Treatise I haue thought good to entitle it with the words of our Sauiour Qui non credit condemnabitur (e) Marc. 16. He that beleiueth not shal be condemned as being a sentence which best sorteth to the matter here handled and which indeede really though breifly inuolueth in it selfe the truth here discussed The sourse from whence this Libertinisme beleife did take its first emanation and flowing is the contempt of the authority of the Catholike Church for thus reasoneth our Newtralist in Doctrine 4. Both Papists and Protestants doe agree in beleiuing the Trinity the Incarnation the Paession c. but they mainly dissent touching Purgatory Praying to Saints Freewill the sacrifice of the Masse Iustification c. therfore I will embrace and follow that doctrine meaning the doctrin of the Trinity the Incarnation Passion c. and hould it necessary to saluation in which all sides doe agree But since the dissentions and disagreements in Religion are of these secondary lesse principall points to wit Purgatory Praying to Saints c. and since it is impossible that both the Papist and Protestant should teach truly in the said articles for they teach meere contrary doctrines therin And further seeing I haue no more reason to belieue the one side then the other and it is impossible for me to belieue both therfore my resolution is contemning the authority of Gods Church in its definitions of these articles peremptorily to stand to neither but will hold the doctrine of Purgatory Praying to Saints and all other controuerted points of fayth at this day betwene Papists and Protestants matters meerly of indifferency and of that nature as that neyther the true nor false beleife of them can eyther further or hinder a mans saluation Thus disputeth our Newtralist And thus whilest he wil be of all Religions he wil be of no Religion Then which as if Religion were only but an intentionall and no reall name or word what can be inuented more impious and Atheistical in it selfe more repugnant to sacred scriptures more crosse to the practice of all antiquity and as herafter shal be proued more adueise to all naturall reason so dangerous it is for a Christian once to dismember himselfe by pertinacy of iudgmeÌ„t from the Church of Christ and so truly is verified of such a man that sentence of Optatus Deserta (f) Lib. contra Parmentan matre Catholica impij filij dum foras excurrunt se separant errando rebelles abscedunt Our mother the Catholike Church being once forsaken her wicked children do goe out and depart from her and thus being become Rebells through erring do hyde themselues Thus we see how these all reconciling Omnifidians doe carry themselues who through the pretended immensity of their pretended charity forsooth can promise saluations to al Religions and who seeke to introduce a peace into Gods Church by compounding al controuersies of faith farre more dangerous then are the warres contentions of Heretikes 5. Now seeing all such men make no more accompt of diuersity of Religions then others doe of wearing suits of apparrel of different coulours and seeing by such their lukewamenes in matters of faithe they seeme to be all Laodiceans therfore wee may asure our selues that the commination and threat denounced against the Church of Laodicea registred by the (g) Apoc. cap. 3. Euangelist shall without finall repentance fall vpon them Because thou art lukewarme and neither colde nor hot I will vomit thee out of my mouth But good Reader as vnwilling to transgresse the accustomed limits of a preface I will detaine thee noe longer only I haue thought good to put thee in mind and so to end with the sentence and iudgment of Saint Augustine passed vpon the Pelagians as for some delibation and tast of the subiect herafter handled who beleeued in the Trinity in Christ and his Passion were men of moral and honest conuersation yet for houlding that only by the force of nature without the assistaunce of Gods grace a man was able to exercise vertue and flye vice a point no more fundamentall theÌ„ most of the controuersies betweene the Catholikes and the Protestants they are registred for Heretikes by the saide S. Augustine consequently not to be in state of Saluation his words (h) Epist. 129. â—37 are these Nec tales sunt Pelagiani quos facile contemnas sed continenter viuentes atque in bonis operibus laudabiles nec falsum Christum sed vnum verum equalemque patri coeter num veraciterque hominem factum venisse credentes venturum expectantes sed tamen ignorantes Dei iustitiam suam coÌ„stituere volentes Heretici sunt In English thus Neither are the Pelagians such men as are easily to be contemned for they doe liue continently and are laudable for their good workes They further doe belieue not in a false Christ but in one true Christ who is equall coeternall with his father and who was truly made man They beleeue that he is allready come and they expect him hereafter to come yet because they are ignorant of the iustice of God and would make it their owne iustice meaning because they taught it might be obtained by their owne naturall force therfore they are Heretikes Thus farre Sainct Augustine with whome I end leauing thee Good Reader to the deliberate and studious perusall of these ensuing leaues and intreating most earnestly the praiers of all good Catholikes for the remission of my manifould and infinite sinnes and for an happy houre of the dissolution of my ould and decaied body Your soules well-wishing friend William Smith QVI NON CREDIT CONDEMNABITVR MARC 16. That a man who belieueth in the Trinity the Incarnation the Passion c. and yet beleeueth not all other articles of Christian Faith cannot be saued And first of the definition of Heresy and an Heretike CHAP. I. BEFORE we come Good Reader to dispute particulerly of the subiect of this discourse I hould it most conuenient in place of a short Prologomenon or Preface to prefixe and set downe the true definition of Heresy or an Heretike since this method wil giue light to the whole ensuing Treatise and wil best manifest what opinions be Heresies and what men Heretikes and consequently seeing heresy is incompatible with saluation cannot stand with the purchase of heauen will demonstrate that not any one Religion professinge the name of Christians though it maintaineth but one heresy can iustly promise to it selfe the hope of saluation or eternall life Well then Heresy or Heresis as we tearme it in latine is a greek word signifying as much as Electio Election or choyce comming of the greeke Verb aireo in latin Eligo to choose or make choice of So as this word Haeresis originally and primatiuely signifyeth election or choice as is sayd in generall yet because they who deuide themselues by maintayning false opinions from the Church of Christ doe make choyce of these their
new opinions and so therby do separate themselues from the Church therefore this word Haeresis loosing its former generall signification is restrained by the Apostles and the ancient Fathers through an Ecclesiasticall vse and acceptance which course we finde houlden in diuers other wordes as the wordes Apostolus Christus Baptisma and many other now taken by the Church in a secondary acceptiō to signify any false and new opinion or Religion of which a man maketh choyce and pertinaciously defendeth it against the Church of God the maintainours thereof are commonly stilled Heretikes Thus Heresy in its true and Ecclesiasticall definition is any false opinion touchinge fayth and Religion contumaciously defended against God and his Church This definition I meane in taking the word Haeresis and Haereticus in this restrained sense is warranted by the Apostle by the ancient Fathers And lastly to omit the like acknowledgement of the Catholikes by the learned Protestants By the Apostle for thus we find him to say There must be Heresies among you that they which are approued among you may be knowne 1. Cor. 11. As also A man that is an Heretike after the first and second admonition auoide Tit. 3. And finally Those which were of the heresy of the Sadduces laid hands vpon the Apostles Act. 5. 2. By the ancient Fathers For S. Hierome in cap. 3. ad Tit. shewing the difference between heresy and schisme thus defineth heresy Haeresis est quae peruersum dogma habet Heresy is that which containeth a peruerse and froward opinion And S. Augustine in like manner lib. de fide simbolo cap. 10. defineth heresy in these wordes Haeretici sunt qui de Deo falsa sentiendo fidem violant Heretikes are those who do violate their fayth by houlding false opinions touching God By the Protestants for to name one or two among many M. Ormerod a most forward Protestant thus defineth an Heretike He is an Heretike who so swarueth from the wholesome doctrine as contemning the iudgment of God and the Church persisteth in his opinion Dialog 2. with whome conspireth D. Couell saying Heretikes are they who directly gaine-say some article of our fayth Exam. p. 199. 3. Now out of this former definition of heresy I am to premonish thee good Reader of two points first that euery heresy is maintained with obstinacy against the Church of God and therfore the maintainours thereof are sayd by the Apostle that they went out of vs 1. Ioan. 2. that is out of Gods Church and for the same reason the Apostle pronounceth an Heretike to be condemned by his owne iudgment Tit. 3. because he preferreth his iudgment before the iudgment of the whole Church from which consideration it followeth that what man soeuer houldeth any erroneous opinion touching fayth and being aduertised thereof by Gods Church and not yealding his iudgment in all humility therto is thereby become an Heretike And such is the state of Catholikes and Protestants since the one doth euer reciprocally charge and condemne the other with false doctrine therfore seeing the church of Christ must be with one of them it followeth that the other not submitting their iudgments to it are proclaimed thereby Heretikes And thus it may sometimes fall out that the first inuentor of a false opinion may be no Heretike as maintaining it before it be condemned by the church whereas the Professors of it after its condemnation are become Heretikes according to that of Vincentius Lyrinensis in his worthy booke against the prophane innouation of the heresyes of his tyme. O admirable change of thinges the authors of one and the same opinion are esteemed Catholikes and their followers Heretikes Thus we see that pertinacity of iudgment doth consumate an Heresie 4. The second is that the aforesayd definition of heresy being the only true definition and acknowledged for such by all sides is not restrayned eyther in it selfe or by the meaning of the Apostle as by his wordes set downe in the next chapter following may more easily appeare only to the most principall and as they are called fundamentall points of christian fayth as of the Trinity the Incarnacion of Christ his Passion the Decalogue and the articles of the creed but it is extended in its owne Nature considering to Logicke the definition and the thing defined ought to be of an equall latitude or lardgnes to any erroneous opinion whatsoeuer frowardly defended by a man and gainsayed by the Church of God So as it is as perfit an Heresy and the beleeuers therof are as true Heretiks to deny that there is a Purgatory or to deny Freewill Prayer to Saints the doctrine of Indulgences the necessity of Baptisme or any other article approued by the Catholike Church granting the doctrine of the Catholikes in these articles to be true as to deny the Trinity the Incarnation of Christ his Death or Passion c. And a man shal be aswell damned in hell for denying these former as for these other though the denyall of these later do exceed the other in mallice since the Heresies of them are more wicked blasphemous And thus much touching the definition of Heresie or an Heretike which being iustly premised we will now come to the maine controuersie handled in this Treatise That euery Christian though beleeuing in the Trinity the Incarnation the Passion c. cannot be saued in his owne Religion proued from holy scripture CHAP. II. NOw then to begin to fortify warrant this vndoubted truth that euery Christian though beleiuing in the Trinity c. cannot be saued in his owne Religion I will drawe my first kinde of proofes from the sacred wordes of holy scripture And these testimonies shal be of three sorts One concerning Heretikes which texts are not restrained to any particuler Heresies but deliuered of Heresie in generall The second branche of authorityes shall touch Heretikes euen for certaine particuler Heresies different from denying the Trinity the Incarnation of our Sauiour the Passion and other like principall and fundamentall points articles of Christian Religion The third shall containe the necessity of faith without any restriction to the points or articles which are to be beleiued 2. And first to begin with the first we reade the (a) Epist ad Tit. c. 3. Apostle thus to speake of an Heretik in generall A man that is an Heretike after the first or second admonition auoyd knowing that he that is such is subuerted and sinneth being condemned by his owne iudgment Where the Apostle commaundeth vs to auoid an Heretik which he would not haue done if the sayd Heretike had beene in state of saluation the Apostle further adding this reason in that saith he such a man as being a pertinatious willfull Heretike is condemned by his owne proper iudgment that is because he aduanceth his owne iudgement aboue the iudgment of Gods Church and because he needeth not that publike condemnation of the Church which vpon other offenders by way of
Protestants Religions all who ioyntly do professe to beleeue in generall in the Trinity in Christ his Incarnation his Passion and the creed of the Apostles and so we shall discerne whether the fayth of all these seuerall professors doth inioy the foresayd marke of vnity in doctrine or no. But seeing this subiect is most ample and lardge I will therefore sepose this ensuing Chapter for the more full and exact discouery of the many and great disagreements betweene Catholikes and the Protestants in their fayth and Religion The same proued from want of vnity in Fayth between Catholikes and Protestants touching the Articles of the Creed 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 Creede CHAP. IIII. VNdertaking in this place to set downe the multiplicity of doctrines betweene Catholikes and Protestants though they all ioyntly beleeue in the Trinity the Incarnation of Christ his Passion and the like consequently to show that this their generall beliefe wanteth that true vnity of fayth which out of the holy Scriptures Fathers the Protestants I haue aboue showed to be most necessary to saluation I will first examine how the Catholikes and the Protestants do differ touching their beliefe of the creed made by the Apostles Next I will demonstrate that supposing all Professors of both Religions should agree in the true sence and meaning of the creed yet there are diuers other dogmaticall points necessarily to be beleeued are at this instant beleeued both by Protestants and Catholiks which are not expressed or mentioned in the Creed at al or by any immediate inference to be drawne from thence Lastly I will set downe the great difference betweene Catholikes and Protestants in other points of fayth of which the Creed maketh no intimation or mention at all and yet the beliefe of them is houlden necessary to saluation both by Catholike and Protestant from all which it shall appeare how far distant the Catholike and Protestant Religion are from that vnity in doctrine so necessarily required to that fayth whereby a Christian is to be saued 2. I do heere begin with the Apostles creed first because the articles of the Trinity the Incartion the Passion c. are included in the creede Secondly by reason there are many Adiaphorists in Religion as I may tearme them who seeme to deale more lardgly and liberally heerein seeinge they are content to extend the necessary obiect of fayth not only to the articles of the Trinity the Incarnation and Passion but to all pointes set downe in the creed who assure themselues that God exacteth not at our hands the beliefe of any other articles then what are contained in the creed Now heere aforehand we are to conceaue that true fayth resteth in that true sense and meaning of the wordes of the Creed which was intended by the Apostles and not in the wordes themselues seeing both in the iudgment of all learned Catholikes and Protestants to beleeue the words of the creed in a sense different from the intended sense of the Apostles and consequently in a false sense is no better then not to beleeue at all And the reason heereof is because a false construction drawne from the creede no lesse then from the Scripture is not the word of God but the word of man and consequently the sayd letter of the creed so interpreted is subiect to the same censure whereunto the word of man is lyable from whence it followeth that whosoeuer belieueth the wordes of the creed in another sense then was intended by the holy Ghost and the Apostles doth not beleeue the creed at all but only beleeueth the worde of man which euer standeth subiect to errour and mistaking So as the sentence of Saint Hierome deliuered only of the Scripture may iustly be applyed of the creed Scripturae (a) In ep ad Paulinum non in legendo sed in intelligendo consistunt The Scripture or Creed doth not consist in the letter but in the sense and true vnderstanding of the letter 3. This then being truly presupposed let vs begin to examine the articles of the creed and see how we Catholiks and Protestants do differ in the construction and vnderstanding thereof And first touching the first article of our Beliefe in God obserue how different it is The Catholiks do beleeue that their God no way cooperateth or willeth sinne in man that he hath but one simple expressed will touching sinne this in detesting and hating of it that he will not punish vs for not keeping of such precepts the which is not in our power to keepe that he imputeth sinnes to euery man that committeth sinne briefly that he giueth to all men ordinary and sufficient grace to saue their soules and desireth that all men may be saued whereas the Protestants beleeue the meere cōtrary to al these points for they beleeue that their God (b) Beza in his display of popish practise pag. 202. saith God exciteth the wicked will of one thiefe to kill another See Zuinglius tom 2 de proui c. 6. fol. 365. Caluin instit l. 2. c. 18. sect 1. cooperateth forceth and willeth a man to sinne that he hath a double (c) Luther tom 2. Wittemburg de cap. Babil fol. 74. D. VVhitakerus de Eccles cont Bell. controuersia 2. quest 5. pag. 301. wil and therefore a dissembling will the one expressed in Scripture according to which he forbideth man to sinne the other concealed to himselfe by the which he impelleth man to sinne that he will punish (d) Reynolds in his 2. conclusion annexed to his conference pag. 697. vs transgressing the ten commandmēts it not being in our power to keepe the sayd commandements that to the (e) Luth. tomo 2. Wittemb de capt Babyl fol 74. Whitak vt supra faythfull sinning neuer so wickedly no sinne shal be imputed Finally that to certaine (f) Cal. instit l. 3. c. 23. saith God doth ordaine cōsilio nutuque by his Councell pleasure that among mē some be borne to certaine damnatiō from their mothers wombe See D. Willets synopsi p. 554. affirming the same men he giueth not sufficient meanes of saluation but purposeth and decreeth from all eternity that some men lyuing in the eye of the world and in their owne conscience neuer so vertuously shal be damned and cast into sempiternall perdition Thus we see how great a difference there is betweene the Catholikes and Protestants in beleeuing the first article of the creede and how ineuitably it followeth that eyther the Catholiks or protestants do stand subiect and obnoxious to that saying of S. Augustine quest 29. sup Iosue who imagineth God such as God is not he carryeth euery where another God to wit a false God in his mind 4. Touching the 2. article which is And in Iesus Christ his only Sonne wee (g) Con. Trident. Catholikes belieue in
particuler choise to insist vpon omitting some others of like nature because wee see that most or all of them do immediatly and principally as is aboue sayd touch the meanes of purchasing of grace of remission of our sinnes and obtayning of saluatiō being maintayned for such by the Catholikes but vtterly denyed reiected by Protestants And here I now vrge two things First if these former doctrines as they are beleeued by the Catholikes do immediatly concerne saluation and become necessary meanes thereof then cannot the Protestants as reiecting all such doctrines and such meanes both in beliefe practise be saued But if by a supposall they be not of that nature but false in themselues and the contrary doctrines true then cannot the Catholikes as beleeuing false doctrines immediatly touching mans saluation and accordingly practising them be saued From which forked argument it may most demonstratiuely be inferred that it is impossible that both the Catholiks and the Protestants the one part beleeuing the other part not beleeuing the foresayd doctrines should both be saued for who neglecteth necessary meanes shall neuer attayne to the designed end of the sayd meanes Secondly I vrge that a false beliefe not only in these articles but also in any other Controuersyes betweene the Catholikes and the Protestants is plaine Heresy And this because euery false beliefe is comprehended within the definition of heresy as being in it selfe an electiō choise of a new or false doctrine wilfully maintayned against the Church of God and therefore it followeth that eyther the Catholikes or Protestants for their persisting in this false beliefe or heresy shal be damned 10. But heere I will stay my selfe wading no further in the disquisition and search of the great dissentions betweene Catholikes and Protestants touching Fayth and beliefe only I will reflect a little vpon the premises of the two last Chapters And heere since it is made most euident first that the Protestants and Catholikes do mainly differ in the sense and construction of the articles of the Creed and consequently seeing the sense and not the wordes make the creed that they both do not beleeue one and the same Creed but haue to themselues seuerall Creedes From whence sufficiently is discouered that want of vnity in fayth among them both which vnity is so necessarily required to mans saluation as in the precedent Chapter is demonstrated Secondly that though by supposition they did beleeue the Creed the sense therof with an vnanimous consent yet it is proued that there are diuers other articles not contayned in the Creed which are indifferently beleeued as necessary to saluation both by Catholike and Protestant Thirdly seeing also there are sundry Controuersies in Religion as is aboue exemplifyed which immediatly concerne saluation being houlden as necessary meanes thereof by the catholikes but disclaymed from and abandoned by Protestants as mayne errours and false doctrines that therefore it is a manifest errour to make the Creed the sole rule of fayth 11. Therefore from all the former premises I do auerre that he who maintayneth that both Catholikes Protestants and consequently men of any Religion notwithstāding that the one side doth necessarily beleeue and maintaine Heresy can be saued or that euery Christian can obtaine 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 Nolite fieri sicut equus mulus quibus non est intellectus Do not become as Horse and Mule which haue no vnderstanding CHAP. VI. The same proued from the authority and priuiledges of the Church in not erring in her definitions and condemnation of Heresies and first by Councells FROM the inuiolable vnity of Fayth we wil next descend to the priuiledges of Gods true church of which priuiledges I will at this tyme take only one into my consideration which is that the church of God is indued with a supreme prerogatiue in not erring in her definitiō of faith or condemnation of heresy This point is warranted by innumerable texts of holy Scripture as where it is sayd Vpon thy wales O Hierusalem I haue set watchmen all the day and all the night they shal not be silēt Isai 72. But God did not set watchmen ouer his Church to teach errours And againe the (a) 1. Tim. 3. Church of God is the pillar and foūdation of truth what more perspicuous And further whereas each man is commaunded to repaire in difficulties euen of lesser consequences to the Church it is threatned by Christ himselfe that who will not heare the Church shal be accounted as an heathen or publican according to that his condemnation Si Ecclesiam non audierit (b) Matt. 18. sit tibi sicut Ethnicus Publicanus where we find no restriction but that in all things wee are to heare the Church Againe Christ himselfe speaketh to his Apostles and in them to the whole Church (c) Luc. 10. He that heareth you heareth me But if the Church could erre neyther would Christ referre vs to the Church especially vnder so great a penalty neyther 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 therfore we find the Apostle thus to write (d) Ephes ◠therof God hath made him head speaking of Christ ouer all the Church which is his body And againe one (e) Ephes 4. body and one spirit and yet more The (f) Ephes 5. man is the head of the Church From which Texts it followeth that if the Church should erre in its definition or resolution of Fayth and condemnation of Heresy this erring must iustly be ascribed to Christ and to the holy Ghost and consequently it followeth that the Apostles in making the Creede would haue omitted that Article I belieue the holy Catholike Church For why should we be bound to belieue the Church if the Church could erre 2. 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 time obiecting the erring of the whole church thus figuratiuely or Ironically writeth Age (g) Lib. de preser omnes errauerunt nullam respexit Spiritus sanctus that is goe to belike all the Churches haue erred the holy Ghost hath respected or looked vpon no one Church And S. Augustine Disputare (h) Epist 118. contra id quod Ecclesia vniuersa sentit insolentissimae insaniae est To dispute against any point maintained by the whole Church is extreme madnes To whose iudgement herein most of the more sober and learned Protestants doe indisputably subscribe since diuers of (i) D. Bācroft in ser 1588 Fox act Mon. 464 h. art 4. the deuines of Geneua in their propositions and principles disputed pag. 141. diuers others them
thunderbolt of Anathema In the Councell of Rome houlden vnder Pope Cornelius as (x) lib. 6. hist. c. 33. Eusebius reporteth was condemned for heresy the errour of Anabaptisme as the same (y) l. 7. hist c. 2. 1. Eusebius relateth 9. The Councell of Chalcedon condemned the heresy of Eutiches who taught that there was but one (z) vt patet in act 1. Conc. Nature in Christ after the Incarnation In like sort the first Councell of Ephesus condemned the heresy of Nestorius teaching two persons to be in Christ as appeareth out of (a) In Chronico Prosper and (b) Lib. 7. c. 3â— Socrates Now touching both these last heresyes we are to vnderstand that both Nestorius and Eutiches did beleeue in Christ Iesus our Sauiour as the Redeemer of the world yet they were registred braÌ„ded for heretiks only for their pertinacious erring touching the Person Natures of Christ as now the Protestants may be reputed Heretikes for their ascribing of ignorance Passion and desperation to Christ 10. The Councel of Chalcedon also decreed that vowed virgins and monks could not marry condemning those with an Anathema for heretiks that should hould maintaine the contrary as is to be seene out of the Councell it selfe The fourth Councell of Carthage whereat S. Augustine was present pronounced that the (c) Can. 79. doctrine of prayer and Sacrifice for the dead was according to the true fayth of Christs Church and condemned the contrary opinion for heresy and the maintainers of them for Heretikes The Councell of Constantinople vnder Pope Vigilius condemned Origen for his heresy in which he taught that the deuils should in the ende be saued as (d) In rita Iustiniani Zonaras and (e) Lib. 17. c. 27. Nichephorus relate Finally the seuenth synod or 2. councell of Nice condemned all them for Heretikes who taught that the Images of Christ of his Saints were to be depriued of all due respect and reuerence and to be condemned and broaken of this point see Paulus (f) Lib. 23. reriâ—â— Roman Diaconus and (g) In compeÌ„diu historius Cedrenus 11. Thus farre concerning Councells condemning for heresy false 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 tymes are more prized esteemed then the now later tymes The like course was continued by Councells for condemning and resisting of Innouations and false doctrines though not concerning the Trinity the IncarnatioÌ„ or the Apostles Creed in the succeeding Ages which I purposely omit 12. But now I heere demand first how can it stand with the infallible authority of Gods Churche in not erring in matters of fayth of which priuiledge I haue intreated in the beginning of this Chapter if so she shall define the former errours for condemned heresyes and Anathematize and curse the maintaynors of them for branded Heretikes if the doctrines are but oÌ„ly matters of indifferency such as may stand with saluation Secondly I aske how both the deffendours impugners of the sayd doctrines can be freed from the brand of Heresy Seeinge the true definition of Heresy necessarily agreeth to the doctrines maintayned by the one side for it is certaine that eyther the Catholikes or the Protestants do make choise of new opinions herin do stubbornely maintayne these their Innouations against the Church of God The same proued from the authority of the Church condemning heresies manifested by the writinges of particuler Fathers CHAP. VII NOW to come to the second way of discouering the Churches sentence in the foresayd point which is by the particuler iudgment of the ancient learned Fathers which were in their seueral ages the shyning lamps of Gods Church whose authorityes that all succeeding ages are to reuerence is easily euicted from Gods holy writ for answearably heerto we read in Deutronom 32. Remember the ould dayes thinke vpon euery generation aske thy father and he will declare vnto thee thy elders and they will tell thee And the Protestant confession of Bohemia conspireth therunto saying The (a) Harmonia confess p. 400. ancient Church is the true and best mistresse of posterity and going before leadeth vs the way Comming then to the Fathers I will first insist in the particuler errours not touching eyther the Trinity the Incarnation Passion of our Sauiour or the articles of the Creed but points seeming of more indifferency condemned by them for open and damnable heresyes And heere I haue purposely made particuler choice of diuers Controuersies of this tyme handled betweene the Catholikes the Protestants to the end that our Adiaphorists who maintayne that both Protestants Catholikes may be saued may see that the denyall of those very articles of fayth were reputed by the Fathers of the primitiue Church for heresies the denyers of them for Heretikes and consequently in the Fathers iudgment not capable of saluation Next I will set downe diuers of the Fathers sayinges sentences pronounced of heresy and Heretikes in generall 2. But before we come to the condemnatioÌ„ of particuler heresyes we must conceaue that reason it selfe reuerence due to the chiefe Doctors Fathers of the primatiue Church must presuppose that in those tymes all those opinions were generally acknowledged for damnable heresyes which are placed in the Catalogue of heresyes by Irenaeus Hierome Epiphanius Philastrius Augustine Theodoret and other approued Authors of those dayes This by drift of reason is to be acknowledged for two respects First because we cannot find any Doctor or Writer of the same ages who contradicted the foresayd Fathers for planting in their Catalogues any opinion as heresy which was not heresy Secondly in that the forenamed Fathers and Authours of the Catalogues of heresies were godly and learned men and therefore neyther would nor durst brand any opinion with the note and marke of heresy which the whole Church of God did not then take as heresy All this then iustly truely presupposed let vs proceed to the particuler heresyes so registred for such by some of the foresayd Fathers where for the fuller conuincing of our Newtralists in Religion my greatest choise some few only excepted shal be of the Controuersies remayning still at this day betweene the Catholikes and Protestants 3. First then That God was the author of sinne was maintayned by Florinus and condemned for heresy or rather blasphemy by (b) Euseb l. 5. hist. cap. 20. Irenieus and (c) In coÌ„monitorio Vincentius Lyrinensis 4. The opinion touching the impossibility of the Commandments was maintayned by certaine Nouelists of those tymes condemned for heresy by (d) In explan simbol ad Damas S. Hierome in these words Execramus c. VVe doe execrate and abhorre the blasphemy of those who say that any impossible thing is commanded by God to be kept and obserued by man See also the like
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
vpon the diligent perusall of the euidences the ioynt consent iudgments of all the sayd Lawyers should after their longe and serious demurs conspire in this one point to wit that for the recouering and obtayning of the sayd lands the foreshewed euidences in generall are not only sufficient seeing diuers other mē not hauing any true interest in the lands may neuerthelesse insist and vrge their like general clayme but that with the help of the sayd common euidences he must more punctually rely for the gayning of his presumed inheritance vpon other more particuler and personall euidences and assignements Now all these learned Counsailours agreeing in this sentence and fortifying their iudgments heerein with their owne experience in the like case with the new Reports warranting the same with the authorityes of all the ancient learned and reuerend Iudges before them and lastly with the cōformity of reason confirming no lesse If here now some one Emperick Atturney or other skilfull only by a little experience in making a Nouerint vniuersi c. should steppe forth armed ōly with impudency and ignorance and should pronounce the foresayd sentence of all these learned sages to be false and that the party pretending right to the sayd landes were sure by his generall title and euidences only to obtaine the same all other his more particuler euidences being but vnnecessary needlesse therto who might not iustly contemne reiect the censure of such a fellow Or could not the party clayming the foresayd inheritance be worthily reprehended if by abandoning the graue counsaile of the learned Lawyers following the aduise of this ignorant man he should finally loose all clayme title and possibility to his sayd inheritance 22. Our case is heere the same We all pretend right to the inheritance of the Kingdome of heauen for we read Coronam vitae preparauit Dominus diligentibus se Our title in generall therto is our beliefe in the Trinity the Incarnation the Passion c. the beliefe wherof is necessary but not sufficient All eminent men for learning both Catholiks and Protestants do proue from the Scriptures from the authority of Godes Church from the nature of heresy from the definition of true fayth and from diuers other reasons and principles aboue expressed that no man can attaine to this heauenly inheritance by belieuing only the former fundamentall pointes of Christianity if so he haue not at least implicitly a true and particuler fayth of all other lesse principall points of Christian Religion Now commeth heere a dissolute gamnelesse and left-handed fellow not practised in any kind of good literature for it is obserued that al our most forward Newtralists are men for the most part voyd of learning vertue conscience who peremptorily out of his Pithagorian chayre that is without proofe teacheth that a beliefe in generall of the articles of the Trinity Incarnation Passion c. doth only necessarily conduce to mans saluation and that the doctrines of Purgatory Free-will Reall presence and other contouersies betweene the Catholikes and Protestants are not in any sort necessary to the purchasing of our eternall inheritance and wel fare but are to be reputed with reference to that end points indifferent vnauayleable needelesse and as the greek phrase is Pareria or by-matters Who would not heere commiserate the folly ignorance of such a man but especially pitty the poore soules seduced by soe blind a guide THE CONCLVSION CHAP. XVI HITHERTO good Reader it is sufficiently I hope demonstrated that euery Religion though professing the name of Christ and beleeuing in the Trinity the Incarnation the like fundamentall points of Christian Fayth if their beliefe in other secondary and lesse principall pointes be erroneous cannot promise to it selfe any security of saluation and consequently that the controuerted articles at this day between Catholikes and Protestants touching Purgatory Freewill Praying to Saints Sacrifice c. are of that great importance as that the professours of both sides to vse the phrase of a Blessed Martyr in the same case Vnum caelum capere non potest One heauen cannot containe It now remayneth to show that seeing at this day there are originally but two different religions among Christians to wit the Catholike Religion and the Protestant within which is included all its branches descendents whether the Catholike or Protestant Religion is that wherin a man may be saued But seeing this subiect is most learnedly and painefully entreated of by many Catholike wryters who from all authorityes both diuine and humane haue irrefragably euicted the truth of their owne religion and falsehood of the Protestants profession and consequently that in the Catholike not in the Protestant faith the soules eternall saluation is to be purchased therfore I do remit the Reader for his greater satisfactiō therin to the perusall of the said books and particulerly to the studying rather then to the reading of that most elaborate learned vnanswereable and gauling worke of the protestants Apologie of the Roman Churche 2. Only before I heere end I must make bould to put him in remembrance with what the Protestant Religion in this treatise though but casually and incidently is most truly chardged to wit first with particuler condemnations passed vpon diuers of its cheifest articles euen by the seuerall sentences and iudgments of the primitiue Church and that therfore those doctrines so condemned and yet after defended with all froward pertinacity against the Church of God are not only therby discouered for plaine and manifest heresies but furthermore both implicitely by the testimony of holy scripture as also by the definition of Heresy aboue expressed Secondly that the doctrinall speculations positions of the Protestants faith doe forceibly impell the willes of such as beleiue them to all vice liberty and sensuality Thirdly that God out of the infinite abysse of his Iustice hath punished euen in this worlde as earnest giuen of far greater punishmēt in the world to come with most fearefull vnnaturall and prodigions deathes the first inuentours in our age and promulgatours of the said doctrines and such deaths as his diuine maiesty is accustomed to send to his professed ennemies Fourthly that Protestancy is torne a sunder with intestine diuisiōs diuers professors of it chardging their brethren professours with Heresie and dispayring of their future saluation 25. From all which we may infalliby conclude that except Heresy dissolution of manners most infamous miserable deaths and disagreements in doctrine between one the same sect be good dispsitions and meanes to purchase heauen the Protestant Religion can neuer bring her beleiuers therto What then remaineth but that who will expect saluation should seeke it only in the Catholike Church It being that Arke erected by our second Noe within which who vertuously liue are exempted from that vniuersall deluge of eternall damnation For only in this Church is professed and taught that faith to which by longe prescription a continued hand of time is
excōmunication is inflicted The Apostle in 2. Thess cap. 3. coniureth as it were in the name of Christ that all should auoid all false belieuers in these words We denounce vnto you Brethren in the name of our Lord Iesus Chirst that you withdraw your selues from euery Brother walking inordinately and not according to the tradition which they haue receaued of vs. This place concerneth faith and doctrine as the whole chapter sheweth but if these men here to be eschewed were in state of saluation they ought not then to be eschewed Againe this text cannot haue reference to those who deny the Trinity the Incarnation and Passion seeing the deniers of these high articles are not Brethren in Christ and yet the Apostle styleth them Brethren whome he here reprehendeth 3. Againe the Apostle in another place thus forewarneth The (b) Epist. ad Gall. cap. 5. workes of the flesh be manifest which are fornication vncleanes impurity or dissentions sects c. They which doe these things shall not obtaine the kingdome of God Where wee see is expresse mention made of Sects and that maintainours of any sects in opinion of faith much more of any Heresie which is euer auerred with greater contumacy and frowardnes and with neglect of the Churches authority shall not enter into the kingdome of heauen from which Testimonies we may further conclude that as one only act of fornication barreth a man from the kingdome of God so also one Heresie excludeth him from the same 4. A fourth place is this I desire (c) Epist ad Rom. cap. 16. you Brethren to marke them that make dissentions and scandalls contrary to the doctrine which you haue learned and auoid them for such do not serue Christ our Lord But if such men be to be auoided and doe not serue Christ then no doubt they continuing in that state cannot be saued Againe 1. Tim. 1. the Apostle speaketh of certaine men and saith of them that Quidam circa (d) 1. Timoth 2. fidem naufragauerunt Certaine men made shipwracke about the faith Where the Apostle vseth the metaphor of shipwracke therby to expresse more fully that Heretikes once falling out of the shippe of Christs churche are cast into the sea of eternall damnation To conclude the Euangelist Saint Iohn speaketh of all Heretikes in generall not embracing the doctrine of Christ within which all secondary questions of christian Religion are contained in this sort If any man come (e) 2. Ioan vnto you and bring not the doctrine of Christ receaue him not into your house nor say God saue you vnto him But a man is bound in charity to suffer any one who is in state of saluation to come into his house and to salute him or say God saue him 5. Now what can be replyed against these former Texts It cannot be sayd that they are meant only of such Heretikes as deny the mysteryes of the Trinity the Incarnation of Christ his Passion and such like supreme and cardinall points of Christian Religion this I say cannot be auerred for these reasons following First because those who in the Apostles tymes denyed these principall points of Christianity could not be truely tearmed Heretikes seeing he is truely an Heretike who was once a member of Christs church by fayth but after ceaseth to be thereof no more then all the Iewes or Gentils could not be accounted or styled Heretikes because they neuer beleeued the foresayd mysteryes of christianity Secondly by reason that according to the former definition of Heresy or Heretikes aboue set downe the former Texts haue a necessary reference to all Heresy and heretikes whatsoeuer whether the subiect of the sayd false opinion be small or great Thirdly because that in the former Texts of Scripture there is no restriction of the word Haereticus or Haeresis to the chiefe or highest points of Christian Religion but it is extended to all kind of Heretikes or Heresies whatsoeuer euen by the Apostle without exception who no doubt if he had vnderstood Heresyes or Heretiks only in the greatest points at least in some one Text or other among so many would accordingly haue restrayned his wordes only to those kind of Heretikes and the rather seeing the denyall of those great points only not of others do in our Libertines opinion make the denyers thereof Heretikes But not to leaue the least show of refuge or euasion heerin I will produce some passages of holy Scripture in which the maintenours of particuler errours euen in lesser points then the highest articles of Christianity are censured by Christs Apostles to be depriued of eternall saluation 6. And first we find S. Paul thus to prophesy In (f) 1 Tim. c. 4. the later times certaine shal depart from the fayth attending to spirits of errour and doctrine of Diuells forbidding to mary and to abstaine from meates Heere the Apostle prophesieth according to the iudgment of (g) Hom. 12. in Timot Saint Chrysostome (h) In hunc locū Ambrose (i) Lib. contra Iouin c. 7. Hierome and S. (k) Her 25. 40. Augustine of the Heretikes Eucratites Marcionists Ebionists such like who denyed Matrimony as a thing altogether vnlawfull and prohibited absolutly at al tymes and the eating of certaine meates as creatures impure Now these Heretikes belieued in the Trinity and might in the Incarnation c. and yet euen for these two former Heresies touching mariage and eating of meates and not for the Trinity or Incarnation they are sayd by the Apostle to departe from the fayth of Christ and to attend to the doctrine of Diuels But such as leaue the fayth of Christ and attend to the doctrine of Diuels are not in state of saluation In my iudgement this one authority alone is sufficient to ouerthrow this phantasy of our Newtralists since the wordes are diuine scripture the heresies reprehended no fundamentall points of Religion but of as little or lesser consequence then the Controuersies betweene the Catholikes and the Protestants and yet the maintainers of them are accounted to depart from the faith of Christ and to attend to the doctrine of Diuels 7. A second place shal be that of the former Apostle who writing of certaine Heretiks erring touching the Resurrectiō of the body sayth thus Their (l) 2. Timoth 2. speach spreadeth like a Canker of whome is Hymenaeus and Philetus who haue erred from the truth saying that the Resurrection is already past and haue subuerted the fayth of some These men beleeued all the mysteryes of the Trinity Incarnation c. seeing otherwise the Apostle would haue reprehended them for want or beliefe therein as for the article of the Resurrection yet for erring only touching the resurrection of the body they are sayd to erre from the truth to subuert the fayth of some and that as a Canker neuer leaueth the body till by little and little it wasteth it away so their speaches by degrees poyson and kill the soules of
taken from the former definition of fayth as that the Apostle himselfe presently after the former wordes beginning to instance in the seuerall obiects of fayth among diuers other examples setteth downe that to belieue Noas flood or the deluge of the world by water for sinne is an article of fayth for thus he sayth By fayth Noah hauing receaued an answere concerning those thinges which as yet were not seene fearing framed the Arke for the sauing of his house 16. But to proceed further if the articles of the Trinity the Incarnation and the like be the only essentiall points of a true Christian fayth it is more then wounderfull that the Apostle vndertaking to set downe the true definition of an auaileable fayth and exemplifying it in seuerall obiects should wholely and silently omit the sayd articles of the Trinity Incarnation Passion c. he in that chapter not expressely speaking one word of them And thus much touching the definition of fayth giuen by the Apostle from which definition we conclude that who seeketh to haue a true fayth necessary to saluation besides the mysteryes of the Trinity the Incarnation c. must belieue diuers other dogmaticall articles of Christian Religion And therefore answearably heerto we assure our selues that when our Sauiour sayd He (q) Marc 16. that beleeueth not shal be condemned He did speak of the belieuing at least implicitly of the whole corps of Christian fayth and doctrine and not only of any one part thereof for so in this latter manner it would be both false absurd In like sort where our Blessed Sauiour in the same chapter sayth to his Apostles Preache the Ghospell to all Creatures He did vnderstand the whole Ghospell which contayneth many other points besides the Trinity Incarnation Passion c. 17. In this next place we will descend to those passages of holy Scripture which do much magnify the efficacy and vertue of fayth And accordingly hereunto we find it is sayd He (r) Mare vltimo that beleeueth and is baptized shal be saued but he that beleeueth not shal be condemned Againe our Sauiour sayd to the blind men praying to receaue their sight According (s) Mat. 9. to your fayth be it vnto you And further Without (t) Heb. 11. fayth it is impossible to please God And more Our fayth is the victory which ouercōmeth the world 1. Ioan. 1.5 Now in these many other such texts for breuity omitted I demaund what fayth is vnderstood or meant If it be answered a true entyre and perfect fayth belieuing al points of Christian Religion proposed by Gods Church it is true and that which I seeke heere to proue if an vnperfect and mungrill fayth beleeuing some point of Christian Religion and reiecting others and so an erroneous fayth being partly false and partly true I say it can neuer deserue these prayses giuen by the Euangelists and Apostles neither can it produce such supernatural effects aboue specifyed no more then darkenes can produce light since Truth himselfe hath taught vs that (u) Luc. 6◠we cannot gather figges of thornes nor grapes of bushes 18. Now in this third place we will touch that inseparable attribute of true Christian fayth which is vnity in fayth and doctrine This marke is so indissolubly annexed to the true fayth of Christ as that we find his Apostles euer ready most seriously to inculcate the same to their disciples Thus accordingly the Apostle exhorteth the Ephesians saying Be you (x) Ephe 4. careful to keep the vnity of the spirit in the bond of peace And immediately againe There z is one Lord one fayth one Baptisme Where we see that vnity in fayth is expressely set downe As also in another place I beseech (a) 1. Cor. ◠you that you all speake one thing bee you knit togeather in one mind and one iudgment and as this was the exhortatiō of the Apostle so we read that the first belieuers followed the same of whō S. Luke Acts c. 4. thus sayth The multitude that beleued were of one hart one soule And hēce it proceedeth that the Church of Christ which comprehendeth the professours of this vnanimous fayth is styled by Gods holy writ to be one (b) Rom. 12. Cant. 6. Ioan. 10. body one spouse and one flocke of sheep a truth so euident as that besides the frequent testimonyes of (c) Atha orat 1. con Aria Chrys op imperf in Mat. ho. 20. Tert. de praescript Irenaeus d. 1. c. 5. confirming the same euen the Protestants do subscribe in iudgment hereunto For thus Luther himselfe to omit others writteth A (d) Tom. 3. Wittē in psal 5. fol. 166. kingdome deuided in it selfe shall not stand neyther haue any Heretikes at any tyme beene ouercome by force or subtilty but by mutuall dissention neyther doth Christ fight with them otherwayes then with a spirit of giddines and disagreement 19. Now then this vnity of fayth is so to be vnderstood as that it is not repugnant therto that one and the same point should at one tyme not be houlden as necessarily to be beleeued the which after it hath vndergone a definitiue and sententionall decree of Gods Church is necessarily to be belieued As for example it was not necessary in the beginning of Christianity to beleeue that the booke of the Machabees the Epistle of S. Iames S. Iude the second epistle of S. Peter the 2. and 3. of S. Iohn to be Canonicall Scripture till they were defined so to be by the third Councell of Carthage Can. 47. at which S. Augustine was present But after this Councell had by the assistance of the holy Ghost defined them to be Canonicall then it was and is heresy to deny them to be Cononical And the reason of this disparity is because it is Gods good pleasure and wisedome not to reueale to his Church al articles of fayth in the beginning and at one tyme but at seuerall tymes and vpon seuerall occasions as to his diuine maiesty best seemeth expedient Thus the fayth of a Christian is capable of dilatation and of a more lardge vnfoulding or exposition but not of any contrariety in beliefe change or alteration And thus to insist in the former example it may well stand with Christian fayth in the beginning not to accept the former bookes for canonicall till the authority of the Churche had pronounced them for such but it standeth not with true fayth that one man should positiuely beleeue as an articie of fayth that the Machabees and the rest of the bookes aboue specifyed are not canonical Scripture but the prophane writtinges of man And another man should at the same tyme beleeue as an article of fayth that they are canonicall Scripture since the one of these contrary beliefes must be Heretical 20. This verity then of the vnity of fayth being warranted by the word both of God and man as is aboue sayd we will take into our consideration the Catholike and
that this remission of sinnes is performed when the soule by a true and inherent iustice and by infused guifts of God enioyeth a renouation of her selfe and therby becommeth truly iust in the sight of God the Protestants disallowing all inherent iustice doe only acknowledge an imputatiue (a) Kemnitius in exam Concil trid Caluin l. 3. instit c. 11. iustice or righteousnes which consisteth in that the iustice of Christ is as they teach only imputed vnto sinners so as wee remaine still sinners though sinnes be not imputed vnto vs through the iustice of Christ a doctrine most iniurious to the most meritorious passion and death of Christ Thus haue wee runne ouer the articles of the creede from whence wee collect that seeing as is aboue intimated he only belieueth auaileably truly the creede who belieueth it in that sence in which the Apostles did wryte it seeing there are meere different or rather contrary constructions of each article giuen by the Catholikes and Protestants so that if that construction of the Catholiks be true it followeth necessarily that the other of the Protestants befalse or contrarywise We may therefore ineuitably conclude that it is not sufficient to saluation for any one to say that he belieueth the creede who belieueth the words of it in generall without restrayning them to any peculier construction giuen eyther by the Catholikes or Protestants except he belieue it in that one particuler sence and none other which was intended by the holy Ghost when it was first framed by the Apostles 11. Now in this next place we are to demonstrate that graunting for a tyme by an Hypotesis or supposall that a man did beleeue the articles of the creed in their true sense or construction yet followeth it not that this beliefe though it be necessary were sufficient alone for a man to obtaine his saluation thereby and the reason heerof is because it is most certaine that there are diuers points of Christian Religion houlden necessarily to be beleeued in the iudgment both of Catholikes and Protestants accordingly are beleeued ioyntly both by Catholikes and Protestants and yet the sayd points are not contayned or expressed in the Creed Among others I will insist in these following 12. First That there are certaine diuine wrytinges of infallible authority penned by the holy Ghost which we commonly call the Scriptures of the oulde new Testament of which Testament we find no mentiō in the Creed and yet all men are bound vnder payne of damnation to beleeue that such wrytinges there are since otherwayes abstracting from the authority of the Church there were not sufficient meanes left to beleeue that it were a sinne to breake any of the ten Commandements or which is more that Christ Iesus was the true Sauiour of the world 13. Secondly That there are spirituall substances which we call Angels which now enioy the most happy sight of God and that many thousands of them did fall presently after their creation and are become those malignant spirits which vsually are tearmed Diuells 14. Thirdly That there is any materiall place of Hell where the wicked are tormented of which wee find nothing in the Creed in the iudgment of Protestants for although the word Hell be mentioned in that article He descended into Hell yet by the worde Hell the Graue is vnderstood by most of the Protestants 15. Fourthly That the paines of the damned shal be for all eternity and not for a certaine tyme only 16. Fifthly That Adam did presently vpon his creation fall from the grace of God and thereby transferred Originall sinne vpon all mankind So as by reason of his fall all men are borne in Originall sinne 17. Sixthly That the world was once drowned for sinne which innundation is commonly called Noës floode 18. Seueanthly That our Sauiour whilest he conuersed heere vpon earth did many miracles 19. Eightly That S. Iohn Baptist was our Sauiours Precursor or forerunner and that our Sauiour did chose to him certaine men for his Apostles which did first preach and plante the Christian fayth through out the whole world 20. Ninthly That Circomcision is now forbidden as a thing most vnlawfull and vngodly 21. Tenthly That there are any sacraments of the new Testament instituted by Christ for the spirituall good of mans soule 22. Eleuenthly That before the ending of the world Antichrist shall come who shall be a designed ennemy of Christ so as he shall labour to subuert and ouerthrow all Christian Religion 23. These points besides some others all Christians aswell Protestants as Catholikes do beleeue and doe hould that the beliefe of these points is necessary to saluation and yet not any one of all these articles is expressed or set downe in the Apostles Creed whence I conclude that the Apostles Creed cannot be a sufficient boundary to containe and limit an auaileable fayth For what hope can that man haue of his saluatiō who beleeueth that there are neither any diuine Scripture nor any Decalogue commonly called the ten Commandements nor that Christ did worke any miracles nor that he instituted any Sacraments nor that there is any place of hell for the damned nor finally to omit the rest that there is any eternity of punishment 24. And heere I am to premonish the Reader that it is no sufficient answere to reply that most of al the foresayd points are expressed in the Scripture and therefore are to be beleeued this I say auaileth not seeing heere I dispute against those who maintaine with wounderfull pertinacity of iudgment that it is sufficient to saluation to beleeue only the articles nothing els which are contayned in the Creed but not any of the former articles are contayned therein Againe seeing to beleeue that there are any diuine Scriptures is not expressed in the Creed it conduceth nothing to the answering of this our argument to say that the forementioned articles are proued out of Scripture and therfore are to be beleeued 25. Neither secondly can the force of our sayd argument be auoyded in replying that al the former articles are implicitly comprehended in that article I beleeue the holy Church because the Church teacheth that all these articles are to be beleeued this is no warrantable answere by reason that as these may be reduced to this article of the Creed so also may al other points controuerted betweene the Catholikes and the Protestants be in like manner reduced to the sayd article seeing the Church of God setteth downe what is the truth what is to be beleeued in the sayd Controuersyes binding her children vnder payne of damnation aswell to beleeue the truth in the Cōtrouersyes of our dayes as to beleeue the former articles mentioned which are not expressed in the Creed And yet these our Newtralists in Religiō who make the creed the sole square of their faith do not thinke that those questions of Religion insisted vpon betweene Catholikes and the Protestants are in beleeuing or not beleeuing of
it followeth that both the Catholikes and Protestants the one beleiuing them the other not cannot be saued seeing Heretikes dying Heretikes cannot be saued 16. Now to come to the sentences of the Fathers powred out in great heate and feruour of zeale against Heretikes Heresies in generall And to beginne with S. Ihon the Euangelist S. Irenaeus (b) Lib. â— c. 3. apud Euseb l. 4. c. 13. relateth to set downe Irenaeus own wordes that Policarpus the martyr who was scholler to the Apostles was wont to tell how that Saint Iohn the Apostle of our Sauiour being at a certaine tyme in Ephesus and going into a publicke bath finding Cerinthus the Heretike to be within the bath ranne presently out of the bath saying to them who were with him Let vs flee from hence for feare least the bath fal vpon vs and kil vs in which the ennemy of God Cerinthus abideth 17. The sayd authour (c) Vbi supra Irenaeus in like sort relateth in these wordes following how that the foresayd Policarpus meeting at Rome by chance Marcion the Heretike and being demanded of Policarpus whether he knew him or not answered Yea I know thee for the chiefe child of Sathan To conclude with the testimony of this Father the sayd Irenaeus writing to Florinus an heretike who once was scholler to S. Policarpe with him thus sayth These opinions (d) Iren. in epist ad Flori. of thyne O Florinus to speake friendly are not true nor holsome These opinions are repugnaÌ„t to the Church c. I may trulie protest that if the holy Apostolicall Priest Policarpus had heard of such opinions as thou defendest be would haue stopped his eares cryed out according to his fashioÌ„ O good God vnto what miserable tymes hast thou reserued me to heare these thinges And presently would haue runne out of the place where he had beene standing or sitting where such doctrine had beene vttered But now to reflect a little vpon the premises Cerinthus Marcion and Florinus did all belieue in the Trinity the Incarnation of our Sauiour and receaued the Apostles Creede and erred only in lesser points and yet wee see what sharpe reprehensions were vsed towards them by S. Iohn S. Policarpe his scholler As to fly out of their company to acknowledge one of them to be the child of the Diuell to stoppe their owne eares for not hearing of their errours c. All which speaches had beene ouer much aggrauated and transcended the boundes of Charity if their errours had rested vpon matters only of indifferency and had beene compatible with mans saluation 18. But to proceed to the sentences of other Fathers in this point Athanasius sayth in his creed to vse his wordes VVhosoeuer doth not hould the Catholike faith whole and inuiolable he shall perishe for euer And S. Hierome expressely thus writteth For (e) Lib. 3 Apol. coÌ„t RuffinuÌ„ one worde or two contrary to the fayth many haue beene cast out of the Church Yea he proceedeth further thus writting Haeretici (f) Dial. contra Lucif c. 1 quicumque Christiani non sunt VVhosoeuer are Heretikes these men are not Christians S. Basil was wount to say as Theodoret recordeth Those (g) Lib. 4. hist c. 17. who are truly instructed in the diuine doctrine will not suffer any syllable of the diuine decrees to be corrupted but for the defence therof if necessity forceth them will vndergoe any kind of death Tertullian (h) Lib. de preser that ancient Father hath a senteÌ„ce not much different from that of the former Father S. Augustine sayth Imagine a (i) Lib. 4. contra Donatist c. 8. man to be chast continent not couetous not seruing Idols ministring hospitality to the poore ennemy to none malicing no body sober frugall c. but yet if he be an Heretike certainly no man doubteth but for this alone that he is an heretike he shall not possesse the kingdome of God A dreadfull saying of so learned and godly a Father The Donatists for disagreeing from S. Augustine in some traditions not specifyed in the Scripture much lesse in the creed are thus reprehended by him In (k) In explicat Psal 54. these points those Heretikes were with me and yet not altogeather with me in schisme not with me in heresy not with me in many thinges with me in few not with me These few in which they were not with me the many could not help them in which they were with me And yet these Donatists beleeued with S. Augustine the Trinity the Incarnation recyted with him the Apostles Creed Briefly S. Augustine in quest 11. in Matth. thus defineth an Heretike Haereticus est qui de aliqua parte doctrinae falsum credit He is an heretike who beleeueth any false thing touching any point of Christian fayth Within which definition it necessarily followeth that eyther the Protestants for not beleeuing Purgatory Prayers to Saints Freewill Merit of workes or the Catholike for beleeuing of them are to be included S. Gregory Nazianzen in Oratione 37. Vnum vni cohoeret c. One point of fayth agreeth with another so as of them altogether there is made a certaine golden and wholesome chaine therefore if but one opinion or article be taken away or made doubtfull the whole chaine of fayth will be come broken And S. Cyprian Cum (l) Lib. 1 epi. 6. ad MagnuÌ„ Dominus noster Iesus Christus c. VVhen our Lord Iesus Christ did testify in the Ghospell that those were his ennemyes who were not with him he noted not any one heresy but manifestly showeth that all Heretikes whosoeuer are his ennemyes saying He that is not with me is against me and he that doth not gather with me disperseth Luc. 11. And S. Chrysostom QuemadmoduÌ„ (m) In ep ad Gal. c. 10. in moneâ—a regia c. Euen as who pareth away a little of the Kings siluer maketh the whole peece therof to be adulterate Euen so who ouerthroweth the least part or braÌ„che of true fayth may be sayd to corrupt the whole he proceeding from this small beginning to worser courses 19. To come to an end of the Fathers iudgment in this point S. Ambrose (n) Lib. 6 in Luc. c. 9. shall conclude all who thus plainely writeth thereof Si vnum horum retraxeris c. If thou shalt recall or deny any of these points thou hast retracted thy owne saluation for euen Heretiks seeme to challenge Christ to them for no man will deny the name of Christ neuertheles he indeed denyeth Christ who doth not confesse all pointes of fayth instituted by Christ. Thus farre of the Fathers iudgment in this matter where I am to aduertise the Reader First as aboue I haue touched in the Councels that if all false doctrines whatsoeuer pertinaciously defended against the Church of God be heresyes as the definition of heresy aboue explicated proueth them to be and as the Fathers of
wherin at this tyme I wil insist may be takē frō the consideration of the differēt effects which the contrary doctrines betweene the Catholiks the Protestants produce in mans soule touching the exercising of vertue or vice since most vndoubted it is that the beleeuing of such opinions which of their owne nature do impel as it were violētly draw the soule to vice loosenes impurity of manners conuersation cānot stand with the hope of eternal happines And the chief reasō hereof besids others is this in that the wil which is the seate of vertue or vice doth necessarily and irresistably worke as the vnderstanding in which reside fayth all false doctrines doth dictate to the wil now then the vnderstāding being infected with heresies tēding directly to the plāting of vice eradicating of all vertue in the soule it of necessity follweth that the will must worke and exercise it selfe according to those false principles which the vnderstanding suggesteth to the will for true and that with the greater facility in regard of the prones of mans nature through our first Parents fall inclined to liberty pleasure and sensuality But because the subiect of this reason is a lardge field wherin to walke the truth therof is to appeare by seuerall instances drawne from diuers particuler doctrines maintained at this present by the Protestants and all breathing nothing but vice dissolution and all turpitude in manners therfore I will reserue the next ensuing chapter for the fuller manifestation of the truth in this point The same proued from the different effects of vertue and vice which Catholike and Protestant Religion do cause in their Professors CHAP. X. THE first doctrine of this nature wherein we will insist maintayned by the Protestants and denyed by the Catholikes is the impossibility of keeping Gods commandments According heereto Luther sayth The (a) Ser. de Moise ten commandements appertaine not to Christians With whome Fox conspireth in these wordes The (b) Act. mon. pag. 1335. ten Commandements were giuen not to do them but to know our damnation and to call for mercy to God As also D. Willet saying The (c) In sinops Papism pag 564. law remayneth still impossible to be kept by vs through the weaknes of our flesh neyther doth God giue vs ability to keep it but Christ hath fullfilled it for vs. And finally D. VVhitaker in that sentence of his Qui (d) Cont. Camp cat 8. p. 153. credunt ij non sunt sub lege sed sub gratia Quid plura Christiani execratione legis liberantur They who beleeue are not vnder the law but vnder grace VVhat more in this point is to be sayd Christians are freed from the curse of the law Now then if Christians be freed from the curse of keeping the law wherin the ten commandements are contained how can the breach of them be any way hurtefull to the violatours of them And if the comandments were neither giuen vs to keep nor we haue power to keepe them why should the theife forbeare to steale or the homicide to commit murther Who seeth not how this doctrine discourageth a mā from liuing vertuously by brideling his vnruly and sensuall desires 2. Secondly touching Chastity the Protestants teach that Chastity is not in our power And hence it is that Luther thus writeth It is (e) Tom. 5. Wittē serm de matrim not in our power to be without a woman c. It is not in our power that it should be stayed or omitted but it is as necessary as to eate drinke purge make cleane the nose c. To whome omitting all others for greater breuity M. Perkins subscribeth saying The vow (f) In his reformed Catholik pag. 161. of continency is not in the power of him that voweth Now this doctrine being imbraced for true how forcibly doth it inuite or rather impell all people vnmaried either men or women to satisfy their lust by their owne incontinent liues In like sort what great encouragement doth it giue to maried persons to violate the band of matrimony when either of the persons through absence or longe sicknes or some other suddaine and accidentall impotency cannot render the debt of matrimony And the parties thus sinning either maried or vnmaried being expostulated chardged with their offence therin may they not iustly reply in excuse of them selues that they are not to be blamed or rebuked for their incontinency seeing by their owne doctrine Religion they are expresely taught that they haue not the guift of Chastity and that it is not in their power to liue chastly continently 3. Thirdly the Protestants doctrine of veniall and mortall sinne doth wounderfully extenuate and lessen the atrocity and malice of sinne in the beleeuers of that doctrine For the Protestants do teach that there is no such difference of sinnes in themselues but that the most grieuous sinnes whatsoeuer being committed by any one that hath true fayth are but veniall and their reason therfore is because in their doctrine no sinnes are imputed to such who haue true fayth (g) De eccl cōtra Bellarm. contro 2. q. 5. pag. 301. Thus accordingly D. VVhitakers teacheth Si quis actum fidei habet ei peccata non nocent Sinne is not hurtefull to him who actually beleeueth who did learne this of his graund Maister Luther who wryting of this point sayth No (h) Luth. in his ser englished printed anno 1578. p. 176. worke is disallowed of God vnles the author thereof be disallowed before All which being grāted as true doctrine it must needs follow that who so shall take himselfe to be one of these faythfull as euery Protestant is bound by his owne Religion to beleeue of himselfe shall make small accompt of omitting any sinne considering he is taught by the former doctrine to beleeue that to vse the wordes of one of their owne Maisters Sinne (i) VVotton in his answere to the late popish articles pag. 92. is pardoned him as soone as it is committed 4. The Protestants doctrine of Reprobation and deniall of Freewill mightily disanimateth and discourageth the beleeuers thereof from embracing of vertue and eschewing of sinne for if it be true as this their doctrine suggesteth that some men are borne euen from their mothers wombe without any reference to their workes reprobates or thrall to eternall damnation and cannot be saued to what end should they seeke their owne saluation by a true fayth auoyding of sinne and the practising of a penitentiall and vertuous life Or if we haue not Freewill with the concurrency of Gods grace to doe well as the former doctrine instructeth vs why should we bend our best endeauours to embrace vertue and to flye all vice since it is not in our power accordinge to the Protestants fayth to exercise the one and to fly the other 5. To this may be adioyned the Protestants like doctrine of Predestination and their supposed certainty of saluation
only for Religion Osiander an earnest Protestant thus confesseth They (a) Osian n Epito cent 16. pag. 94. of the low Countreys by publick writings renounced all subiection and obedience to Philippe their Lord and King And againe VVhen (b) Osian vhi supra pag. 81. foure hundred of them of good respect haue sued for liberty of Religion and could not preuaile the impatient people stirred vp with fury at Antwerpe and other places of Holland Zeland and Flandres did throw breake downe Images But of the proceedings and rebellions of the low Countrey men against their King only for cause of Religion it is needles to speake further seeing it is to well knowne to all men of vnderstanding that most worthy souldier Spinola another Iudas Machabaeus of these tymes by his heroicall exploits endeauours euen at this very day seeking to reduce the lowe Countreyes to their former allegiance doth sufficiently proclayme to the world the truth heerof 5. I passe ouer Geneua which citty as the whole world knoweth did first withdraw it selfe from the allegeance of their Leideg Lord the Duke of Sauoy only by reason that against his will and pleasure they would professe the Protestant Religion and so accordingly to this daye they haue made themselues a state or common-wealth wholely independent of Sauoy of which citty Doctor Sutcliffe confessedly writeth (b) in his answere to a certaine libe supplicatory p. 194. They of Geneua did depose their catholike leidge Lord and Prince from his temporall right albeit he was by right of succession the temporall Lord and owner of that citty and Territory In like sort I pretermit the many like examples of the commons arysing against their lawfull Princes and Magistrats in (c) Chitraeus in chron 1593. 1594. Sueueland (d) See heerof Fulke his acknowledgment in his answere to Farnius declamatiō p. 35. Denmarke (e) Osian in epito centur 16. p. 115 Poland (f) Touching Heluetia or Switherland changing their Religion by warre see D. Bancroft in his suruay of the holy pretended discipline p. 13. and Chrispinus of the state of the Church p. 509. Germany and (g) See the acknowledgement of D. Bilson in his true difference part 3. p. 270. 273. Bohemia of this last Country the late and fresh reuolt of the subiects from the Emperours obedience All which risings Insurrections and Rebellions were originally vndertaken only for Religion and haue no doubt since the first breach of Luther cost the liues in all places of a million of men at least and haue actually deposed and disthroned diuers Kings Princes of their estates and territoryes 6. These thinges then for their euidency being acknowledged for true and vndeniable many of which remaine as yet fresh in our owne memory of the nature of which Actions I will not heere dispute Only I heere vrge that it is more then incredible that such rebellious deuastation of Countreyes beseiging of cittyes deposing of Princes slaughter of many hundred thousandes of men should be practised almost throughout al christendom within this last three score yeares only for admitting or not admitting the differences betweene the Protestant and Catholike religion if both the contrary partyes were not persuaded that vpon the true or false beleefe of these controuersies in Religion their soules saluation or damnation for all eternity did depend For it is certaine that these contrary partyes did agree and conspire in the generall beliefe of the Trinity Incarnation Passion death of our Sauiour and verbally reciting of the Apostles Creed The same proued from the Protestants mutually condemning one another of heresy for Heretikes CHAP. XIIII IF Protestants doe maintaine that their different opinions seuerally houlden among themselues be heresyes and that the beleeuers of them are for such their false beliefe if so they dy therein not capable of saluation then à fortiori may we be bould to pronounce that the Controuersies of fayth betweene the Catholiks the Protestants are not of that middle nature but that the opinions and sentences of the one side are to be reputed for manifest heresyes such as cannot stand with mans saluation This inference is most necessary since on all sides it is acknowledged that there is a farre greater disparity in Religion betweene the Catholiks and the Protestāts then there is betweene the Protestants among themselues 2. Now that the Protestants do hould one another for Heretikes it cannot be denyed For to insist first in the Controuersies touching the reall presence maintayned in their sense by the Lutherans but denyed by the Sacramentaries we find that Luther thus writeth of the Sacramentaries VVe (a) Luth. contr articulos Louanieses thes 27. tom 2. censure in earnest the Zuinglians and all the Sacramentaryes for Heretikes and alienated from the Church of God And againe the same Luther thus writteth I doe (b) Tom. 7. VVitē fol. 381. protest before God and the world that I do not agree with the Zuinglians nor euer will whilest tht world standeth but will haue my handes cleane from the blood of those sheep which these Heretikes marke his wordes do driue from Christ deceaue and kill And againe in the former place Cursed (c) Vbi supra be the charity and concord of the Sacramentaryes for euer and euer to all eternity But Heretikes and men alienated from the Church of God and which doe kill the sheepe of Christ during such their condition are not in state of saluation 3. Now of Luthers doctrine we find this bitter recriminatiō vsed by the Tigurine Diuines who were Zuinglians or Caluinists Nos (d) Tigurini tract 3. contra supremā Lutheri confessionem condemnatam execrabilem vocat sectam c. Luther calleth vs a damnable and execrable sect but let him looke that he doth not declare himselfe an Archeretike seeing he will not nor cannot haue society with those that confesse Christ. And Zuinglius thus writteth Behould (e) Tom. 2. ad respons Lutheri how Satan endeauoureth to possesse this mā meaning Luther But to proceed to other points Nicolaus Gallus an eminent Protestant and superintendent at Ratisbone thus writeth of the contentions betweene the Protestants themselues Non (f) In thesibus Hypothesibus sunt leues c. The dissentions that are among vs are not light nor of light matters but of the greatest articles of Christian doctrine of the law and the ghospell of Iustification and good workes of the Sacrament and vse of Ceremonyes Conradus Slussenburg another famous Protestant alleadgeth Pappus a Protestant thus complaining against the Caluinists Etsi initio (g) In theologia Caluinist l. 1. art 28. de vno tantum articulo c. Although in the beginning one only article was called into doubt notwithstanding the Caluinists are now so farre gone as they call in doubt neither few neither the least articles of Christian doctrine for now we dissent from them touching the omnipotency
orthodoxae doctrinam petulanter corrumpere pergit Bremae 1592. Eight Argumentorum obiectorum de precipuis articulis doctrinae christianae cum responsionibus quae sunt collectae ex scriptis Philippi Melancthonis additis scholijs illustrantibus vsum singularum responsionum partes septem Neapoli 1578. Ninth Gulielmi Zepperi Dillenbergensis Ecclesia Pastoris institutio de tribus Religionis summis capitibus quae inter Euangelicos in Controuersiam vocantur Hannoniae 1596. Tenth Responsio triplex ad fratres Tubingenses triplex eorum scriptum de tribus grauissimis questionibus de coena Domini de maiestate hominis Christi de non damnandis Ecclesijs Dei nec auditis nec vocatis Geneuae 1582. Eleuenth Ad Ioannis Brentij argumenta Iacobi Andreae theses quibus carnis Christi omnipresentiam nituntur confirmare id est aduersum renouatos Nestorij Eutichetis errores responsum Geneuae 1570. Twelueth Apologia ad omnes Germaniae Ecclesias reformatas quae sub Zuingliani Caluiniani nominis inuidiae vim iniuriam patiuntur Tiguri 1578 Thirteene Christophori Pezelij Apologia verae doctrinae de definitione Euangelij apposita thrasonicis praestigijs Ioannis VVigandi VVittenbergae 1572. Fourteene Colloquij Montisbelgartensis inter Iacobum Andreae Theodorum Bezam Acta Tubingae 1584. Fifteene Veritatis victoria ruina papatus Saxonici Losannae 1563. Sixteene Hamelmannia siue Aries Theologizans dialogus oppositus duabus narrationibus historicis Hermani Hamelmanni Neostadij 1582 Seauenteene Christiani Kittelmani decem graues perniciosi errores Zuinglianorum in doctrina de peccatis Baptismo ex proprijs ipsorum libris collecti refutati Madelburg 1592. Eighteene Ioannis Mosellani praeseruatiua contra venenum Zuinglianorum Tubingae 1586. Ninteene Responsio ad scriptum quod Theologi Bremenses aduersus collectores Apologiae formulae concordiae publicarunt Lipsiae 1585. Twenty Hieremiae Victoris vera dilucida demonstratio quod Zuingliani Caluinistae numquā se subiecerunt confessioni Augustanae exhibitae Carolo quinto anno 1530. Germ. Francofurti 1591. And thus much of the titles of Protestants bookes written one against another 8. Now from al the former premises aboue set downe I heere conclude that if the seuerall opinions and doctrines among the Protestants themselues be not in their owne iudgmēts matters of Indifferency but are by themselues truely reputed for Heresies and the maintayners of them not houlden to be in state of Saluation but accounted branded Heretikes then with much more reason may the same sentence be pronounced touching the maine irreconcitiable Controuersies differently beleiued and houlden by the Catholikes Protestants the rather since as it is aboue said there is a farre greater difference of doctrine betweene the Catholike the Protestant then betweene the Protestant the Protestant The truth of the former doctrine proued from the many absurdityes necessarily accompanying the contrary doctrine CHAP. XV. SVCH is the sweet prouidence of the diuine maiesty in the disposall of things as that he euer causeth truth to be warranted with many irrefragable reasons falsehood to be attended on with diuers grosse absurdities that so the iudgement of men may the better be secured for the imbracing of truth and remaine the lesse excusable if in place of truth it entertaineth falsehood and errour Of the reasons conuincing the infallible truth of our doctrine maintained in this treatise I haue already discussed aboue in the ninth chapter now heere I will a little insist in displaying the many and palpable absurdities accompanying the contrary doctrine which point will chiefely rest besides some other short insertions in a recapitulation of most of the former heades or branches aboue handled For if this doctrine were true that euery one might be saued in his owne Religion or that the beleife only of the Trinity the Incarnation the Passion and the Creede were sufficient therto notwithstanding the beleife of other erroneous opinions and heresies then would it follow first that the holy scriptures of Christ his Apostles were most false which haue inueighed so much against heresies and hath denounced the heauy iudgment of damnation against the professors of them as aboue is showed which comminations and threats the scripture in some places not only extendeth to all heresie and Heretikes in generall without any (a) Epist ad Titū cap 3. Galat ◠5. Rom. c. 16.1 ad Tim. 1. limitation but also in some other texts they are particulerly restrayned euen to certaine heresies of farre smaller importance then the denyal of the Trinity the Incarnation the passion the Creed are as is euident touching the denying of (b) 1. Tim c. 4. 2. ad Tim. c. 2. 1. Ioan. cap. 2 mariadge of eating certaine meats and touching the nature of Christ Now that the denyall of other inferiour articls of faith then of the Trinity Incarnation c. is plaine Heresie is demonstrated aboue both from the definition of Heresie and from the iudgment of the primitiue Church 2. Secondly the foresaide doctrine of our Newtralists impugneth (c) vt supra the definition of faith giuen by the Apostle which definition of faith comprehendeth a general beleife of all articles of Christian Religion (d) Heb. cap. 11. and is not therefore to be restrained to any one kind of them 3. In like sort it destroyeth the priuiledges and dignityes of fayth set downe by the foresayd Apostles who (e) Matt. vltim Hebr. 11. promiseth saluation to him who hath faith as also affirmeth That without fayth we cannot please (f) Eph. 4. Act. 4. Rom. 12. God but such excellencyes cānot be ascribed to a mungrill fayth which beleeueth somethings true other false they are therfore to be giuen to a true intire perfect faith in all points or els the Apostle grossely erred in assigning to faith the foresayd priuiledges seeing a false fayth is no better then no faith at all 4. Againe it depriueth Christian faith of its true marke or Character of Vnity so much celebrated by the Apostle Now then if vnity of faith be necessary to Saluation how can both Catholikes and Protestants expect saluation Seeing there is no greater distance betweene the opposite parts of a Diameter then there is repugnancy betweene both their beleifes And thus if both them though wanting this vnity can be saued then hath the Apostle falsely and erroneously described and delineated the fayth of a Christian But to reflect vpon the former passages is any man so stupid as to dreame that that doctrine should be true which giueth so open a lye to so many vnanswerable texts of Gods holy writ touching the condemning of Heretiks in generall as also touching the definition excellency and propriety of true faith It is impossible it is not to be imagined Gods word is like himselfe most true sacred and inuiolable and therefore it iustly witnesseth of it selfe that Sriptura (g) Matt. 24. non potest solui And againe Coelum terra
reason then that a bare opinion not relying vpon any supernaturall grounds as hauing neither God for its Reuealer nor the Church for its propounder conceaued only through moral inducements therefore euer standing obnoxious to errour and mistaking should be able to purchase eternall saluation to mans soule 17. Againe how aduerse is it to all true iudgment to auerre that it is no preiudice or hinderance to mans saluation to beleeue those principle of Religion which teach aduance all liberty sensuality in conuersation and manners do depresse and disparadge all chastity fasting voluntary pouerty keeping of the commandements all rigorous and painefull workes and labours of vertue piety and mortification For it is most contradictory in the very tearmes and no lesse repugnāt to Gods sacred word that that doctrine which transferreth (x) Iud◠vers 4. the grace of God into wantonnes should be accounted the (y) Mat. 7. Luc. 13. strict way which leadeth vnto life 18. Furthermore can it be conceaued as sorting to Gods most mercifull proceeding with man that he should cut off the liues of those mē with most feareful sodaine prodigious deaths who first broached the doctrines of Protestancy if the sayd doctrines had eyther bene true in thēselues or at least of that coldnes or indifferency as that they might stand with the soules saluation No God is iust and withall mercifull therefore neuer extraordinarily punisheth but for extraordinary sinnes poore men that these were who compare as it should seeme both in the diuulging of their mendacious and lyinge doctrines as also in their vnexpected and sodaine death with the false Prophets of (z) 3. Regum Achab. 9. But to hasten to an end in the ennumeration of the Absurdities following the foresaid paradox of saluation in euery Religion and to come to that which within its owne lardgnes inuolueth many improbabilities For if Catholikes and Protestants notwithstanding the disparity of their fayth can both attaine to Heauen in vaine then is the doctrine of recusancy taught ioyntly on both sides and in vaine haue so many sortes of Reuerend and learned Preists others of the laity in our owne Country whose blessed soules I beseech to pray to God dayly for the remission of my many sinnes suffred cruell deaths in the late Queenes raigne only because they refused to present themselues to the sermons of the Protestants but they are gone most happely gone since Clauis (a) Tert. de prescr Paradisi sanguis Martyrum In vaine likewyse these later yeares haue diuers lay persons endured contrary to his Maiesties naturall inclination most prone to mercy and commiseration great losses disgraces and imprisonements only for the same cause But who can thinke that learned men should be so prodigall of their liues and blood and English Catholikes so insensible of their temporall states children and posterity as that they would willfully precipitate and cast themselues into those miseries only for not beleeuing and exercising points of indifferency such as may stand with their soules eternall happines In vaine also then haue the learned men on both sides spent out their whole liues in defending each man his owne Religion in their most paineful and voluminous bookes writtings if so they dissented one from another in matters of such supposed small importance Finally in vaine and without iust cause therefore most cruelly haue many forren states in Christendome imposed proscriptions bannishments and other insupportable disgraces to such of their owne subiects as will not imbrace their owne doctrine and Religion though both sides did conspire and agree in the fundamentall points of faith In vaine also both in former times and at this present haue there beene are such Insurrection of subiects against their Princes such bloody implacable warres betweene absolute Princes themselues such deuastation depopulation of whole Countries such mayne battells feilds fought with losse of diuers hundred thousands liues and lastly such incessant vninterrupted beseiging takinge of great Citties and townes with effusion for the most part of much innocent blood of weomen and children and all this originally and principally for matter of Religion I say in vaine most iniuriously haue all these attempts and actions beene vndertaken if the disagreement in Religiō for which they are vndertaken between Catholikes Protestants were of that reconcileable nature as that the professours on both sides notwithstanding their diuersity of faith might ioyntly be saued 20. What can we now reply hereto in behalfe of our Newtralists Shall we say that the most learned men of all Religions the Kings Princes States and all their subiects of all Christendome were and still are actually madd and out of their senses in managing these their deplorable attemptes for Religion and that our all reconciling and peaceable Newtralists who through his pliable sterne of disposition in these spirituall matters is become in kindred as aboue is touched of the halfe blood with the Atheist and who is commonly deprehended to want learning grace and vertue is peculiarly enlightened by God in setting downe what articles of fayth are only necessary to mans saluation and what are to be reputed but as accessary and of smaller importance To such straites we see is the defence of the former doctrine driuen vnto Seeing therefore this doctrine of our Omnifidians or Nullifidians for indeed while they seeme to allow all Religions they take away all Religion is encompassed on all sides with so many notorious absurdityes as are displayed in this Chapter seeing it cannot be true except there be a retrogradation of all matters heere on earth and a turning of the world as they say vpside downe that is except the most learned become most madd and the most ignorant most wise And except truth in doctrine be necessarily to be accompanyed with infinite grosse absurdityes and errour and falsehood fortifyed and countenaunced with store of proofes both diuine humane as if God did purposely lay trappes to ensnare mans iudgment Therefore since such comportement and carriage of things is not sutable and correspondent to Gods prouidence and charity towardes mankind let euery man who thinketh he hath a soule to saue or loose vndoubtedly assure himselfe that there is but one true fayth or religion wherein he may auayleably expect saluation and that this fayth of Christ wherewith the soule is clothed is like to the inconsutible garment of Christ both being incapable of diuision renting or partition 21. Now for the greater illustration of this point by way of similitude and as tending towards the closure of this treatise Imagine that a man pretendeth right and title to certaine lands and taketh aduise of all the learned Lawyers and Counsailours of the whole Realme to whome he showeth all his euidences of which some do cary a title only in grosse and in general others proue a more particuler and more restrayned right to the sayd lands Imagine further that