Christ who is God of God and equall with his Father a Sauiour who suffred death quoad sufficentiam for all mankind and who accomplished the functioÌ„ of his Sauiourship only according to his humanity a Sauiour who dyed only in body and not in soule finally a Sauiour who from his first conception was endued with all knowledge wisedome prouidence and exempt from all ignorance passion and perturbation wheras the Protestants doe belieue in Christ as their Sauiour who according to their fayth is God of (h) D. Whitak approueth this opinion alleadging Caluin in proofe thereof cont CaÌ„p p. 121. himselfe and (i) MelaÌ„ in loc com edit 1561. p. 41. inferiour to the Father who dyed only for the (k) D. Willet in his synops printed 1600. p. 780. as also Caluin and Beza in whole treatises elect who performed his mediation not only according to his humanity but also according to his (l) MelaÌ„ supra D Fulk diuinity though in the iudgment of all learned men true diuinity is impassible who in the time of his Passion besides the death of the body as insufficient for our saluation suffred in soule the (m) Cal. instit l. 2. c. 16 sect 10. D. Whitak cont Duraeum l. 8. p. 556. (m) Beza in respon ad acta Colloquij Montisb part 1. pag. 147. D. Willet in his synopsis p. 599. 600. D. Sutliffe in his reueu of D. Kellisons suruay printed 1606. p. 55. torments of hel briefly who laboured with n ignorance passion and euen desperation it selfe 5. Touching the article of Christs descending into hell the Catholikes doe belieue hereby that Christ descended in soule after his passion into that part of hell which is called lymbus Patrum to deliuer from thence the soules of the iust there detayned till his comming of which iudgement are also some learned (o) D. Bilson in his suruay of Christs sufferings and descent to hell p. 650. 651. 652. and the Lutherans are generally of the same opinion ProtestaÌ„ts but the greatest part of Protestants doe interpret this article of Christ descending into his (p) D. Willet in lymbomastix D. Fulke so alleadged by VVillet in synopsi pag. 605. 606. graue soe by the worde hell vnderstanding the graue but (q) Lib. 2. instit cap. 16. §. 20. Caluin teacheth that by Christs descending into hell is vnderstoode that Christ apprehended God to be most angry and offended with him for our sakes and that thervpon Christ suffred great anxiety and griefe of soule and which is more most blasphemously Caluin teacheth that Christ vttered words of desperation in saying my God why hast thou forsakeÌ„ me Touching the article of Christs ascending into heauen we Catholikes and the Caluinists doe belieue hereby that Christ truly in body ascended vp into heauen wheras (r) Luth l. de sacr Coenae Domini tom 2. f. 112. saying credimus quod Christus iuxta humanitateÌ„ est vbique presens Brentius in Apolog. pro cons VVittem Illyricus l. de asceÌ„ Domini and finally by all LutheraÌ„s Lutherans doe teach that Christs body is in all places with the diuinity and that therefore it did not really after his passion ascend vp into heauen it being there both before after his passion thus the Lutherans both in ours and the Protestants iudgments doe destroy by this their construction the whole creede and particulerly Christs incarnation natiuity passion death ascending into heauen and his comming to iudgment seeing supposing Christs body to be in all places all these articles were but apparantly or phantastically and not truly or really performed 6. Touching the article of Christs iudging the quicke and dead wee Catholikes doe beleeue that Christ at his comming to iudgment will so iudge man as that his good workes receauing all their force from our Sauiours passion shal be rewarded whereas the Protestants denying all (s) Cal. l. 3. instit c. 5. §. 2. Bucer in actis collo quij Ratisb Beza Zuingli and most other Protestants merit of workes as iniurious and derogatory to his death and passion do hould that Christ shall then reward only a bare and (t) Calu. in Antid Concil Trident. Kemnitius in exam Con. Trid. and most other Protestants speciall fayth 7. Concerning the Article I belieue in the Holy Ghost Whereas all Catholikes and many Protestants do beleeue that the Holy Ghost is the third person in the most Blessed Trinity Caluin howsoeuer he was persuaded of the truth or falshood therof much lamenteth notwithstanding to auoyd the force of arguments drawne from the chiefest places of Scripture and vsually alleadged by all Antiquity in proofe of the holy Ghost being the third person in the Trinity Thus we find that (u) Iust l. 1. c. 13. §. 15. Caluin will not haue contrary to all Antiquity that passage of Scripture Psalm 33. By the word of the Lord the heauens were made and all the host of them by the spirit of his mouth to be vnderstood of the diuinity of the holy Ghost In like sort he reiecteth the argument (x) See of this subiect against the Trinity Iluumus a Protestant in l. Caluin IudaizaÌ„s drawne from that other most remarkable Text 1. Ioan. 5. There be three that giue testimony in Heauen the Father the VVord and the holy Ghost and these three be one Caluin vpon this place thus saying therby to take away from thence the proofe of the Holy Ghost Quod dicit tres esse vnum ad essentiam non refertur Luth. in l. contra Iacobum LatomuÌ„â—omo 2. Wittem 〈…〉 diâ—â— anno 1552. sed ad consensum potius Finally Luther was so farre from acknowledging the Holy Ghost to be the third person in the Trinity or to acknowledge the Trinity it selfe that thus he writteth Anima mea odit hoc verbum homousion vel consubstantialis My very soule doth hate the worde homousion or consubstantial 8. Concerning the article I beleeue the holy Catholike Church The Catholikes do beleeue this to be a visible company of meÌ„ professing the present Roman Catholike fayth of which some are predestinated others reprobated The ProtestaÌ„ts do belieue this Church to consist only of the elect and (y) Confess Aug. act 5. Luther l. de Concilijs eccles Cal. l. 4. inst c. 1. §. 2. predestinated 9. Touching the article The Communion of Saints The Catholikes do heereby beleeue such a communion to be betweene the Saints in Heauen the soules in Purgatory men vpon earth that the one part doth helpe the other with their most auaileable prayers and intercessions The Protestants deny all such intercourse of benefites betweene these seuerall partes of the Church of Christ accounting (z) Caluin l. 3. inst c. 5. § 6. Conturiatoreâ— Ceâ—â— 1. lib. 2. c. 4. col 460. Brentius in conses Wittenberg c. de Purgatorio the Catholike doctrine heerein superstitious and sacrilegious 10. Lastly touching the article of Forgiuenes of sinnes we Catholikes do beleeue
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
of fayth that spouse of Christ Church of the liuing God which is the pillar and ground of truth that so they may imbrace her communion follow her directions and rest in her iudgments Thus Doctor Field 5. Now this distinction being presupposed I thus argue both these kinds of faith are necessary to saluation Explicite faith because it comprehendeth all those fundamental and supreme points of Christian Religiō without the expresse and articulate knowledge of which a man cannot be saued And these be those only which Newtralists in Religion hould necessary to be belieued Implicite faith of other points also is necessary to saluation because otherwyse then beleiuing implicitely inuoluedly what the Church teacheth therin we cannot according to the former Doctours wordes find out that blessed company of holy ones the househould of fayth the spouse of Christ Church of the liuing God And seeing Implicite fayth is necessary to saluation we must graunt that this Implicite fayth hath some obiect the obiect is not the article of the Trinity the Incarnatiō the Decalogue c. since these are the obiects of Explicite fayth as is aboue intimated therfore articles seeming of lesser importance are the obiect of implicite fayth the which as a man is bound implicitly to beleeue in the fayth of the Church so is he bound not to beleeue any thing contrary to the sayd articles Seeing then diuers controuersies betweene the Catholikes and the Protestants are included vnder this implicite faith and that the Church of God houldeth but one way of them it followeth that one side of the cōtrary beleiuers of those points doth erre in their beliefe and consequently through want of this true necessary implicite fayth cannot be saued 6. A third reason may be this It is proper peculier to vertues infused such be Fayth Hope Charity that euery such vertue is wholely extinguished by any one act contrary to the sayd vertue Thus for exāple one mortal sinne taketh away al charity grace according that He (i) Iacob cap. 2. that offendeth in one is made guilty of all One act of despaire destroyeth the whole vertue of Hope then by the same reason one heresy wholely corrupteth extinguisheth all true fayth Therefore seeing Fayth is a Theologicall and infused vertue this fayth is destroyed with one act of heresy whether it be about Purgatory Prayer to Saints Freewil or any other cōtrouersy between the Catholiks the Protestants therfore whoseuer denyeth Purgatory or any of the rest granting their doctrins to be true is depriued of all infused fayth touching any article of Christian Religion whether they concerne the Trinity or the Incarnation or any other fundamentall point which he may seeme to beleeue but without fayth that is without true infused and Theological faith it is impossible to please God as the (k) Heb. 11. Apostle assureth vs. 4. Another reason may be this These Newtralists in Religion doe not agree euen in the general grounds of Christian faith to wit in the Articles of one God of the Trinity of Christ c. with any other Christiās This is proued because as all other Christians do beleeue in these general heads so doth each of them particulerly agree that these generall principles are to be limited bounded to euery ones particuler secte as the Protestant for example beleeueth otherwayes in God the Trinity and Christ then the Catholikes doe as is els where demonstrated But now these our Newtralists doe not limit the foresayde principles to any particuler sect or in any particuler manner therefore it euidently followeth that they haue no true beliefe euen of those generall and fundamentall articles 5. A fift reason shal be this It is most certaine that what generall propension Nature or rather God himselfe by nature as his instrument hath ingrafted in all men the same is in it selfe most true certaine and warrantable As for example Nature hath implanted in ech mans soule a secret remorse of Conscience for sinnes and transgressions committed as also a feare of future punishement to be inflicted for the sayd sinnes perpetrated therefore from hence it may infallibly be cōcluded that sinne it selfe is to be auoyded that after this life there is a retribution of punishment for our offenses done in this world since otherwayes it would follow that God should insert in the soule of man idly vainly and as directed to no end certaine naturall impressions instincts which to affirme were most derogatory to his diuine maiesty and wisedome repugnant to that anciently receaued Axiome God Nature worketh nothing in vaine Now to apply this we find both by history and by experience that diuers zealous and feruent Professours of all Religions whatsoeuer both true and false haue beene most ready to expose their liues in defence of any impugned part or branch of their Religion from which vndaunted resolution of theirs we certainly collect that this their constant determination of defending the least point of their Religiō proceedeth partly from a generall instinct of God impressed in mans soule teaching each man that death it selfe is rather to be suffered then we are to deny any part of fayth and Religion in generall And thus according hereto we find that the Athenians who were Heathens though they did erre touching the particuler obiect herein as worshipping false Gods were most cautelous that no one point should be infringed or violated touching the worshiping of their Gods The like religious seuerity was practised by the Iewes as Iosephus (l) Cont. Apion witnesseth And God himselfe euen in his owne writtē word threatneth that VVho (m) Apo. 22. shall eyther adde or diminish to the booke of the Apocalips written by the Euangelist from him he will take away his part out of the booke of life Now if such dāger be threatned for adding to or taking frō more or lesse thē was set downe by the Euangelist in this one booke how can then both the Catholiks and Protestants haue their names writtē in the booke of life Since it is certaine and granted on all sides that eyther the Catholike addeth more to the fayth of Christ then was by him instituted or the Protestant taketh from the sayd fayth diuers articles which Christ his Apostles did teach But to returne to our former reason From al this we deduce that no points of true Religion are of such cold indifferēcy as that they are not much to be regarded or that they may be maintayned cōtrarywayes by contrary spirits without any danger to mans saluation but that they are of that nature worth dignity as a man is to vndergo all torments yea death it selfe before he yeald or suffer the least relapse in denying any of the sayd verityes 6. The sixt and last reason to proue that the maintayning of false doctrins now questioned betwene the Christians of these tymes are most preiudicial hurtful to the obtaining of our heauēly blisse
peculierly ascribed the name Catholike Catholicum (c) Pacianus epis ad SympronianuÌ„ quae est de nomine catholico istud nec Marcionem nec Apellem nec Montanum sumit anthores That fayth is which was prophecyed to be of that dilating and spreading nature as that to it all (d) Isa 2. expouÌ„ded in the English bibles aÌ„no 1576 of the vniuersality of the Church or fayth of Christ Nations shall flow and which shall haue the (e) Psal 2. expounded of the Churches vniuersality by the foresayd English Bibles 1576. end of the earth for its possession from sea (f) Psal 72. to sea beginning (g) Luc. 24. at Hierusalem among al Nations That fayth the Professors wherof shal be a (h) Dan. 2. in which is included the continuance of the churche without interruption Kingdome that shall neuer be destroyed but shall stand for euer contrary to the short currents of all heresies Of which S. Augustine thus writteth Many heresies are allready dead they haue continued their streame as longe as they were able Now they are runne out and their riuers are dryed vp The memory of them that euer they were is scarce extant That faith the members whereof in regard of their euer visible eminency are stiled by the holy Ghost A (i) Psal 57. mountaine prepared in the top of mountaines and exalted aboue all Hilles with reference wherto to wit in respect of the Churches continuall (k) Isa 2. whereby is proued the churches euer visibility visibility the aforesaide S. Augustine coÌ„pareth it to a tabernacle placed in the sunne (l) Tom. 9. in ep Ioan. tra 2. That faith whose vnion in doctrine both among the members therof and with their head is euen celebrated by Gods holy writte since the Church of God is therefore called One (m) Rom. 17. Cant 6. Ioan. 10. which places â—oâ— proue the Churches vnity body one spouse and one sheepe-fould which preuiledge S. Hierome acknowledgeth by his owne submission in these wordes I (n) Epist ad Damae sum do consotiate or vnite my selfe in communion with the chayre of Peter I know the Church to be builded vpon that Rocke whosoeuer doth eate the lambe out of this house is become prophane That faith for the greater confirmation wherof God hath vouchsafed to disioint the setled course of nature by working of diuers stupendious and astonishing miracles according to those wordes of our Sauiour Goe (o) Mat. 10. in which words our Sauiour maketh miracls a marke of true faith or the Churche preach you cure the sicke raise the dead cleanse the leapers cast out Diuels A prerogatiue so powerfull efficacious with S. Augustine that he expressely thus confesseth of himselfe Miracles (p) Tom. 6. contra epist. Manich c. 4. are amongst those other things which most iustly haue houlden me in the Churches bosome To conclude omitting diuers other characters as I may tearme them or signes of the true fayth that fayth which is of that force as to extort testimony and warrant for it selfe euen from its capitall and designed ennemyes answerably to that Our (q) Deut. 32. which words include the confession of the aduersary to be a note of truth God is not as their Gods are our ennemyes an euen witnesses Whereunto the Protestants heerein seeme to yeald since no lesse from their owne (r) This is proued in that Protestants do not rebaptize infants or children of Catholike Parents afore baptized Now these Infants are baptized in the fayth of their parents as all children are by the doctrine of all learned Protestants But if this fayth of Catholike parents be sufficient for the saluation of their children dying baptized therein then much more is it sufficient for the saluation of the Parents themselues since it is most absurd to say that the Catholike fayth of parents should be auaileable for their children or infants dying baptized therein and yet not auayleable for the Parents practise then from their acknowledgement (s) See thereof D. Some in his defence against Penry pag. 182. and D. Couell in his defence of M. Hookers fiue bookes of Ecclesiasticall pollicy pag. 77. in wordes they ascribe to our Roman fayth the hope of saluation To this faith then good Reader with an indubious assent adhere thou both liuing and dying Flye Newtralisme in doctrine as the bane of all Religion Flye Protestancy as the bane of Christs true Religion and say with (t) Epist ad Symphronianum Pacianus Christianus mihi nomen est Catholicus vero cognomen Illud me nuncupat istud me ostendit A Christian is my name a Catholike my surname that doth denominate me this doth demonstrate me The contents of the Chapters THat a man who beleiueth in the Trinity the Incarnation the passion c. and yet beleiueth not al other articles of Christian faith cannot be saued And first of the definition of Heresie and of an Heretike Pag. 9. 2 The foresayd verity proued from the holy Scripture p. 15 3 The same proued from the definition nature and proprietie or vnity of faith pag. 29. 4. The same proued from the want of vnitie in faithe betweene the Catholikes and the Protestants touching the Articles of the Creede And from that that the Catholike Protestant do agree in the beliefe of diuers articles necessarily to be beleeued and yet not expressed in the creed pag. 33. 5. The same made euident froÌ„ the like want of vnity in faith betweene the Catholike and the Protestant in articles necessary to be beleiued and yet not expressed in the creed pag. 48. 6. The same proued from the authority or priuiledge of Gods church in not erring either in her definitions of faith or condemnation of Heresies and first by councells pag. 56. .7 The same proued from the like infallible authority of the church in not erring mainfested from the testimonies of particuler Fathers pag. 67. 8. The foresaid truth euicted from that principle that neither Heretikes nor Schismatikes are members of the church of God pag. 81. 9. The same proued from arguments drawne from reason pag. 90. 10. The same proued from the different effects of catholike Religion and protestancy touching vertue and vice pag. 102. 11. The same verity proued from the fearefull deaths of the first broachers of protestancy pag. 115. 12. The same confirmed from the doctrine of recusancy taught by catholikes and Protestants pag. 118. 13. The same manifested from the writings of the Catholiks and Protestants reciprocally chardging one another with heresy And from the insurrections warres and rebellions begunne only for Religion pag. 126. 14. The same proued from the Protestants mutually condeÌ„ning one another of heresy pag. 13. 15. Lastly the same demonstrated from the many absurditye necessarily accompanying the contrary doctrine pag. 142. 16. The conclusion pag. 165. FINIS
QVI NON CREDIT CONDEMNABITVR MARC 16. OR A discourse prouing that a man who beleeueth in the Trinity the Incarnation the Passion c. yet beleeueth not all other inferiour articles of Christian fayth cannot be saued AND Consequently that both the Catholike and the Protestant seeing the one necessarily wanteth true fayth cannot be saued Written by WILLIAM SMITH Priest He that beleeueth not shal be condemned Marc. 16. Without fayth it is impossible to please God Heb. 11. AT S. OMERS For Iohn Heigham with permission Anno 1625. THE EPISTLE DEDICATORY TO THE READER GOod Reader such are the lamentable times wherin we liue as that they not only bring forth men who with great contention and heat of dispute do vndertake to maintaine particuler Errour directly repugnant to the Scripture and the iudgement of Christ his Church but also they affoard some others who as if wickednes would striue to raise it selfe to its highest pitch are not afraid to entertaine all Religions with such a cold indifferency as that they would that saluation may be obtayned in any Religiō so that the professours therof do belieue in the Trinity the Incarnation other such fundamental points of Christianity whether they be Papists Protestants Anabaptists Brownists or any other of these later Sects They heereupon further do teach that we are not obliged vnder the paine of any spirituall losse to embrace any one of these Religions before another scornefully traducing in their conceipts all others who exact a more strict and articulate beliefe of our Christian mysteries which later kind of men is far more daungerous and hurtfull then the former since those our of a preposterous zeale their vnderstanding being blinded and misinformed do only defende falshoods for verityes so running themselues vpon that rocke of Tertullian Haeresis est probata non credere non probata praesumere It is the propriety of Heresy not to beleeue points proued and to presume or take for graunted things not proued Whereas these Adiaphorists whose secret pulse doth indeed beate vpon Atheisme disclaime from all necessity of truth iustifyinge the defence of errours euen vnder the title of errours and houlding only this one maine controuersy in Christian Religion to wit that in Christian Religion there are no maine controuersies Against these ambidexter Protestants so to call them who draw their soules perdition in the ropes of a supine and careles security I haue thought good to vndergo the wryting of this short ensuing Treatise The subiect of which discourse I find most necessary euen from my owne experience who for the space of thirty yeares and aboue with infinite thankes to God haue beene a Priest of the Catholike Roman Church during which longe compasse of tyme I haue dealt with many soules here in Englād and haue found infinite of them openly professing Protestancy yet inwardly perswaded as is aboue touched that men of most contrary fayths so that in grosse they beleeue in Christ may be saued as if saluation were a Center indifferently extending its lines to the circumference of all Religions yea diuers of these men were not ashamed to contest with me in the open defence of this wicked opinion and fortifying themselues principally with this following reason 2. God say they is most mercifull and therfore it would be much repugnant to his infinite mercy to damme for all eternity any man that beleiueth in him and in Iesus Christ as his Redeemer so that withall he forbeare dooing of all wronge but leade a vertuous or at least a morall lyfe though in other articles of lesse importance he may erre To this I answeare with the Apostle (a) Rom. cap. 11. O altitudo diuitiarum sapientiae scientiae Dei Gods iudgments are inscrutable and to be admired not to be ouercuriously pried into If it was his diuine pleasure for many ages to make choyce only of the Iewishe Nation a very handful to the whole earth for his elected people and to suffer all the rest of the world generaly speaking to ly drowned in Idolatry and therefore to be damned And if also after our Sauiours Incarnation he vouchafed not for the space of many ages to enlighten whole Countreys with the Ghospel of Christ but permitted them to continue to their soules eternall perditiō in their former Idolatry Heathenisme yea suffering euen to this very day and how long yet after his diuine Maiesty only knoweth diuers vast Countreyes to perseuere in their foresaid Infidelity if I say this proceeding in God is best liking to himselfe and that for the same he cannot be truly chardged with Iniustice or cruelty seeing he gaue them sufficient meanes of saluatiō by the law of Nature and did not withdraw from them grace sufficient leauing them thereby without excuse Then much lesse can any man expostulate God of iniustice or want of mercy for his diuine goodnes is nothing but iustice and mercy it selfe if he suffer men to perishe eternally and damne them for want of an entire compleate and perfit faithe in all the articles of Christianity especially in these times when no Christian can pretend for excuse any inuincible ignorance in matters of faithe by reason that the true articles of Christian Religion are sufficiently propounded and diuulged by Gods Church to all Christians whatsoeuer therfore touching Gods secret iudgements and disposales heerein we will conclude with (b) Cap. 30 Esay Deus iudicij Dominus 3. This then being thus from hence it appeareth how much the Protestants wronge the Catholikes in charging them with want of charity for houlding that Protestants dying Protestants cannot be saued wheras on the contrary part diuers learned Protestants do say they graunt the hope of saluation to Catholikes or Papists dying Papists To this we reply that here is no want of Charity but rather a Seraphicall and burning Charity for what greater charity can there be then seeing it is an indisputable verity that men dying in a false hereticall faith cannot be saued to premonishe and forwarne withall conuenient sedulity endeauour opportunè importunè their Christian Brethren of so great a daunger as the perdition of their soules commeth vnto Noe the soules interminable and endles weale or woe is not a matter of complement that so for ceremony sake it is to be forborne to be inculcated and often spoaken of especially where the most certanie truth of the matter insisted vpon the charitable conscience of the speaker do warrant the discourse And if Catholikes must be accompted vncharitable for these their admonitions then by the same reason they must insimulate the Apostle of the said fault of want of Charity who (c) Tit. c. 3. 2. Thessal 3. seuerely chargeth vs to fly the company and society of an Heretike and who rangeth (d) Gall. cap. 5. Rom. 16. schismes and heresies among those sinnes the workers wherof shall not obtaine the kingdom of God But to returne more particulerly to the subiect of this
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
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
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
them any way hurtefull to their saluation CHAP. V. The same proued from the want of vnity in fayth betweene Catholikes and Protestants in articles necessary to be beleeued and yet not expressed in the Creede IN this third and last place we will insist in certaine controuersyes of Religion so differently maintayned by Catholikes and Protestants as that graunting the maintaynours of the one side to hould the truth it followeth that the other party vphouldeth falsehood and heresy Now for the more dangerous wounding of our Newtralizing Protestants heerein I will omit here to speak of the Controuersies touching Purgatory Praying to Saints Free-will Monachisme and diuers others such like and will restraine my selfe only to these Controuersies the subiect of which Cōtrouersyes are taught by the one side to be vnder Christ the immediate meanes of our grace saluation and denyed by the other party to be of any such force and efficacy for the soules euerlasting good and consequently in regard of their subiect are one way necessarily to be beleeued So as if it be showed that the Protestants and the Catholiks do mainly dissent in the meanes of obtayning grace purchasing of saluation it must of necessity be inferred that both the Protestants and the Catholikes continuing in such their state cannot obtaine grace and saluation since not only Philosophy but euen naturall reason teacheth vs that he neuer shall attaine the end who vseth eyther not the same meanes which are only and necessarily instituted to the gayning of the sayd end 1. But to procced to these points First Concerning the sacraments in generall the Catholikes doe beleeue that all of them where no iust impediment is do conferre grace into the soule of man by the helpe and continuance of which grace the soule in the end obtayneth its saluation The Protestants do not ascribe any such supernaturall effect or operation of grace to them 2. And to come more particulerly to the Sacraments Touching Baptisme the Catholikes beleeue That children being borne in Originall sinne cannot be saued except they be baptized with water according to those wordes of S. Iohn 3. Vnlesse a man be borne againe of water and the spirit he cannot enter into the kingdome of God The Protestants (a) Willet in his meditat in Psal 122. Calu. Beza frequently beleeue that infāts dying vnbaptised may be saued 3. Touching the Sacrament of Pennance or Confession the Catholikes beleeue That after a Christian hath committed any one mortall sinne that sinne cannot be forgiuen him but at least in voto by meanes of confessing the sayd sinne to a Priest of the new Testament and receauing absolution thereof from him answerably to that of S. Iohn 20. Whose sinnes you shall forgiue they are forgiuen them and whose sinnes you shall retayne they are retayned The Protestants beleeue that neyther the confession of sinnes to man nor the absolution of man is necessary for the remitting of them but that it is sufficient to confesse them only to God And thus according to the diuersity of doctrine either the Protestant for want of this sacrament after he hath mortally sinned cannot be saued or Catholiks for wrongfully imposing this yoak vpon Christiās do loose their saluation 4. Touching the most Blessed Eucharist the Catholikes beleeue That the very body and bloode doth lye ineffably and latently vnder the formes of bread and wine according to that This is my body This is my blood Math. 26. That vnlesse we eate his body and drinke his blood we shall not haue life euerlasting Iohn 6. Lastly That we are to adore Christ his body being accompanyed with his diuinity in the sayd Sacraments The Protestants do beleeue that Christs true body as neuer leauing heauen cannot possibly be truly and really vnder the forme of Bread and Wine and consequently they beleeue that the eating of his body and drinkinge of his blood is not necessary to saluation Finally they hould our adoration of the Sacrament to be open Idolatry and tearme Catholikes Idolaters for adoring of it And thus eyther the Protestāts as not feeding vpon this celestiall food shall not haue life euerlasting if the Catholikes doctrine heerein be true or els Catholikes suppose which God forbid they should erre for teaching and practising idolatry heerein should incurre damnation 5. Touching the meanes of our Iustification The Catholikes beleeue That not only fayth but workes also do iustify The Protestants reiect al workes from Iustification teachinge that only fayth doth iustify man yea they further proceed affirming that who once hath true fayth is most assured and certaine (b) Calu. in instit passim Kemnit in exam Conc. Tri of his saluation whereas the Catholikes reputing this as a meere presumption are willing according to the Apostle Phil. 2. To worke their saluation with feare and tremblinge To be short the Protestants do teach that a man by thinking himselfe to be iust is by this meanes become iust whereas the Catholikes do hould this doctrine not only to be phantasticall but also (c) Bella. l. 3. de Iustificatione in reason most absurd 6. Touching Grace without which a man cannot be saued the catholiks beleeue That God out of the Abysse and deapth of his infinite mercy offereth to euery Christian sufficient grace whereby he may be saued and therefore they do encourage euery one to endeauour to seeke their saluation The (d) Calu. Beza in whole treatises D. Willet sinopsi 1600. p. 789. Protestāts teach that God giueth not this sufficiency of grace to euery one but to certaine men only that diuers there are who notwithstanding al their endeauour to beleeue truly and liue vertuously yet they cannot nor shall not be saued 7. Touching the Decalogue or ten Commandements the Catholiks beleeue That except a Christian do keepe them he cannot be saued according to our Sauiour If thou wilt enter into lyfe keepe the Commandements Math. 19. The (e) The impossibility of the commandements is taught by D. Reynolds 2. conclus annexed to his conference p. 697. D. Willet in synopsi p. 564. Protestants do absolutly teach an impossibility of keeping them And thereupon Luther thus affirmeth The ten Commandements (f) Ser. de Moyse appertaine not vnto vs. 8. Lastly touching the Pope or Bishop of Rome the Catholikes do beleeue That he is vnder Christ the supreme Pastour vpon earth that who doth not communicate with him in sacraments and doctrine not yeelding him all true obedience in subiecting their iudgments in matters of fayth to his iudgment and sentential definitions cannot be saued The Protestants doe teach that the Bishop of Rome is that Antichrist which is deciphred by the (g) 2 Thess 2. Apoc. 13 17. Apostle and which is the designed ennemy of Christ and that whosoeuer embraceth his doctrine or enthralleth as they write their assents to his cathedrall decrees in points of Religion cannot obtayne saluation 9. Thus farre of these pointes of which I haue made
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
from the communion of the Church is no longer a member of the sayd Church 4. This verity to wit That Schismaticks are not members of the Church of Christ is besides the former proofes warranted with the authorityes sentences of the ancient Fathers And first S. Cyprian thus purposely writeth of Schismatikes Qui (h) Lib. 4. ep 9. ad FloreÌ„ cum Episcopo non sunt in Ecclesia non sunt Those who agree not with the Bishop meaning the supreme Bishop of Gods Church are not in the Church And againe the sayd (i) Lib. de vnitate Ecclesiae Father most elegantly coÌ„pareth Schismatikes to Beames diuided from the sunne to Boughs cut off from the tree to Riuers wholy separated from their springes Saint Chrysostome discoursing of Schismatikes thus sayth Schismatis (k) Hom 3. in ep 1 ad Cor. significantia satis eos arguit c. The very signification of this word schisme is a sufficient and vehement condemnatioÌ„ of them c. Which Father in another (l) Hom. 13. in ep ad Ephes place compareth a schismatike to the hand cut off from the body which thereupon ceaseth to be a member and expressely affirmeth that Schismatiks though they consent with the Church of Christ in doctrine yet are not in the Church of Christ but in altera Ecclesia meaning in a Church different from the Church of Christ S. Hierome distinguishing schisme from heresy thus discourseth Inter (m) In c. 3. ad Tit. heresim schisma hoc interesse arbitramur c. VVe take this to be the difference betweene heresy schisme that heresy maintayneth a peruerse and false doctrine whereas schisme ab Ecclesia pariter separat in like manner separateth a man from the Church in regard of dissention and disobedience towardes our Bishop S. Augustine thus wouÌ„deth a Schismatike Haeretici (n) lib. de side simbol c. â—0 Schismatici congregationes suas Ecclesias vocant c. Heretiks and Schismatikes do call their congregations the churches But Heretikes doe violate their fayth in beleeuing falsely touching God whereas Schismatikes though they beleeue the same points which we beleeue yet through their dissentions they do not keep fraternall charity wherefore we conclude that neyther an Heretike belongeth to the Catholike church because he loueth not God nor a Schismatike because he loueth not his Neighbour To conclude Fulgentius (o) lib. de fide ad Petrum cap. 38. 39. agreeth with the former Reuer Father in this point saying Firmissime tene c. Beleeue for certaine and doubt not that only Pagans but also Iewes Heretikes and Schismatikes who dye out of the Catholike church are to go to euerlasting fire 5. And thus farre touching Schismatikes who because they be not of the Church of Christ cannot obtaine saluatioÌ„ which point being made euident by so many authorityes both diuine and human then much more strongely may we conclude that Heretikes as exceeding the Schismatikes in prauity and malice and being excluded in like sort with theÌ„ out of the Church of Christ cannot he saued But before I end this Chapter giue me leaue good Reader to expatiate a little beyonde my designed limits O then you Schismatikes heere in our owne country whose soules are so wholy absorpt in earthy muddy considerations cast your eyes vpon your owne states vse some small introuersies vpon your selues You see what a dangerous censure the ancient Church of Christ by the mouthes of its chiefe Pastors Doctors hath thundred against you It sayth You are not of Christs church you are aliens and strangers therto It further pronounceth That dying in such your state you are all depriued of all hope of saluation Good God what stupor dulnes of yours is this Are you Christians Preferre then Christ before the world Feare your God more then man Giue then to God what is Gods to Caesar what is Caesars Reflect vpon these ensuing principles of the Catholike therefore your owne Religion 6. The one that God ordinarily deriueth his grace vnto mans soule by the conduicts of his sacraments and giueth absolution of ones sinnes particulerly by the sacrament of Pennance and confession you wilfully depriue your selues of the participation of the Sacraments and therby of grace of the remission of your sinnes are you not then as dryed branches void of that heauenly grace which giueth life to the soule You waÌ„t the grace forgiuenes of your sinne s where then is your hope of eternall life Remember the Apostles wordes be afraid Gratia Dei vita aeeterna do not disioyne those asunder which S. Paul hath so inseparably vnited 7. The second the vncertainty of any particuler mans saluation which point is able to strike you dead through feare the rather since it is noe small signe of mans future damnation deliberatly and willfully yeare after yeare to diuide himselfe from the Church of Christ and from al the spirituall influences streaming from thence 8. The third that there is a Purgatory the paines wherof though terminable yet are insupportable Suppose then the best that is that you finally dye with true repentance and reconciled to Gods Church which yet is not in your power but out of the maine Ocean of Gods mercy neuertheles your owne fayth assureth you that you must suffer in that place euen insufferable tormeÌ„ts for your former dissimulation that your continuance in thus dissembling with God serue but as bellowes the more to blowe that dreadfull fire Oh how great interest then are you to pay in the end for the enioying of this your mispeÌ„t time If you be Catholikes though but in hart you beleiue all here said and therfore may the more assuredly presage of your owne future misery If you doe not beleiue these three former points of Catholik Religion then are you lesse damned for want of true faith then otherwayes by your vnchaungeable schismatical liues for want of due conformity to the Church of Christ therefore I wishe you to awake out of that schismaticall letargy of the soule and dayly meditate of that of the Apostle Rom. 10. Corde creditur ad iustitiam ore fit confessio ad salutem With the hart we beleeue vnto iustice but with the mouth confession is made to saluation But I will stay heere my penne remembring my vndertaken subiect and will proceed to the next head The same proued by arguments drawne from reason CHAP. VIIII TO passe from the authority of Gods sacred word his holy Church the ancient Fathers the pillars therof touching the nature of heresy and of Heretikes as also touching the vnity and infalibility of the same Church and the persons disincorporated and separated from it from all which heades it hath beene euidently euicted that a man obstinatly defending any one errour in fayth and Religion cannot expect saluation It now remayneth that the same be made euident by force of reason that therby all men
enioying the faculty of reason may the more easily subscribe to so vndeniable a verity say with the Psalmist heerein Psal 92. Testimonia tua credebilia sunt nimis Well then the first and chiefest reason is taken from the causes of true fayth where for the better conceauing thereof we are to vnderstand that fayth is a supernaturall habite not obtayned by the force of Nature and that who resteth doubtfull or staggering of any one article is charged by the Canon-law with flat infidelity according to that Dubius (b) Iure Canon c. 10. de Haeretic in fide infidelis est Therfore to the beliefe of any one article of fayth two things doe concurre the one is the first reuealing verity as the schoolemen speake which is God himselfe the second is the Church propounding the article to be beleeued Now when we beleeue any point of fayth God who is the first reuealing verity as is sayd reuealeth it to the Church and the Church propoundeth it so reuealed to vs to beleeue and thus we beleeue a point of fayth thorough the authority of God reuealing and the Churche propounding And this is most consonant and agreeing with that most admirable and infallible rule of fayth set downe by the most ancient Vincentius Lyrinensis in the beginning of his Commonitorium deseruing to be stamped in characters of gold I (c) Initio commonitorij haue demanded sayth this Authour very many thinges of many men excelling renowned for learning and sanctity of life how and by what way I might fortify my fayth in tyme of heresyes arysing and I euer receaued this answere of all or in manner of all that whether I or any other desirous to auoyd the snares of Heretikes and to continue sound in the Catholike fayth he must by Gods assistance Fidem munire duplici ratione fense his fayth with a double reason Sacrosancti Canonis authoritate deinde Ecclesiae Catholicae traditione First by authority of Gods word secondly by tradition of the Catholike Church Thus farre Vincentius Thus we see where we beleeue any thing though it be materially true and not through this former authority this is not supernaturall beliefe in vs but only an opinion grounded vpon other reasons inducements Euen as the Turke beleeueth that there is one God Creatour of the world yet this his beleefe is no true fayth but only an opinion of a thing which is true since this his beliefe is grounded only vpon his Alcoran being otherwise a fabulous booke though of the being of one God it speaketh truly 2. Now to apply this to my purpose This first reuealing verity which is God through whose authority wee ought to beleeue euery article of fayth doth with one and the like authority reueale all articles of Christian Religion so as it is as forcibly to be beleeued that there is for example a Purgatory or that we may pray to to Saints suppose these articles to be true as that there is a Trinity or that Christ was incarnated From whēce it ineuitably followeth that who beleeueth in the Trinity and yet doth not beleeue that there is a Purgatory or that we may pray to Saints hath no true and supernaturall beliefe of the Trinity but only beleeueth that there is a Trinity because he is persuaded thereto only by his owne reason or through some other humane authority For if he did beleeue that there is a Trinity or that Christ was incarnate through the authority of God so reuealing this truth so to be beleeued by the same authority he would haue beleeued that there is a Purgatory and that we ought to pray to Saints seeing both the articles of the Trinity and of Purgatory or praying to Saints are equally and indifferently alike propounded by God and by his Church to be beleeued 3. And seeing to the same authority euer the same reuerence affiance and credit is to be giuen thus we may demonstratiuely conclude that what Protestant doth beleeue in the Trinity and yet doth not beleeue that there is Purgatory Praying to Saints Freewill the Reall presence admitting them once to be true or any other points controuerted betweene the Catholikes and the Protestants the same man hath no true fayth of the Trinity of the Incarnation and consequently for want of a true and supernaturall fayth cannot be saued since we reade Qui non (d) Marc 16. credit condemnabitur VVho beleeueth not shal be condemned And from this former ground it it proceedeth that S. Thomas (e) 2. 2. q 5. art 3. and all learned schoolemen teach that who beleiueth not only for Gods authority so reuealing any point whatsoeuer great or small fundamental or not fundamental the same man belieueth not any other article at all with a true and supernaturall faithe And hereto accordeth those words of (f) Lib. de prescr Tertulliā against Valentinus an Heretike Some thinges of the law and Prophets Valentinus approueth some thinge he disaloweth that is he disallowech all whilest he disproueth some Which sentence of Tertullian must of necessity be true since who reiecteth the authority of God in not beleeuing any one article propounded by God to be beleeued the same man begetteth a suspition or doubt of Gods authority for the beleeuing of any other article how fundamentall soeuer 4. Another reason may be taken from a distinction of fayth vsed by the learned which faith is of two sorts the one they call Explicite fayth the other Implicite Explicite fayth is that which all men vnder paine of damnation are bound expressely to beleeue as the Trinity the Incarnation of our Sauiour his passion the Decalogue or ten Commandements c. Implicite fayth is that which comprehendeth all those pointes which a man is not bound expressely and distinctly to beleeue in particuler though he be expressely boūd not to beleeue any thing contrary therto but is to rest in the iudgment of the Church cōcerning all such points and what the Church of Christ houldeth therein implicitly to beleeue This distinction is warranted not only in the iudgment of all Catholike schoole men but also in the iudgement of the most learned (g) D. Baro. l. de fide eius ortu p. 40. Hooker in Eccles politia in praefat p. 28. by Maelanct l. 1. epist epist ad Regem Angliae Protestāts though they forbeare the phrases of Explicite and Implicite fayth and particulerly of D. Field who in these wordes following giueth the reason therof saying For seeing (h) In his Treatise of the Church in his epist dedicatory to the Archbishoppe the Controuersies of Religion in our tyme are growne in number so many and in nature so intricate that few haue tyme and leasure fewer strength of vnderstanding to examine them what remayneth for men desirous of satisfaction in things of such consequēce but diligently to search out which among all the societyes of men in the world is that blessed company of holy ones that househould
his passioÌ„ prayed for al. But now to cast our eyes backe vpon the foresayd doctrines if all the different opinions of fayth in Controuersies betweene the Catholikes the Protestants were meerely speculatiue without any reference to the vertuous or vicious working operation of the will deriued from them then with some show of reason in a vulgar iudgement it might be auerred that supposing they touch not the Christian fayth they might eyther affirmatiuely or negatiuely be houlden without all daÌ„ger of saluation such were the heresyes of (b) See heerafter S. Austin heres 43. Origen teaching that the Diuells in the end of the world should be saued of S. Cyprian touching rebaptization and diuers such like for the maintaining of which points eyther way the wil in respect of any externall working or operation drawn from thence can sucke no poyson But the case is farre different in the former doctrines set downe for we find that the said doctrines which breath nothing but dissolution and all turpitude of manners euen in speculation must forcibly and immediately touch the pulse of the wil the will necessarily beating and indeede breaking out into outward actions of vice liberty according as it remaynes infected with the contagion and poyson of the former doctrinall speculations Well then this vpon necessary inference being granted so as forcible working effect force and operation of the said doctrines are in the wil nothing but liberty disolution of manners improbity sensuality and sinne I referre to the iudgment of any man whether the said doctrines be but pointes of indiferency or no and may be defended and beleiued either way without preiudice to the beleiuers true faith and danger to his Saluation as our formalists doe auerre For can it possibly be conceaued that these doctrines should be reputed indiffereÌ„t to mans saluation or in themselues true which as is proued forcibly impell the will to all kind of vice against which God hath thundered out such dreadfull threats as where it is said Psal 91. All they that worke iniquity shal be confounded And againe Ecclesiast 40 Death bloude contention edge of sworde oppression hunger contrition which are created for sinners And further Psal 9.10 God shall raigne snares of fire vpon sinners brimstone with tempestuous windes shal be the portion of their cuppe And heereto I adioyne euen the acknowledgemeÌ„t of Protestants themselues who confesse that the liues of the Catholikes are commonly of a more vertuous and better edification then the liues of Protestants who by their owne confessions lye groueling in all sensuality for euen Luther thus sayth heerof When (d) Dominica 26. post Trinitatem we were seduced by the Pope euery man did willingly follow good workes and now euery man neyther sayth nor knoweth any thinge but how to get all to himselfe by exaction pillage theft lying vsury c. To which Confession to omit diuers others Musculus a forward Protestant subscribeth saying Vt (e) In loc com cap. de Decal in expla â—eâ—tij precepti verum est fateor c. That I may confesse the truth herein they are become so vnlike vnto themselues that whereas in the Papacy they were Religious in their errours and superstition now in the light of the knowne truth they are more prophane c. then the very sonnes of the world Which disparity of liues and conuersation cannot be iustly ascribed to any other cause then in that the ProtestaÌ„ts were ready to put in practise what afore they haue learned by speculation of their owne doctrines Which point then being thus I meane that the doctrines of the Protestants doe depresse vertue and blandish countenance elate vice that therupon the liues of the Protestants by confession of themselues and to the disedifying of their followers are become actually farre worse and lesse vertuous then the liues of the Catholikes I heere demand how it can be warranted with any show of reason that these doctrines of the Protestants begetting so great a change from vertue to vice in their professours can be reputed but as points of indifferency Or that men belieuing them practising them in their conuersation and finally dying in them can be saued so contrary it is to our Sauiours precept Mat. 1â— If thou wilt enter into life keepe the Commandements The same proued from the fearefull deaths of the first preachers of Protestancy CHAP. XI IN this next place we wil briefly take a suruay of the particuler deathes of some few of the chiefest Protestants who haue beene the first staÌ„pers broachers of the Controuersyes betweene the Catholikes and the Protestants and then we will leaue to the iudgmeÌ„t of others whether those kindes of deaths do befall in Gods accustomed proceeding to men who first did set on foot and maintayned such points positions of Religion as that eyther the beleeuing or not beleeuing of them may well comport stand togeather with mans saluation 2. To beginne then with Luther omitting to speake eyther of his vitious life or of the liues of others hereafter set downe though confessed displayed for such by many of their owne brethren (g) Cochlaeus in vita Lutheri It is certaine that Luther (h) Gualterus in Apologia pro Zuinglio dyed very sodainly for when at supper being in good health he had daintily fed vpon great variety of meates and entertained his guests then with him with witty but dissolute discourses the very same night he dyed Zuinglius was slaine in the warres in Germany vndertaken for Religion only against the Catholikes in which Carres he dyed not as a preacher but as a warriour dyed in the field and yet in such sort that Gualterus an earnest Protestant sayth thus of him Nostri (h) Gualterus in Apologia pro Zuinglio illi c. Diuers of vs are not ashamed to pronounce Zuinglius to haue dyed in sinne and therefore to haue dyed the sonne of hell Oecolampadius (i) Cochlaeus in actis Lutheri reputed Bishop of Basill where he lyeth buryed and a man most forward in spreading the points of Protestancy weÌ„t helthfull to bedde but was found by his wife in the morning dead in his bedde Andreas Corolstadius an (k) In ep de morte Carolstadij eminent Protestant and a great aduancer of the supposed Ghospel was killed by the Diuel as certaine Ministers euen of Basill do iustify Iacobus Andreas a famous LutheraÌ„ in other points an earnest Protestant liued and dyed as Hospinian (l) Hosp in histor sacram part 2. fol. 389. the Protestant writeth As if he had had no God but Mammon and Bacchus he neuer praying neyther going to bedde nor rysing from thence And further sayth that in the residue of his life he shewed no godlines To conclude Caluin the refyner of all Protestancy and chiefe supporter of all controuerted points against Catholikes dyed being consumed with lice wormes extremely blaspheming against God of whose
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
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
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