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
new opinions and so therby do separate themselues from the Church therefore this word Haeresis loosing its former generall signification is restrained by the Apostles and the ancient Fathers through an Ecclesiasticall vse and acceptance which course we finde houlden in diuers other wordes as the wordes Apostolus Christus Baptisma and many other now taken by the Church in a secondary acceptiō to signify any false and new opinion or Religion of which a man maketh choyce and pertinaciously defendeth it against the Church of God the maintainours thereof are commonly stilled Heretikes Thus Heresy in its true and Ecclesiasticall definition is any false opinion touchinge fayth and Religion contumaciously defended against God and his Church This definition I meane in taking the word Haeresis and Haereticus in this restrained sense is warranted by the Apostle by the ancient Fathers And lastly to omit the like acknowledgement of the Catholikes by the learned Protestants By the Apostle for thus we find him to say There must be Heresies among you that they which are approued among you may be knowne 1. Cor. 11. As also A man that is an Heretike after the first and second admonition auoide Tit. 3. And finally Those which were of the heresy of the Sadduces laid hands vpon the Apostles Act. 5. 2. By the ancient Fathers For S. Hierome in cap. 3. ad Tit. shewing the difference between heresy and schisme thus defineth heresy Haeresis est quae peruersum dogma habet Heresy is that which containeth a peruerse and froward opinion And S. Augustine in like manner lib. de fide simbolo cap. 10. defineth heresy in these wordes Haeretici sunt qui de Deo falsa sentiendo fidem violant Heretikes are those who do violate their fayth by houlding false opinions touching God By the Protestants for to name one or two among many M. Ormerod a most forward Protestant thus defineth an Heretike He is an Heretike who so swarueth from the wholesome doctrine as contemning the iudgment of God and the Church persisteth in his opinion Dialog 2. with whome conspireth D. Couell saying Heretikes are they who directly gaine-say some article of our fayth Exam. p. 199. 3. Now out of this former definition of heresy I am to premonish thee good Reader of two points first that euery heresy is maintained with obstinacy against the Church of God and therfore the maintainours thereof are sayd by the Apostle that they went out of vs 1. Ioan. 2. that is out of Gods Church and for the same reason the Apostle pronounceth an Heretike to be condemned by his owne iudgment Tit. 3. because he preferreth his iudgment before the iudgment of the whole Church from which consideration it followeth that what man soeuer houldeth any erroneous opinion touching fayth and being aduertised thereof by Gods Church and not yealding his iudgment in all humility therto is thereby become an Heretike And such is the state of Catholikes and Protestants since the one doth euer reciprocally charge and condemne the other with false doctrine therfore seeing the church of Christ must be with one of them it followeth that the other not submitting their iudgments to it are proclaimed thereby Heretikes And thus it may sometimes fall out that the first inuentor of a false opinion may be no Heretike as maintaining it before it be condemned by the church whereas the Professors of it after its condemnation are become Heretikes according to that of Vincentius Lyrinensis in his worthy booke against the prophane innouation of the heresyes of his tyme. O admirable change of thinges the authors of one and the same opinion are esteemed Catholikes and their followers Heretikes Thus we see that pertinacity of iudgment doth consumate an Heresie 4. The second is that the aforesayd definition of heresy being the only true definition and acknowledged for such by all sides is not restrayned eyther in it selfe or by the meaning of the Apostle as by his wordes set downe in the next chapter following may more easily appeare only to the most principall and as they are called fundamentall points of christian fayth as of the Trinity the Incarnacion of Christ his Passion the Decalogue and the articles of the creed but it is extended in its owne Nature considering to Logicke the definition and the thing defined ought to be of an equall latitude or lardgnes to any erroneous opinion whatsoeuer frowardly defended by a man and gainsayed by the Church of God So as it is as perfit an Heresy and the beleeuers therof are as true Heretiks to deny that there is a Purgatory or to deny Freewill Prayer to Saints the doctrine of Indulgences the necessity of Baptisme or any other article approued by the Catholike Church granting the doctrine of the Catholikes in these articles to be true as to deny the Trinity the Incarnation of Christ his Death or Passion c. And a man shal be aswell damned in hell for denying these former as for these other though the denyall of these later do exceed the other in mallice since the Heresies of them are more wicked blasphemous And thus much touching the definition of Heresie or an Heretike which being iustly premised we will now come to the maine controuersie handled in this Treatise That euery Christian though beleeuing in the Trinity the Incarnation the Passion c. cannot be saued in his owne Religion proued from holy scripture CHAP. II. NOw then to begin to fortify warrant this vndoubted truth that euery Christian though beleiuing in the Trinity c. cannot be saued in his owne Religion I will drawe my first kinde of proofes from the sacred wordes of holy scripture And these testimonies shal be of three sorts One concerning Heretikes which texts are not restrained to any particuler Heresies but deliuered of Heresie in generall The second branche of authorityes shall touch Heretikes euen for certaine particuler Heresies different from denying the Trinity the Incarnation of our Sauiour the Passion and other like principall and fundamentall points articles of Christian Religion The third shall containe the necessity of faith without any restriction to the points or articles which are to be beleiued 2. And first to begin with the first we reade the (a) Epist ad Tit. c. 3. Apostle thus to speake of an Heretik in generall A man that is an Heretike after the first or second admonition auoyd knowing that he that is such is subuerted and sinneth being condemned by his owne iudgment Where the Apostle commaundeth vs to auoid an Heretik which he would not haue done if the sayd Heretike had beene in state of saluation the Apostle further adding this reason in that saith he such a man as being a pertinatious willfull Heretike is condemned by his owne proper iudgment that is because he aduanceth his owne iudgement aboue the iudgment of Gods Church and because he needeth not that publike condemnation of the Church which vpon other offenders by way of
taken from the former definition of fayth as that the Apostle himselfe presently after the former wordes beginning to instance in the seuerall obiects of fayth among diuers other examples setteth downe that to belieue Noas flood or the deluge of the world by water for sinne is an article of fayth for thus he sayth By fayth Noah hauing receaued an answere concerning those thinges which as yet were not seene fearing framed the Arke for the sauing of his house 16. But to proceed further if the articles of the Trinity the Incarnation and the like be the only essentiall points of a true Christian fayth it is more then wounderfull that the Apostle vndertaking to set downe the true definition of an auaileable fayth and exemplifying it in seuerall obiects should wholely and silently omit the sayd articles of the Trinity Incarnation Passion c. he in that chapter not expressely speaking one word of them And thus much touching the definition of fayth giuen by the Apostle from which definition we conclude that who seeketh to haue a true fayth necessary to saluation besides the mysteryes of the Trinity the Incarnation c. must belieue diuers other dogmaticall articles of Christian Religion And therefore answearably heerto we assure our selues that when our Sauiour sayd He (q) Marc 16. that beleeueth not shal be condemned He did speak of the belieuing at least implicitly of the whole corps of Christian fayth and doctrine and not only of any one part thereof for so in this latter manner it would be both false absurd In like sort where our Blessed Sauiour in the same chapter sayth to his Apostles Preache the Ghospell to all Creatures He did vnderstand the whole Ghospell which contayneth many other points besides the Trinity Incarnation Passion c. 17. In this next place we will descend to those passages of holy Scripture which do much magnify the efficacy and vertue of fayth And accordingly hereunto we find it is sayd He (r) Mare vltimo that beleeueth and is baptized shal be saued but he that beleeueth not shal be condemned Againe our Sauiour sayd to the blind men praying to receaue their sight According (s) Mat. 9. to your fayth be it vnto you And further Without (t) Heb. 11. fayth it is impossible to please God And more Our fayth is the victory which ouercōmeth the world 1. Ioan. 1.5 Now in these many other such texts for breuity omitted I demaund what fayth is vnderstood or meant If it be answered a true entyre and perfect fayth belieuing al points of Christian Religion proposed by Gods Church it is true and that which I seeke heere to proue if an vnperfect and mungrill fayth beleeuing some point of Christian Religion and reiecting others and so an erroneous fayth being partly false and partly true I say it can neuer deserue these prayses giuen by the Euangelists and Apostles neither can it produce such supernatural effects aboue specifyed no more then darkenes can produce light since Truth himselfe hath taught vs that (u) Luc. 6◠we cannot gather figges of thornes nor grapes of bushes 18. Now in this third place we will touch that inseparable attribute of true Christian fayth which is vnity in fayth and doctrine This marke is so indissolubly annexed to the true fayth of Christ as that we find his Apostles euer ready most seriously to inculcate the same to their disciples Thus accordingly the Apostle exhorteth the Ephesians saying Be you (x) Ephe 4. careful to keep the vnity of the spirit in the bond of peace And immediately againe There z is one Lord one fayth one Baptisme Where we see that vnity in fayth is expressely set downe As also in another place I beseech (a) 1. Cor. ◠you that you all speake one thing bee you knit togeather in one mind and one iudgment and as this was the exhortatiō of the Apostle so we read that the first belieuers followed the same of whō S. Luke Acts c. 4. thus sayth The multitude that beleued were of one hart one soule And hēce it proceedeth that the Church of Christ which comprehendeth the professours of this vnanimous fayth is styled by Gods holy writ to be one (b) Rom. 12. Cant. 6. Ioan. 10. body one spouse and one flocke of sheep a truth so euident as that besides the frequent testimonyes of (c) Atha orat 1. con Aria Chrys op imperf in Mat. ho. 20. Tert. de praescript Irenaeus d. 1. c. 5. confirming the same euen the Protestants do subscribe in iudgment hereunto For thus Luther himselfe to omit others writteth A (d) Tom. 3. Wittē in psal 5. fol. 166. kingdome deuided in it selfe shall not stand neyther haue any Heretikes at any tyme beene ouercome by force or subtilty but by mutuall dissention neyther doth Christ fight with them otherwayes then with a spirit of giddines and disagreement 19. Now then this vnity of fayth is so to be vnderstood as that it is not repugnant therto that one and the same point should at one tyme not be houlden as necessarily to be beleeued the which after it hath vndergone a definitiue and sententionall decree of Gods Church is necessarily to be belieued As for example it was not necessary in the beginning of Christianity to beleeue that the booke of the Machabees the Epistle of S. Iames S. Iude the second epistle of S. Peter the 2. and 3. of S. Iohn to be Canonicall Scripture till they were defined so to be by the third Councell of Carthage Can. 47. at which S. Augustine was present But after this Councell had by the assistance of the holy Ghost defined them to be Canonicall then it was and is heresy to deny them to be Cononical And the reason of this disparity is because it is Gods good pleasure and wisedome not to reueale to his Church al articles of fayth in the beginning and at one tyme but at seuerall tymes and vpon seuerall occasions as to his diuine maiesty best seemeth expedient Thus the fayth of a Christian is capable of dilatation and of a more lardge vnfoulding or exposition but not of any contrariety in beliefe change or alteration And thus to insist in the former example it may well stand with Christian fayth in the beginning not to accept the former bookes for canonicall till the authority of the Churche had pronounced them for such but it standeth not with true fayth that one man should positiuely beleeue as an articie of fayth that the Machabees and the rest of the bookes aboue specifyed are not canonical Scripture but the prophane writtinges of man And another man should at the same tyme beleeue as an article of fayth that they are canonicall Scripture since the one of these contrary beliefes must be Heretical 20. This verity then of the vnity of fayth being warranted by the word both of God and man as is aboue sayd we will take into our consideration the Catholike and
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
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
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
vpon the diligent perusall of the euidences the ioynt consent iudgments of all the sayd Lawyers should after their longe and serious demurs conspire in this one point to wit that for the recouering and obtayning of the sayd lands the foreshewed euidences in generall are not only sufficient seeing diuers other mē not hauing any true interest in the lands may neuerthelesse insist and vrge their like general clayme but that with the help of the sayd common euidences he must more punctually rely for the gayning of his presumed inheritance vpon other more particuler and personall euidences and assignements Now all these learned Counsailours agreeing in this sentence and fortifying their iudgments heerein with their owne experience in the like case with the new Reports warranting the same with the authorityes of all the ancient learned and reuerend Iudges before them and lastly with the cōformity of reason confirming no lesse If here now some one Emperick Atturney or other skilfull only by a little experience in making a Nouerint vniuersi c. should steppe forth armed ōly with impudency and ignorance and should pronounce the foresayd sentence of all these learned sages to be false and that the party pretending right to the sayd landes were sure by his generall title and euidences only to obtaine the same all other his more particuler euidences being but vnnecessary needlesse therto who might not iustly contemne reiect the censure of such a fellow Or could not the party clayming the foresayd inheritance be worthily reprehended if by abandoning the graue counsaile of the learned Lawyers following the aduise of this ignorant man he should finally loose all clayme title and possibility to his sayd inheritance 22. Our case is heere the same We all pretend right to the inheritance of the Kingdome of heauen for we read Coronam vitae preparauit Dominus diligentibus se Our title in generall therto is our beliefe in the Trinity the Incarnation the Passion c. the beliefe wherof is necessary but not sufficient All eminent men for learning both Catholiks and Protestants do proue from the Scriptures from the authority of Godes Church from the nature of heresy from the definition of true fayth and from diuers other reasons and principles aboue expressed that no man can attaine to this heauenly inheritance by belieuing only the former fundamentall pointes of Christianity if so he haue not at least implicitly a true and particuler fayth of all other lesse principall points of Christian Religion Now commeth heere a dissolute gamnelesse and left-handed fellow not practised in any kind of good literature for it is obserued that al our most forward Newtralists are men for the most part voyd of learning vertue conscience who peremptorily out of his Pithagorian chayre that is without proofe teacheth that a beliefe in generall of the articles of the Trinity Incarnation Passion c. doth only necessarily conduce to mans saluation and that the doctrines of Purgatory Free-will Reall presence and other contouersies betweene the Catholikes and Protestants are not in any sort necessary to the purchasing of our eternall inheritance and wel fare but are to be reputed with reference to that end points indifferent vnauayleable needelesse and as the greek phrase is Pareria or by-matters Who would not heere commiserate the folly ignorance of such a man but especially pitty the poore soules seduced by soe blind a guide THE CONCLVSION CHAP. XVI HITHERTO good Reader it is sufficiently I hope demonstrated that euery Religion though professing the name of Christ and beleeuing in the Trinity the Incarnation the like fundamentall points of Christian Fayth if their beliefe in other secondary and lesse principall pointes be erroneous cannot promise to it selfe any security of saluation and consequently that the controuerted articles at this day between Catholikes and Protestants touching Purgatory Freewill Praying to Saints Sacrifice c. are of that great importance as that the professours of both sides to vse the phrase of a Blessed Martyr in the same case Vnum caelum capere non potest One heauen cannot containe It now remayneth to show that seeing at this day there are originally but two different religions among Christians to wit the Catholike Religion and the Protestant within which is included all its branches descendents whether the Catholike or Protestant Religion is that wherin a man may be saued But seeing this subiect is most learnedly and painefully entreated of by many Catholike wryters who from all authorityes both diuine and humane haue irrefragably euicted the truth of their owne religion and falsehood of the Protestants profession and consequently that in the Catholike not in the Protestant faith the soules eternall saluation is to be purchased therfore I do remit the Reader for his greater satisfactiō therin to the perusall of the said books and particulerly to the studying rather then to the reading of that most elaborate learned vnanswereable and gauling worke of the protestants Apologie of the Roman Churche 2. Only before I heere end I must make bould to put him in remembrance with what the Protestant Religion in this treatise though but casually and incidently is most truly chardged to wit first with particuler condemnations passed vpon diuers of its cheifest articles euen by the seuerall sentences and iudgments of the primitiue Church and that therfore those doctrines so condemned and yet after defended with all froward pertinacity against the Church of God are not only therby discouered for plaine and manifest heresies but furthermore both implicitely by the testimony of holy scripture as also by the definition of Heresy aboue expressed Secondly that the doctrinall speculations positions of the Protestants faith doe forceibly impell the willes of such as beleiue them to all vice liberty and sensuality Thirdly that God out of the infinite abysse of his Iustice hath punished euen in this worlde as earnest giuen of far greater punishmēt in the world to come with most fearefull vnnaturall and prodigions deathes the first inuentours in our age and promulgatours of the said doctrines and such deaths as his diuine maiesty is accustomed to send to his professed ennemies Fourthly that Protestancy is torne a sunder with intestine diuisiōs diuers professors of it chardging their brethren professours with Heresie and dispayring of their future saluation 25. From all which we may infalliby conclude that except Heresy dissolution of manners most infamous miserable deaths and disagreements in doctrine between one the same sect be good dispsitions and meanes to purchase heauen the Protestant Religion can neuer bring her beleiuers therto What then remaineth but that who will expect saluation should seeke it only in the Catholike Church It being that Arke erected by our second Noe within which who vertuously liue are exempted from that vniuersall deluge of eternall damnation For only in this Church is professed and taught that faith to which by longe prescription a continued hand of time is
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
Treatise I haue thought good to entitle it with the words of our Sauiour Qui non credit condemnabitur (e) Marc. 16. He that beleiueth not shal be condemned as being a sentence which best sorteth to the matter here handled and which indeede really though breifly inuolueth in it selfe the truth here discussed The sourse from whence this Libertinisme beleife did take its first emanation and flowing is the contempt of the authority of the Catholike Church for thus reasoneth our Newtralist in Doctrine 4. Both Papists and Protestants doe agree in beleiuing the Trinity the Incarnation the Paession c. but they mainly dissent touching Purgatory Praying to Saints Freewill the sacrifice of the Masse Iustification c. therfore I will embrace and follow that doctrine meaning the doctrin of the Trinity the Incarnation Passion c. and hould it necessary to saluation in which all sides doe agree But since the dissentions and disagreements in Religion are of these secondary lesse principall points to wit Purgatory Praying to Saints c. and since it is impossible that both the Papist and Protestant should teach truly in the said articles for they teach meere contrary doctrines therin And further seeing I haue no more reason to belieue the one side then the other and it is impossible for me to belieue both therfore my resolution is contemning the authority of Gods Church in its definitions of these articles peremptorily to stand to neither but will hold the doctrine of Purgatory Praying to Saints and all other controuerted points of fayth at this day betwene Papists and Protestants matters meerly of indifferency and of that nature as that neyther the true nor false beleife of them can eyther further or hinder a mans saluation Thus disputeth our Newtralist And thus whilest he wil be of all Religions he wil be of no Religion Then which as if Religion were only but an intentionall and no reall name or word what can be inuented more impious and Atheistical in it selfe more repugnant to sacred scriptures more crosse to the practice of all antiquity and as herafter shal be proued more adueise to all naturall reason so dangerous it is for a Christian once to dismember himselfe by pertinacy of iudgmeÌ„t from the Church of Christ and so truly is verified of such a man that sentence of Optatus Deserta (f) Lib. contra Parmentan matre Catholica impij filij dum foras excurrunt se separant errando rebelles abscedunt Our mother the Catholike Church being once forsaken her wicked children do goe out and depart from her and thus being become Rebells through erring do hyde themselues Thus we see how these all reconciling Omnifidians doe carry themselues who through the pretended immensity of their pretended charity forsooth can promise saluations to al Religions and who seeke to introduce a peace into Gods Church by compounding al controuersies of faith farre more dangerous then are the warres contentions of Heretikes 5. Now seeing all such men make no more accompt of diuersity of Religions then others doe of wearing suits of apparrel of different coulours and seeing by such their lukewamenes in matters of faithe they seeme to be all Laodiceans therfore wee may asure our selues that the commination and threat denounced against the Church of Laodicea registred by the (g) Apoc. cap. 3. Euangelist shall without finall repentance fall vpon them Because thou art lukewarme and neither colde nor hot I will vomit thee out of my mouth But good Reader as vnwilling to transgresse the accustomed limits of a preface I will detaine thee noe longer only I haue thought good to put thee in mind and so to end with the sentence and iudgment of Saint Augustine passed vpon the Pelagians as for some delibation and tast of the subiect herafter handled who beleeued in the Trinity in Christ and his Passion were men of moral and honest conuersation yet for houlding that only by the force of nature without the assistaunce of Gods grace a man was able to exercise vertue and flye vice a point no more fundamentall theÌ„ most of the controuersies betweene the Catholikes and the Protestants they are registred for Heretikes by the saide S. Augustine consequently not to be in state of Saluation his words (h) Epist. 129. â—37 are these Nec tales sunt Pelagiani quos facile contemnas sed continenter viuentes atque in bonis operibus laudabiles nec falsum Christum sed vnum verum equalemque patri coeter num veraciterque hominem factum venisse credentes venturum expectantes sed tamen ignorantes Dei iustitiam suam coÌ„stituere volentes Heretici sunt In English thus Neither are the Pelagians such men as are easily to be contemned for they doe liue continently and are laudable for their good workes They further doe belieue not in a false Christ but in one true Christ who is equall coeternall with his father and who was truly made man They beleeue that he is allready come and they expect him hereafter to come yet because they are ignorant of the iustice of God and would make it their owne iustice meaning because they taught it might be obtained by their owne naturall force therfore they are Heretikes Thus farre Sainct Augustine with whome I end leauing thee Good Reader to the deliberate and studious perusall of these ensuing leaues and intreating most earnestly the praiers of all good Catholikes for the remission of my manifould and infinite sinnes and for an happy houre of the dissolution of my ould and decaied body Your soules well-wishing friend William Smith QVI NON CREDIT CONDEMNABITVR MARC 16. That a man who belieueth in the Trinity the Incarnation the Passion c. and yet beleeueth not all other articles of Christian Faith cannot be saued And first of the definition of Heresy and an Heretike CHAP. I. BEFORE we come Good Reader to dispute particulerly of the subiect of this discourse I hould it most conuenient in place of a short Prologomenon or Preface to prefixe and set downe the true definition of Heresy or an Heretike since this method wil giue light to the whole ensuing Treatise and wil best manifest what opinions be Heresies and what men Heretikes and consequently seeing heresy is incompatible with saluation cannot stand with the purchase of heauen will demonstrate that not any one Religion professinge the name of Christians though it maintaineth but one heresy can iustly promise to it selfe the hope of saluation or eternall life Well then Heresy or Heresis as we tearme it in latine is a greek word signifying as much as Electio Election or choyce comming of the greeke Verb aireo in latin Eligo to choose or make choice of So as this word Haeresis originally and primatiuely signifyeth election or choice as is sayd in generall yet because they who deuide themselues by maintayning false opinions from the Church of Christ doe make choyce of these their
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
the hearers From which it euidently followeth that these Heretikes continuing and dying in the foresayd heresy could not be saued since that fayth which erreth from the truth and which subuerteth the true fayth of others and which in killing and destroying the soule resembleth a Canker cannot afford saluation to its Professors 8. Another passage which heere I will vrge is that of S. Iohn who calleth certaine Heretiks Anti-Christs saying Now (m) 1. Ioan. c. 2. there ate become many Anti-Christs who went out of vs but were not of vs for if they had beene of vs they had remayned with vs. These Heretikes belieued in the Trinity in the Incarnation of Christ that he dyed for the saluation of the whole world only they erred touching the person and natures of Christ and yet they are figuratiuely styled Anti-Christs and are sayd to departe out of the church of Christ But no saluation is reserued for Anti-christs such as departe from the Church of God And thus much out of Gods holy writ expresly touchinge Heretikes in general and in particuler 9. To these Texts I will adioyne though not immediatly and directly ranged vnder the former head a place in S. Peter in my iudgment most vnanswerable and by necessary inference euicting the point heere vndertaken The place is those wordes in the 2. epistle of S. Peter cap. 3. where he sayth thus In the Epistles of Paul there are certaine thinges hard to be vnderstood which the vnlearned and vnstable do peruert vnto their owne destruction Now here I thus argue But these things hard to be vnderstood in S. Pauls epistle do not concerne the doctrine of the Trinity the Incarnation the Passion c. and yet the misvnderstanding of them doth cause as the Text sayth the destruction that is the damnation of these who misunderstand them therefore farre lesser points then the denyall of the Trinity the Incarnation the Passion c. doe iustly threaten to the false belieuers of them damnation and consequently that a bare beliefe of those supreme points are not only necessary to saluation 10. That those difficulties in S. Pauls epistles intimated by Sainct Peter doe not concerne the Trinity the Incarnation the Passion c. I proue seuerall wayes first because S. Peter maketh no such mention which no doubt he would haue done if the subiect of them had touched only those supreme mysteries and were not to be extended to other inferiour points 11. Secondly it is acknowledged by the commentaries and writings of all the fathers besides that the epistles themselues showe no lesse that Saint Paul is most euident and cleare in all his epistles touching the Trinity the Incarnatiō the Passion c. and therfore there is no reason why the difficultyes in them should be applied to those articles muchlesse restrained to them alone 12. Thirdly the Fathers do vnderstand those difficultyes in Saint Pauls epistles insinuated by Saint Peter cheifly touching Iustification as appeareth by the testimony euen of S. Augustine himselfe in his booke de fide operibus lib. 12. who particulerly instanceth in that place 1. Cor. 3. If any man builde vpon this foundation golde siluer c. Which Text treateth of Iustification and works and expressely saith (n) Lib. de fide operibus cap. 15 16. that this is one of the difficult passages intended and meant by Saint Peter With whome Saint Hierome may seeme wel to agree who in those worden Epistola ad Romanos Nimijs (o) Epist. ad Algasiain quest 8. in epist ad Rom. obscuritatibus inuoluta est Intimateth no lesse for it is found that the epistle to the Romans most intreateth of Iustification and of faith and workes Fourthly and lastly the Protestants themselues doe vnderstand the said obscurities of Saint Pauls epistles touching Iustification as appeareth to omit the testimonies of all others herin from the wordes and comment of M. Doctor Fulke against the Rhemists Testament vpon the foresaid place of S. Peter and thus far of this text where we find by an ineuitable deduction that a false faith touching Iustification only cānot stand with saluation 13. The same is proued from the definition and propriety of faith In this place we will take into our consideration the definition of fayth set down by S. Paul secondly the dignity worth of faith much celebrated by diuers of the Apostles thirdly the inseparable propriety of fayth which is vnity for so doth the Scripture delineate and describe fayth from all which it will ineuitably follow that the fayth which saueth man is not to be restrayned only to the Trinity the Incarnation and other such sublime points of Christian Religion though in other points it be erroneous but is extended to all other pointes whatsoeuer which the Church of God propoundeth to be belieued 14. And to beginne with the definition of fayth giuen by the Apostle he thē defineth fayth thus Fayth (p) Heb. cap. 11. is the substance of thinges to be hoped for the argument of thinges not appearing The sense whereof is this first that fayth through an infallible certainty causeth those thinges to subsist and haue a being in the mind of man which thinges are yet to come being but hoped and looked for secondly that fayth causeth the vnderstanding to giue assent to those points which it vnderstandeth not acknowledging them to be more certaine then any thinges whatsoeuer according to those wordes of S. Thomas Multo magis (q) ◠2. q. 4. a. 8. homo certior est de eo quod audiuit a Deo qui falli non potest quam de eo quod videt propria ratione quae falli potest Now heere I trust no man will deny but the Apostle defineth that fayth of a Christian which saueth him This being graunted for to deny it were both impious in the denyer and most iniurious to the Apostle we are to remember the nature of euery true definition set downe by the Logitians to wit as is aboue mentioned that the thing defined and the definition be of one and the same extent and latitude so as whatsoeuer is comprehended vnder the definition the same is also contayned vnder the thing defined This then being presupposed by force of all reason for Logicke is but an artificiall and seruiceable handmayd vnto reason we find that this definition of fayth compriseth in it selfe not only the doctrine of the Incarnation the Trinity and the like and this not articulately but only by way of deduction but also it contayneth al secondary points of Religiō seeing the former definition doth predicate or may be sayd of all the sayd secondary lesse principall points of Religion controuerted betweene Christians at any tyme. 15. Therfore the thing heere defined which is the sauing fayth of a Christian is in like sort to extend it selfe to all the sayd secondary pointes of Religion how indifferent soeuer they seeme in mans iudgment This inference is so demonstratiue being
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
doe with all seruour and earnestnes maintaine that the church of Christ cannot erre and that what she defineth for truth is most true or what for Heresy or falsehood is hereticall and to be condemned 3. This basis or foundation of the Churches not erring being thus firmely layd we are herevpon to conclude that what points of Religion the Catholike Church of Christ hath condemned for heresies the same are by vs to be reputed for heresies since the Churches cōdemnation or approbation is most infallible the maintainours of the sayd heresies for heretikes and consequētly that such heretikes as departing out of the Church of God by their houlding of the sayd hereticall opinions cannot be saued Now because the iudgmēt of the Church in matters of fayth is by the aknowledgment of all sides discouered two wayes first by the sentence of generall Councells secondly by the frequent attestations of the chiefe doctors of the Church in euery age in their particuler writings they not being contradicted therein by any other orthodoxall Fathers or doctors of the same age I will therefore distributiuely handle both these wayes shewing that both by generall Councels and also by the particuler iudgment of the learned Fathers many opinions though not touching the Trinity the Incarnatiō the Passion or the expresse articles of the Apostles Creed haue bine condemned for plaine heresies and the belieuers of them anathematized for Heretikes 4. And first to begin with Councells the infallible authority of which euen Christ himself hath by his own words often ratifyed as where he sayth VVhere (k) Math. 18. two or three much more when many hūdred venerable Bishops are gathered together in my name I am in the midst of thē And againe speaking to his Church and in it to the assembled Doctours and Pastours thereof I am (l) Math. 28. with you all dayes euen to the consumation of the world Which councels are euer directed and gouerned by the holy Ghost according to those wordes in the Acts Visum est (m) c. 15 Spiritui sancto nobis It hath seemed good to the holy Ghost and vs. And therefore are worthily receaued admitted for the supremest sentence of Gods Church not only by the ancient (n) Atha epist ad Epictetū Aug. epi. 162. Nazianz oratione in Athanasium Cyrill l. de Trinitate c. Fathers but euen by the more learned Protestants since to omit others one of the most remarkable of them thus writeth Synods (o) D. Bilson in his perpetual gouermēt pag. 370. are an externall iudiciall meanes to discerne errour the supremest meanes to decyde doubts But to proceede The Councell of Nice was celebrated though principally for the repressing of the heresy of Arrius denying the diuinity of Christ yet withall touching the Controuersy of keeping the feast of Easter as is apparent out of (p) D. Bilson supra pag. 374. Eusebius (q) Lib. 3. de vita Constantini Athanasius and (r) De synodis Ariminis Seleuciae Epiphanius Now this Councel pronounceth Anathema to al those who besides their denying of the diuinity of Christ shall deny that the feast of Easter was not to be kept according to the custome of the church but according to the custome of the Iewes And these heretikes were called Quartodecimani Heres 70. Andianorū of whom see Tertul. l. de prescrip Augustine heresis 29. And here we are to vnderstand that the worde Anathema vsed and pronounced by this Councell which word is also almost euery where vsed in all their general Coūcells signifyeth asmuch as accursed and in this sense we find this word Anathema to be vsed by the Apostle in seueral (t) Epist ad Rom. 9.1 Cor. 12. c. places so as when a Councel pronounceth Anathema to any for belieuing such and such heresies or not belieuing such and such true doctrines it intendeth to say that those men so doing are to be accursed and abandoned from God But no man is to be accursed or abandoned from God for belieuing or not belieuing points of indifferency but for belieuing of such errours as cannot stand with his soules saluation 5. Also you shall reade Act. 15. of the Councell assembled in the Apostles time the occasion and reason thereof was for that certaine contentious men maintaining that the Gentiles cōuerted to the Christian fayth might eate meats offered vp to Idols blood and strangled beasts contrary to the custome of the Iewes the Apostles being assembled bearing with the weaknes of the Iewes in the infancy of the Church decreed the prohibition of eating blood and strangled meates After which decree once established it is certaine that it had bine a mortall sinne immediatly to haue eaten of blood and strangled meates so as before it being a point of indifferency is now made necessary This appeareth from the text first from those wordes Certaine going forth from vs haue troubled you with wordes subuerting your soules But men do neyther depart out of the Church by maintaintng certaine opinions nor by their example therein can they subuert other mens soules if their doctrine and practise thereof do stil remaine about things indifferent Secondly from that other passage It hath seemed good to the holy Ghost and vs to lay no further burthen vpon you then these necessary thinges where we find that the prohibition of such meates is ranged by the Apostles in regard of those tymes amoung those things which are necessary Againe neyther would the Apostles haue gathered themselues so solemly neither would they haue ascribed the decreeing of it to the worke of the holy Ghost if the subiect of the question and difficulty then discussed of by them had concerned matters only of indifferency 6. Now from the example of this Councell I do gather that if a Councell by its owne authority may decree that the eating of certaine meates being otherwayes of their owne nature indifferently to be eaten without sinne shal be vnlawful and shall repute and hould the impugners thereof for men departed from out of the Church of Christ then a fortiori what doctrine soeuer a Councell shall condemne of its owne nature for heresy the same is to be reputed by all good Christians for heresy and the defendours thereof for Heretikes 7. The third Councell of (u) Cau. 47. Carthage wherat S. Augustine was present decreed that the booke of the Maccabees with some other bookes should be acknowledged as canonicall and pronounceth an Anathema and condemnation to all those who should not belieue them as canonicall scripture from whence it may be concluded that seeing the booke of the Machabees teacheth prayer for the dead that therefore this Councell alloweth this doctrine and condemneth the contrary doctrine for heresy 8. The doctrine of the Nouatians who taught that there was not power in the Church to reconcile men to God but only by Baptisme excluding and denying thereby the sacrament of Pennance was condemned with the
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
the Primitiue Church and in them the whole Church of God haue maintained then either the Protestants or Catholikes for their disentions houlding of cōtrary doctrines touching freewill Purgatory Prayer to Saints sacrifice c. are to be accounted heretiks and consequētly both cānot be saued in their Religon For that Heretikes continuing Heretiks cannot be saued is demonstrated first from those fearefull threats comminations of the Apostles thundred out against Heretikes of which point I haue discoursed aboue Secondly from the authority of Christs church which excludeth all Heretiks as I haue showed from all hope of saluation And lastly to omit many other reasons from that principle That Heretikes are no members of Christs church of which point we are to dispute in the next place Now if the sayd false doctrines be not heresyes then haue the Fathers of the primitiue church generally erred in defyning them for heresyes and consequently the whole Church of God represented in the Fathers as in her Pastors and Doctors hath also therein erred which is repugnant to the holy (o) Math 18. Ioan. 16. 3. Ephes 1. Scripture and our Sauiours promise 20. The second thing to be aduertised is that of the former authorityes of the Fathers against heresy not any of them are restrayned by them to be heresies touching the Trinity the Incarnation of Christ his Passion the Articles of the creede for of these heere is made no mention or intimation in their authorityes within which compasse our Formalists in Religion seeke to cōtaine their fayth but they are implicitly by the Fathers extended to all heresies whatsoeuer whether they concerne the supreme and fundamental points of Christian Religion or any other secondary and lesse principall point of the same Religion The same proued from that principle that neither Heretikes nor Schismatikes are members of Christs Church CHAP. VIII IN this last place concerning the Church we will set downe another principle of Christian fayth and after will deduce from thence by way of most necessary inference our conclusion heere handled The principle is this That Heretikes houlding any heresyes whatsoeuer are no members of the church of Christ The deduction is that Heretikes therefore cannot be saued since none can be saued but such as are members of Christes church This principle is proued as aboue is intimated out of Gods holy word as where it it (a) 1. Tim. 1. sayd Certaine men made shipwracke touching fayth that is they fell out of the ship of the Church by forging of Heresies And againe They (b) 1. Io. 2. went out of vs that is as S. Augustine expoundeth out of the Church of which we are The expositions of which texts are warranted euen by force of reason for seeing the Church is an vnited multitude for it is one Spouse Cant. 6. one Kingdome and one Body this vnion chiefly consisteth in the profession of one fayth it is repugnant to reason that they should be reputed as members of the body of the Church who haue no coniunction at all in the chiefest matters with the sayd body 2. If we proceed to the testimonyes of the ancient Fathers we shall find them of an vnanimous iudgment herein to wit That Heretikes are no members of the Church and therfore cannot be saued And first occurreth S. Irenaeus (c) Lib. 3 Cap. 3. who sayth that Policarpe did conuert many Heretikes vnto the Church therefore it may be concluded that those Heretikes before their conuersion were out of the Church S. Cyprian (d) Epist ad Iubainum sayth Heretikes though they be out of the Church do challenge to themselues the authority of the Church after the manner of Apes who not being men yet would be accounted to be men The same Father thus plainly writeth in another place Cum (e) lib. de vnitate Eccles Deo manere non possunt qui in Ecclesia Dei vnanimes esse noluerunt They cannot remaine with God who dissent in iudgment from the church of God And yet more fully in the same place Non peruenit ad Christi praemia c. He arriueth not to the rewards of Christ who leaueth the church of Christ he is an alien he is prophane he is an ennemy for he cannot haue God to his Father who hath not the Church for his Mother And S. Hierome sayth Quê non (f) In dialog con Lucifer à Domino Iesu Christo sed ab alio c. VVho take their denomination or name not from our Lord Iesus Christ but from some other as the Marcionists Valentinians Montenses c. are not the Church of God but the synagogue of Antichrist Finally S. Augustine for I haue already dwelled ouerlong in the authority of the Fathers pronounceth that Nihil sic (g) Trae 27. in Ioann formidare debet c. A Christian ought to feare nothing so much as to be separated from the body of Christ which is his Church and which is one and Catholike for if he be separated from the body of Christ he is not a member of Christ if no member of Christ then is he not strengthned with his spirit But who hath not this spirit of God the same mā is not of God Thus farre S. Augustin with whome euen the Protestants do ioyne heere in iudgment for D. Doue in his booke of persuasions thus sayth This proposition that Heretikes are not to be communicated withal is vndoubtedly true And D. Sutcliffe in his Examen of petitions pag. 9. alleadgeth the Laodicean Councell can 31. 32. 33. in proofe thereof thus concluding The Laodicean Councell doth directly condemne communion with Heretiks eyther in marriage or prayer 3. This already alleadged may serue to proue that Heretikes are no members of the Church of Christ consequently cannot attaine saluation since it is agreed among all learned men that only the members of the church of Christ can find saluation in Christ we will in this place descend to Schismatikes who if they be neyther of the Church of God nor can iustly expect any saluation during such their state then à fortiori no Heretike can expect any saluation since a Schismatike beleeuing all articles of Christian fayth doth only diuide himselfe by disobediēce in not communicating with the Church in prayer Sacraments Whereas an Heretike as is aboue sayd willfully contumaciously maintayneth errours false opinions cōdemned by the Church Now that a Schismatike is not a member of Christs Church is first proued from the Texts of Scripture aboue in part touched where the Church is called one fould of sheep Ioan. 10. One body Rome 12. One spouse and one Doue Cant. 6. But now Schisme according to its Etimology deuideth that which was one into parts for Schisma being a greeke word commeth of the verbe Schizo which is scindere therefore as a member being cut off from the body is no longer a part of the body so a Schismatike diuiding himselfe by his owne disobedience
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