shipwracke touching fayth that is they fell out of the ship of the Church by forging of Heresies And againe They (b) 1. Io. 2. went out of vs that is as S. Augustine expoundeth out of the Church of which we are The expositions of which texts are warranted euen by force of reason for seeing the Church is an vnited multitude for it is one Spouse Cant. 6. one Kingdome and one Body this vnion chiefly consisteth in the profession of one fayth it is repugnant to reason that they should be reputed as members of the body of the Church who haue no coniunction at all in the chiefest matters with the sayd body 2. If we proceed to the testimonyes of the ancient Fathers we shall find them of an vnanimous iudgment herein to wit That Heretikes are no members of the Church and therfore cannot be saued And first occurreth S. Irenaeus (c) Lib. 3 Cap. 3. who sayth that Policarpe did conuert many Heretikes vnto the Church therefore it may be concluded that those Heretikes before their conuersion were out of the Church S. Cyprian (d) Epist ad Iubainum sayth Heretikes though they be out of the Church do challenge to themselues the authority of the Church after the manner of Apes who not being men yet would be accounted to be men The same Father thus plainly writeth in another place Cum (e) lib. de vnitate Eccles Deo manere non possunt qui in Ecclesia Dei vnanimes esse noluerunt They cannot remaine with God who dissent in iudgment from the church of God And yet more fully in the same place Non peruenit ad Christi praemia c. He arriueth not to the rewards of Christ who leaueth the church of Christ he is an alien he is prophane he is an ennemy for he cannot haue God to his Father who hath not the Church for his Mother And S. Hierome sayth Quê non (f) In dialog con Lucifer à Domino Iesu Christo sed ab alio c. VVho take their denomination or name not from our Lord Iesus Christ but from some other as the Marcionists Valentinians Montenses c. are not the Church of God but the synagogue of Antichrist Finally S. Augustine for I haue already dwelled ouerlong in the authority of the Fathers pronounceth that Nihil sic (g) Trae 27. in Ioann formidare debet c. A Christian ought to feare nothing so much as to be separated from the body of Christ which is his Church and which is one and Catholike for if he be separated from the body of Christ he is not a member of Christ if no member of Christ then is he not strengthned with his spirit But who hath not this spirit of God the same mā is not of God Thus farre S. Augustin with whome euen the Protestants do ioyne heere in iudgment for D. Doue in his booke of persuasions thus sayth This proposition that Heretikes are not to be communicated withal is vndoubtedly true And D. Sutcliffe in his Examen of petitions pag. 9. alleadgeth the Laodicean Councell can 31. 32. 33. in proofe thereof thus concluding The Laodicean Councell doth directly condemne communion with Heretiks eyther in marriage or prayer 3. This already alleadged may serue to proue that Heretikes are no members of the Church of Christ consequently cannot attaine saluation since it is agreed among all learned men that only the members of the church of Christ can find saluation in Christ we will in this place descend to Schismatikes who if they be neyther of the Church of God nor can iustly expect any saluation during such their state then à fortiori no Heretike can expect any saluation since a Schismatike beleeuing all articles of Christian fayth doth only diuide himselfe by disobediēce in not communicating with the Church in prayer Sacraments Whereas an Heretike as is aboue sayd willfully contumaciously maintayneth errours false opinions cōdemned by the Church Now that a Schismatike is not a member of Christs Church is first proued from the Texts of Scripture aboue in part touched where the Church is called one fould of sheep Ioan. 10. One body Rome 12. One spouse and one Doue Cant. 6. But now Schisme according to its Etimology deuideth that which was one into parts for Schisma being a greeke word commeth of the verbe Schizo which is scindere therefore as a member being cut off from the body is no longer a part of the body so a Schismatike diuiding himselfe by his owne disobedience
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
Christ who is God of God and equall with his Father a Sauiour who suffred death quoad sufficentiam for all mankind and who accomplished the functioÌ„ of his Sauiourship only according to his humanity a Sauiour who dyed only in body and not in soule finally a Sauiour who from his first conception was endued with all knowledge wisedome prouidence and exempt from all ignorance passion and perturbation wheras the Protestants doe belieue in Christ as their Sauiour who according to their fayth is God of (h) D. Whitak approueth this opinion alleadging Caluin in proofe thereof cont CaÌ„p p. 121. himselfe and (i) MelaÌ„ in loc com edit 1561. p. 41. inferiour to the Father who dyed only for the (k) D. Willet in his synops printed 1600. p. 780. as also Caluin and Beza in whole treatises elect who performed his mediation not only according to his humanity but also according to his (l) MelaÌ„ supra D Fulk diuinity though in the iudgment of all learned men true diuinity is impassible who in the time of his Passion besides the death of the body as insufficient for our saluation suffred in soule the (m) Cal. instit l. 2. c. 16 sect 10. D. Whitak cont Duraeum l. 8. p. 556. (m) Beza in respon ad acta Colloquij Montisb part 1. pag. 147. D. Willet in his synopsis p. 599. 600. D. Sutliffe in his reueu of D. Kellisons suruay printed 1606. p. 55. torments of hel briefly who laboured with n ignorance passion and euen desperation it selfe 5. Touching the article of Christs descending into hell the Catholikes doe belieue hereby that Christ descended in soule after his passion into that part of hell which is called lymbus Patrum to deliuer from thence the soules of the iust there detayned till his comming of which iudgement are also some learned (o) D. Bilson in his suruay of Christs sufferings and descent to hell p. 650. 651. 652. and the Lutherans are generally of the same opinion ProtestaÌ„ts but the greatest part of Protestants doe interpret this article of Christ descending into his (p) D. Willet in lymbomastix D. Fulke so alleadged by VVillet in synopsi pag. 605. 606. graue soe by the worde hell vnderstanding the graue but (q) Lib. 2. instit cap. 16. §. 20. Caluin teacheth that by Christs descending into hell is vnderstoode that Christ apprehended God to be most angry and offended with him for our sakes and that thervpon Christ suffred great anxiety and griefe of soule and which is more most blasphemously Caluin teacheth that Christ vttered words of desperation in saying my God why hast thou forsakeÌ„ me Touching the article of Christs ascending into heauen we Catholikes and the Caluinists doe belieue hereby that Christ truly in body ascended vp into heauen wheras (r) Luth l. de sacr Coenae Domini tom 2. f. 112. saying credimus quod Christus iuxta humanitateÌ„ est vbique presens Brentius in Apolog. pro cons VVittem Illyricus l. de asceÌ„ Domini and finally by all LutheraÌ„s Lutherans doe teach that Christs body is in all places with the diuinity and that therefore it did not really after his passion ascend vp into heauen it being there both before after his passion thus the Lutherans both in ours and the Protestants iudgments doe destroy by this their construction the whole creede and particulerly Christs incarnation natiuity passion death ascending into heauen and his comming to iudgment seeing supposing Christs body to be in all places all these articles were but apparantly or phantastically and not truly or really performed 6. Touching the article of Christs iudging the quicke and dead wee Catholikes doe beleeue that Christ at his comming to iudgment will so iudge man as that his good workes receauing all their force from our Sauiours passion shal be rewarded whereas the Protestants denying all (s) Cal. l. 3. instit c. 5. §. 2. Bucer in actis collo quij Ratisb Beza Zuingli and most other Protestants merit of workes as iniurious and derogatory to his death and passion do hould that Christ shall then reward only a bare and (t) Calu. in Antid Concil Trident. Kemnitius in exam Con. Trid. and most other Protestants speciall fayth 7. Concerning the Article I belieue in the Holy Ghost Whereas all Catholikes and many Protestants do beleeue that the Holy Ghost is the third person in the most Blessed Trinity Caluin howsoeuer he was persuaded of the truth or falshood therof much lamenteth notwithstanding to auoyd the force of arguments drawne from the chiefest places of Scripture and vsually alleadged by all Antiquity in proofe of the holy Ghost being the third person in the Trinity Thus we find that (u) Iust l. 1. c. 13. §. 15. Caluin will not haue contrary to all Antiquity that passage of Scripture Psalm 33. By the word of the Lord the heauens were made and all the host of them by the spirit of his mouth to be vnderstood of the diuinity of the holy Ghost In like sort he reiecteth the argument (x) See of this subiect against the Trinity Iluumus a Protestant in l. Caluin IudaizaÌ„s drawne from that other most remarkable Text 1. Ioan. 5. There be three that giue testimony in Heauen the Father the VVord and the holy Ghost and these three be one Caluin vpon this place thus saying therby to take away from thence the proofe of the Holy Ghost Quod dicit tres esse vnum ad essentiam non refertur Luth. in l. contra Iacobum LatomuÌ„â—omo 2. Wittem 〈…〉 diâ—â— anno 1552. sed ad consensum potius Finally Luther was so farre from acknowledging the Holy Ghost to be the third person in the Trinity or to acknowledge the Trinity it selfe that thus he writteth Anima mea odit hoc verbum homousion vel consubstantialis My very soule doth hate the worde homousion or consubstantial 8. Concerning the article I beleeue the holy Catholike Church The Catholikes do beleeue this to be a visible company of meÌ„ professing the present Roman Catholike fayth of which some are predestinated others reprobated The ProtestaÌ„ts do belieue this Church to consist only of the elect and (y) Confess Aug. act 5. Luther l. de Concilijs eccles Cal. l. 4. inst c. 1. §. 2. predestinated 9. Touching the article The Communion of Saints The Catholikes do heereby beleeue such a communion to be betweene the Saints in Heauen the soules in Purgatory men vpon earth that the one part doth helpe the other with their most auaileable prayers and intercessions The Protestants deny all such intercourse of benefites betweene these seuerall partes of the Church of Christ accounting (z) Caluin l. 3. inst c. 5. § 6. Conturiatoreâ— Ceâ—â— 1. lib. 2. c. 4. col 460. Brentius in conses Wittenberg c. de Purgatorio the Catholike doctrine heerein superstitious and sacrilegious 10. Lastly touching the article of Forgiuenes of sinnes we Catholikes do beleeue
transibunt verba autem mea non transibunt Math. 24 Heauē and earth shall passe away but my wordes shall not passe 5. But to proceede further touching the foresaid want of vnity disagreements if euery Christian might be saued in his owne Religion then might those be saued which beleiue the articles of the Creed in a most differēt sence manner then which what can be more rashly exorbitātly spoken For seeing there is but one true intended sence by the Apostles of the Creede which if we attaine not then doe we beleiue that which is false but to beleeue the Creede in a false sence is no better then not to beleiue it at all as is aboue said and therefore it would followe by way of inference that he might be saued who beleiued not any one article of the Creede at all Now that the Catholikes Protestants do beleiue the articles of the Creede in different or rather contrary senses and consequently that the one side beleiueth it in a false and erroneous sense is aboue proued in the fourth chapter 6. If it be here replyed that the maintainers of this doctrine do so farre yeald that they only are to be saued which in a true sence beleeue the Creed yet by this their restrainct they condemne all those others which beleeue it in any other sense different from that intended by the Holy Ghost and the Apostles and consequently they condemne in their iudgment and depriue of saluation either the Catholikes or the Protestants since of necessity the one of these do beleeue the Creed not in its true sense but in a false and hereticall sence and construction different from that of the Apostles 7. But granting that the Catholikes and Protestants beleeue the Creed in one true sence intended by the holy Ghost yet if our Newtralists would haue the Creed the square or rule thereby to measure our fayth then marke the absurdityes following For by this doctrine one might be saued who beleeued 1. Not that there were any Scriptures at all written by the Prophets Apostles since the Creed maketh no mention of any such diuine writinges 2. In like sort he might be saued who did not beleeue there were any Angells or Diuels 3. Or that there is a materiall place of Hell 4. Or that the paynes thereof are eternall 5. Or that Adam did presently vpon his creation fall from grace and therby transported original sinne vpon all his posterity 6. Or that our Sauiour whilest he conuersed heere vpon earth wrought any miracles 7. Or made choice of certaine men to be his Apostles to preach the Christian fayth throughout the whole worlde 8. Or that Circumsicion is now forbidden and antiquated 9. Or that there are any Sacraments of the new testament as Baptisme the Eucharist c. 10. Or that finally before the dissolution of the world a designed ennemy of Christ shall come who is tearmed Antichrist I say by our Newtralists Religion he should be saued who beleeued none of the foresayd articles seeing not any one of them is expressed or set downe in the Apostles creed and yet the beliefe of the sayd articles is necessarily exacted required to saluation both in the iudgments of the Catholikes the Protestants both which partyes do with an vnanimous consent teach the necessity of beleeuing the sayd articles 8. But to proceed further to come to the different articles of fayth differently beleeued by the Catholikes Protestants and yet not expressed in the Creed articles of such nature as that they are houlden by the Catholikes to be instituted by our Sauiour as subordinate yet necessary meanes of the grace of God and of saluation whereas the Protestants as not beleeuing at all the sayd articles do wholely disclayme from acknowledging all such meanes These articles I haue recited aboue to wit 1. That Sacraments in generall do conferre grace 2. That a childe dying without baptisme cannot be saued 3. That mortall sinne is not remitted without the sacrament of Pennance and confession 4. That we are to adore with supreme honour the Blessed Sacrament 5. That not only fayth but also workes do iustify man 6. That a Christian by thinking himselfe to be iust is not thereby become iust 7. That euery Christian hath sufficient grace offered by God to saue his soule that therefore God on his part would haue all men saued 8. That without keeping the tenne commandements a man cannot be saued 9. Finally that all Christians ought vpon payne of eternall damnation to communicate in sacraments and doctrine with the church of Rome and to submit themselues in al due obedience to the supreme pastour of Gods church In al which points the Protestants do beleeue directly the contrary condemning vs of heresy superstition yea idolatry for our belieuing the foresayd points Now I say seeing the former articles do immediatly touch concerne either remission of our sinnes or grace of our soule or our iustification or our due honour adoration to our Sauiours body being accompanied with his diuinity or lastly our communion with Christ his church and the head therof in any of which as concerning so nearely our eternall happines who erreth cannot possibly be saued 9. And seeing the Protestants as is sayd do in all the sayd points maintaine the iust contrary to the Catholikes and thereby do abandone the Catholikes acknowledged meanes of their saluation I heare aske in all sobernes of iudgment what can be reputed for a greater absurdity then to affirme with our Newtralists that the Catholikes and Protestants notwithstanding their so different and contrary beliefe and answearble practise in the former articles so neerely touching mans saluation may both be saued Seeing it must needs be that either the Catholikes shal be damned for setting downe certaine means of our saluation contrary to Christs mind and institution supposing the sayd means to be false or that the Protestants shal be damned for reiecting the former meanes of Saluation instituted by Christ admitting them to be true 10. But to passe forward If euery Christian might be saued in his Religion in beleuing only the fundamentall points of the Trinity the Incarnation c. then hath the Church of Christ euen in her primitiue dayes at what time the Protestants themselues (h) See of this acknowledgement the defence of the Apology of Englād written by Doctor Iewel Kemnit in exam Concil Trid. par 1. p. 74. the cōfess of Bohemia in the harmony of confess pag. 400. besides diuers others doe exempt her from errour most fondly intollerably erred in condemning certaine opinions which are not fundamentall for Heresies and the maintayners for Heretikes and consequently the scripture and Christ himselfe haue deceaued vs by ascribing vnto the Church an infallibility (i) Math. 18. Luc. 10.2 Tim. 3. of erring in her definitions of Faith and cōdemnation of heresies and by commanding vs to obey the churches authority and sentence in all thinges as
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