against Gods Church shal be damned But here I will stay my selfe wading no further in the disquisition and search of the great dissentions betweene Catholikes and Protestants touching faith and beliefe only I will reflect a litle vpon the premises And heere it is made most euident first that the Catholikes and Protestants do mainly differ in the sense and construction of the Articles of the Creede and consequently seing the sense and not the words do make the Creed that they both do not belieue one and the same Creede but haue to themselues seuerall Creedes from which point is sufficiently discouered the want of Vnity in faith among them both which Vnitie is so necessarily required to mans saluation as in the precedent chapter is demonstrated Secondly that though by supposition they did belieue the Creede and the true sense therof with an vnanimous consent yet it is proued there are diuers other articles not contayned in the Creed which are indifferently belieued as necessary to saluation both by Catholike and Protestant Thirdly seing also there are sundry Controuersies in Religion as is aboue exemplified which immediatly concerne saluation being houlden as necessary meanes therof by Catholikes but disclaymed from and abaÌ„doned by the Protestants as mayne errours and false doctrines Therfore from all the former premises I do auerre that it is a manifest errour to make the Creed the sole rule of Fayth and that he who maintaynes that both the Catholikes and Protestants notwithstanding their great disparitie of beliefe and fayth the one side necessarily belieuing maintayning Heresie can be saued or enioy one heauen is wholy depriued of all true iudgement reason and discourse and for want thereof may deseruedly be ranged among them of whome the psalmist speaketh (h) Psal 11. nolite fieri sicut equus mulus quibus non est intellectus THE SAME PROVED FROM the authority and priuiledge of the Church in not erring in her definitions and condemnation of Heresies and first of Councels CHAP. VI. FROM the inuiolable vnitie of faith we will next descend to the priuiledges of Gods true Church Of which priuiledges I will at this time take only one into my consideration that is that the Church of God is endued with a supreme priuiledge and prerogatiue of not erring in her definitions of fayth or condemnatioÌ„ of heresie This point is warranted by innumerable texts of holy Scripture as where it is sayd (i) Esay 72. Vpon thy wall ô Hierusalem I haue set watchmen all the day and all the night they shall not be silent But God did not set watchmen ouer his Church to teach errour And agayne The (a) 2. Tim. 3. Church of God is the pillar and foundation of the truth what more perspicuous And further whereas ech man â—s commaunded to repayre in difficulties matters of small consequeÌ„ces to the Church it is threatned by Christ himselfe that who wil not heare the Church shal be accompted â—s an Heathen or Publican according to â—hat his commination Si Ecclesiam non auâ—ierit (b) Mat. 18. sit tibi sicut Ethnicus Publicanus where we find no restriction but that in all things we are to heare the Church Agayne Christ himselfe speaketh to his Apostles and in them to the whole Church He (c) Luc. 10. that heareth you heareth me But if the church could erre neither would Christ refer vs to the church especially vnder so great a penalty neither by hearing the church could we be iustly sayd to heare Christ Finally the Church is so gouerned by Christ as its head or spouse and by the holy Ghost as its soule as therefore we find the Apostle thus to write (d) Ephes 1. thereof God hath made him head speaking of Christ ouer all the Church which is his body And agayne (e) Ephes 4. One body and one spirit yet more The (f) Ephes 5. man is the head of the woman as Christ is head of the Church From which texts it followeth that if the church should erre in its definitioÌ„s or resolutions of fayth and condemnation of Heresy this erring might well be ascribed to Christ and to the holy Ghost and consequently it followeth that the Apostles in making the creed would haue omitted that Article I belieue in the Catholike Church For why should we be bound to belieue the church if the church could erre This truth I meane that the church of Christ cannot erre in her sententionall decrees is so illustrious and euident that Tertullian speaking of certaine Heretikes of his tyme obiecting the erring of the whole church thus figuratiuely or Ironically writeth Age Omnes (g) in l. de praescript c. 28. Ecclesiae errauerunt nullam respexit spiritus Sanctus vti eam in veritatem deduceret ad hoc missus à Christo ad hoc postulatus de Patre vt esset doctor veritatis c. That is Go to Belike all the Churches haue erred and the holy Ghost hath regarded no Church that be might lead it into truth being sent for this purpose by Christ and to the same end begged by Christ of the Father â—hat it might be the teacher of truth And S. Augustine Disputare (h) Epist 118. contra id quod Ecclesia vniuersae sentit insolentissimae insaniae est To dispute agaynst any point maintayned by the whole Church is extreme madnes To whose iudgment herein most of the more sober and learned Protestants do indisputably subscribe since diuers of them doe with all feruour earnestnes maintayne that (i) D. Bancrost in his Sermon printed anno 1588. Fox Act. mon. fol. 464. b. art 4. The deuines of Geneua in their propositions and principles disputed c. p. 141. and diuers others the church of Christ cannot erre and that what she defineth for truth is most true or what for Heresy or â—alshood is hereticall and to be condemned This Basis or foundatioÌ„ of the church not â—rring being thus firmely layde we are heereupon to conclude that what points of Religion the catholike church of Christ hath condemned for Heresies the same are by vs to be reputed for Heresies since the churches condemnation or approbation is most infallible and the maintayners of the sayd Heresies for Heretikes and consequently that such Heretikes as departing out of the Church of God by their houlding of the sayde Hereticall opinions cannot be saued Now because the iudgment of the Church in matters of fayth is discouered two wayes first by the sentence of generall Councells secondly by the frequent attestations of the sayd chiefe Doctours of the Church in euery age in their particuler wrytings they not being contradicted therin by any other Orthodoxall Fathers or Doctours of the same age I will therefore distributiuely handle both these wayes shewing that both in generall by Councels and also by the particuler iudgement of the learned Fathers many opinions though not touching the Trinity the Incarnation the Passion or the expresse Articles of
of Carthage wherat S. Austine was present pronounced that the doctrine of prayer and Sacrifice for the dead was according to the true fayth of Christs Church and condemned the contrary opinion for Heresie and the maintainers therof for Heretikes The Councell of Constantinople vnder Pope Vigilius condemned Origen for his Heresy in which he taught that the Diuells should in the end be saued as (d) in vita Iustiniani Zonaras and (e) lib. 17. c. 27. Nicephorus relate Finally the seauenth Synod or Councell of Nice condemned all them for Heretikes who taught that the Images of Christ his Saints were to be depriued of all due respect and reuerence and to be contemned and broken Of this point see Paulus (f) l. 23. Rerum Româ—narum Diaconus and (g) in CoÌ„pendio Historiarum Cedrenus Thus far concerning Councells condemning for Heresies falsâ— opinions touching fayth and Religion where I haue restrayned my selfe only to those Councels this last only excepted which were within the first fiue hundred yeares or little more because those times are more prized and esteemed then later tymes I haue also made choyce to exemplify some of the Controuersies of these dayes condemned in these Councels The like course was coÌ„tinued by Councels for condemning resisting of Innouations and false doctrines though not concerning the Trinitie the Incarnation or the Apostles Creede in the succeeding ages which I purposely omit But now I heare demaund First how can it stand with the infallible authoritie of Gods Church in not erring in matters of faith of which priuiledge I haue intreated in the beginning of this chapter if so she shall define the former Errours for condemned Heresies and anathematize curse the maintayners of them for wicked Heretikes though otherwyse they belieued in the Trinity Incarnation Passion c. if the Doctrines be but only matters of indifferencie and such as may stand with Saluation Secondly I aske how both the defenders impugners of the sayd Doctrines can be freed from the brand of Heresie seing the true definition of Heresy nessarily agreeth to the Doctrines maintayned by the one side for it is certaine that either the Catholikes or Protestants doe make choyce of new opinions heerin and do stubbornely maintaine these their Innouations against Gods Church THE SAME PROVED FROM the Authority of Gods Church condemning Heresies manifested by the writinges of particuler Fathers CHAP. VII NOw to come to the second way of discouering the Churches senteÌ„ce in the foresaid points which by the particuler iudgment of the Auncient and learned Fathers who were in their seuerall ages the shining lampes of Gods Church and whose authorities all succeeding ages are to reuerence is easily euicted froÌ„ Gods holy writte for answereably heereto we read in (b) Ca. 32. Deuteronomie Remember the old dayes thinke vpon euery generatioÌ„ aske thy fathers and they will tell thee thy Elders and they will declare vnto thee And the Protestant ConfessioÌ„ of Bohemia conspireth thereunto saying The Auncient (i) In the Harmony of CoÌ„fessions p. 400. Church is the true and best mistresse of Posteritie and going before leadeth the way Comming then to the Fathers I will first insist in the particuler Errours not touching either the Trinity the Incarnation or Passion of our Sauiour or the Articles of the creed but points seeming of more indifferencie condemned by them for open and damnable Heresies Next I will set downe diuers of the Fathers sayings and sentences pronounced of Heresie and Heretiks in generall But before we come to the condemnation of particuler Heresies we must conceaue that reason it selfe and reuerence due to the cheife Doctors Fathers of the Primitiue Church must presuppose that in those times all those opinions were generally acknowledged for damnable Heresies which are placed in the Catalogue of Heresies by Ireneus Hierome Epiphanius Philastrius Augustine Theodoret and other approued authours This by drift of all reason is to be acknowledged for two respects first because we cannot finde any Doctor or wyter of the same ages who contradicted the foresaid Fathers for placing in their Catalogues any opinion for Heresy which was not Heresy Secondly in that the forenamed Fathers and Authours of the Catalogues of Heresies were godly and learned men and therfore neither would nor durst brand any opinion with the note marke of Heresie which the whole church of God did not then take as Heresie All this then iustly and truly presupposed let vs proceed to the particuler Heresies so registred for such by some of the foresaid fathers where for the fuller coÌ„uincing of our Newtralists in Religion my greatest choyce some few only excepted shal be of the controuersies remayning still at this day betweene the Catholikes and Protestants 1. That God was the authour of sinne was maintayned by Florinus condemned for Heresy or rather Blasphemie by (k) as Eusebius relateth l. 5. Hist c. 20. Irenaeus and Vincentius (l) in suo Commonitorio Lyrinensis 2. The opinion touching the Impossibility of the Commaundments was maintained by certaine Nouellists of those tymes and condemned for Heresy by (m) in explanat Simbol ad Damasum Ierome in these words Execramur c. We do execrate and abhorre the blasphemy of those who say that any impossible thing is commaunded by God to be kept and obserued by man See also the like condemnation thereof giuen by (n) de tempore serm 101. Augustine 3. That man had not freewill is auerted by the Manichees and condemned for an explorate Heresy by (o) in prefat dial contra Pelag Ierome in these words Manichaeorum est hominum damnare naturam liberum auferre arbitrium The Manichees doe condemne mans nature doe take away freewill As also by S. (p) l. de haeres c. 46. Augustine saying Peccatorum originem non tribuunt Manichaei libero arbitrio The Manichees do not ascribe the beginning o sinne to Freewill 4. That Fayth doth only iustify was condemned for an Heresy in the Eunomians by Saint Augustine (q) l. de haeres c. 54. who further sayth (r) l. de fide operibus c. 14. That it first proceeded from the false vnderstanding of S. Paul in his Epistles 5. That Prayer or Sacrifice could not be offered vp for the dead is maintayned by Aërius his followers who also taught that no set fasting-dayes are to be appointed by the church yet were these two opinions condemned for Heresies by (s) haeres 75. Epiphanius and Saint (t) lib. de haeres c. 33. Augustine who thus wryteth Aëriani Haeretici docent non oportere orare aut offerre sacrificium pro mortuis nec statuta solemniter celebraÌ„da esse ieiunia sed cùm quisque voluerit ieiunandum ne videatur esse sub lege The Aërian Heretikes doe teach that we ought not to pray or offer sacrifice fo the dead that solemne fasting dayes are not to be celebrated but that euery
One God One Fayth OR A DISCOVRSE AGAINST Those Lukewarm-Christians who extend Saluation to all kinds of Fayth and Religion so that the Professours do belieue in the Trinity the Incarnation the Passion c. howsoeuer they differ in other inferiour Articles VVritten by VV. B. Priest One Lord one Fayth one God Ephes 4. Because thou are Lukewarme neyther cold nor hoat I will vomit thee out of my mouth Apoc. 3. Permissu Superiorum M.DC.XXV THE PREFACE to the Reader GOOD READER Such are the lamentable Tymes wherein we lyue as that they not only bring forth Men who with great contention and heate of dispute do vndertake to mantayne particuler Errours directly repugnant to the Scriptures and the iudgment of Christ his Church But also they affoard some others as my owne experience assureth me taken from my conuersing with diuers such during my long endurance in England and before my departure from thence who are not affrayd to entertayne all Religions with such a cold Indifferency as that they hould that Saluation may be obtayned in any Religion if so the Professours thereof do belieue only in the Trinity the Incarnation and such fundamentall points of Christianity whether they be Papists Protestants Anabaptists Brownists or any other of these laâ—er Sects They heerupon further teach that we are not obliged vnder payne of any spirituall losse to imbrace any one of these Religions before another scornefully traducing all others who exact a more particuler and articulate beliefe of our Christian misteryes And thus these ADIAPHORISTS in Religion whose secret pulse doth indeed beate vpon Atheisme disclayme from all necessity of Truth euen iustifying the defence of Errours vnder the title of Errours and houlding only this One mayne Controuersy in Christian Religion to witt That in Christian Religion there are no mayne CONTROVERSIES Against these Ambi-dexter Christians so to call them who drawe their Soules perdition in the ropes of a supine and careles security I haue thought good to vndergoe the wryting of this short ensuing Treatise styling it One God one Fayth according to the words of the (1) Ephes 4. Apostle implying hereby That as there is but one God and not many so this one God wil be truly worshipped for the sauing of our Soules with one only entyre and perfect Fayth and not with multiplicity of Religions Now to make the passage more euen to this discourse by taking away some tacite Obiections much insisted vpon to the contrary by our Omni fidians in Religion these men thus dispute God is most mercifull therefore it would be much repugnant to his infinite Mercy to damne for all eternity any Man that beleiueth in him and in Iesus Christ as his Redeemer so that withall he forbeare doing of all wrong and do leade a vertuous at least a morall lyfe though â—n other Articles of lesser importance perâ—aps he may erre To this I answere with the Apostle (2) Rom. 11. O altitudo diuitiarum sapientiae scientiae â—ei Gods Iudgments are inscrutable and â—re to be admired not to be searched afâ—er Yf it was his diuine pleasure for one â—nly Sinne and that but in thought â—ommitted as Deuines hould to damne â—any thousands of Angells for euer If â—arther he did not forbeare to punish all Mankind with infinite Miseryes for his first Parents fault committed only in eating of a forbidden Aple if lastly it pleased hym during seuerall thousands of yeares to make choyce only of the Iewish Nation a handfull of the whole earth for his elected People and to suffer all the rest of the world till our Sauiours comming to lye drowned in Idolatry and to be damned some few Gentills only excepted And if also after our Sauiours Incarnation he vouchsafed not for the space of many ages to enlighten whole Countryes with the Gospell of Christ but permitted thâ—m to continue to their Souleâ— eternall damnation in their former Idolatry Heathenisme yea suffering to thiâ— very day how long yet after his diuine Maiesty only knoweth diuers vaâ— Countryes to perseuere in their foresaid Infidelity Yf now I say this proceeding in God is best lyking to himself and thaâ— for the same it were blasphemy to charge him with Iniustice or Cruelty For (3) Esay 45. shall the Clay say to hym that fashioneth it What makest thou then dare any man expostulate God of Iniustice and want of Mercy for his diuine Goodnes is nothing but Mercy and Iustice (4) Psalm 84. misericordia veritas obuiauerunt sibi Iustitia Pax osculatae sunt If he suffer men to peâ—ish eternally for want of an entyre complete and perfect fayth in all the Articles of Christianity especially in these tymes when no Christian can pretend for exâ—use any inuincible ignorance in matâ—ers of Fayth by reason that all the true Articles of Christian Religion are sufficiently propounded and diuulged by Gods Church to all Christians whomeâ—oeuer Therefore thouching Gods secret â—udgments and disposall in these matâ—ers we will conclude and confesse with the Prophet Esay (5) Psalm 30. Deus iudicij Doâ—inus This then being most true from hence it appeareth that diuers cold Protestants much wrong the Catholikes in charging â—hem with want of Charity because â—hey will not acknowledg that ProtestaÌ„ts â—ying Protestants can be saued whereas â—n the contrary part many learned Proâ—estants say they do graunt the hope of Saluation to Catholikes dying Catholikes or as now a dayes they terme them â—apists To this we reply That heere is no want of charity in the Catholikes but rather a most vehement and burning Charity For what greater Charity can there be seing it is an vndeniable Truth That Men dying in a false Faith cannot be saued then to premonish and forewarne with all conuenient sedulity and endeauour (6) 1. Timoth 4. opportunè importunè their Christian Brethren of so great a danger as the euerlasting losse of their Soules coÌ„meth vnto No the soules interminable weale or woe is not a matter of Complement that so for Ceremony the remembrance thereof is to be forborne to be inculcated and often spoken of especially where the most certaine truth of the matter insisted vpon and the charitable intention of the speaker do warrant the discourse And if Catholikes must be censureâ— vncharitable for these their so wholesome Admonitions then by the samâ— reason the Apostle himselfe is to bâ— included within the like fault who seuerely (7) Tit. c. 3. chargeth vs to flie the company society of an Heretike of him who (8) Galat. 5. rangeth Schismes Heresyes among those sinnes the workers whereof shalâ— not attayne the Kingdome of God In like sort the auncient Fathers of Christs Church I meane Augustin Ambrose Ierome Cyprian Epiphanius the rest must stand chargeable with the like want of Charity for their anathematizing and condemning both in generall Councells and in their particuler writings Catalogues of Heresies all such men as did hould any
originally primitiuely signiâ—â—eth Election or Choyce as is said in generalâ— yet because they who deuide themseluâ—â— by maintaining false opinions from tâ—â— Church of Christ do make choyce 〈◊〉 these their new opinions and so therbâ— do separate themselues from the Churcâ— therfore this word Haeresis loosing it foâ—mer generall signification is restraynâ— by the Apostles and the Ancient Fatheâ— through an Ecclesiasticall vse acceptancâ— and appropriation which course we finâ— houlden in diuers other wordes noâ— taken by the Church in a secondary aâ—ception to signifie anie false or neâ— opinion in Religion among Christian of which a man maketh choyce pertâ—naciously defendeth against the Churâ—â— of God and the maintainers therof aâ— commonly styled Heretikes Thus three things necessarily concurre to make any false opinion Heresy and the defendours â—herof Heretikes First it must be some erâ—our touching the Faith of Christ And the â—eason hereof is because he that neuer proâ—essed or imbraced the Christian Faith is not an Heretike though he erre but a Iew or a Pagan and Heathen This is the doctrine of S. (c) quast 11. art â— Thomas of all learned men The second condition necessarily â—oncurring to euery Heresy is that there â—e an erreneous iudgment in the vnderâ—tanding of him who maintayneth the Heresie from whence it followeth that â—n externall deniall of a mans Faith is not Heresy except it proceed from an interâ—all errour of the vnderstanding but is raâ—her to be accompted dissimulation or â—chisme as S. Thomas (d) quaest 10. 2. 2. teacheth The third and last condition is that this â—rrour be maintained with great obstinacie â—gainst the authority of Christs Church â—eaching the contrarie doctrine and that â—he defendour therof being admonished of â—is errour will neuerthelesse openly resist â—he authority of the Church therin seeing â—f he be admonished by the Church of his Errour and instantly therupon do forsake â—is false opinion he is to be accompted only erroneous and his false doctrine only an Errour This agreeth to that of S. Augustine (e) l. 18. de ciuit Dei c. 51. Qui in Ecclesia Christi aliquid prauum sapiunt si correpti vt sanum rectumque sapiant resistant contumaciter suaque pestifera mortisera dogmata emendare nolunt sed defensare persistant Haereticiâ— fiunt foraes exeuntes habentur in exercentibus Haereticis That is Who belieue any false or wrong opinion in the Church of Christ and being counsailed and admonished therof do contumaciously and stubbornly resist and will not recall their pestiferous and deadly opinions but do persist in defending of them they are therby become Heretikes and so departing out of the Church they are taken for such as vent forth open and willfull Heresies Thus S. Augustine This Construction both touching the foresaid definition of Heresy in taking the words Haeresis and Haereticus in an euill restrayned and appropriated sense is warranted by the Apostle by the Auncient Fathers and lastly to omit the like acknowledged iudgment of the Catholikes by the learned Protestants By the (f) 1. Cor. 21. Apostle for thus we find him to say There must be Heresies among you that they which are approoued among you may be knowne Againe (g) Galat. 5.19 vid e Testam nouum 1576. The workes of the flesh are manifest which are adulterie fornication c. seditions Heresies c. As also (h) Tit. 3. A man that is an Heretike after the first second admonition auoyde And (i) Act. 5. finally Those which were of the Heresie of the Sadduces c. laid hands vpon the Apostles By the Auncient Fathers For S. Ierome (k) in ca. 3. ad Titum shewing the difference betweene Heâ—esie and Schisme thus defineth Heresie â—aeresis est quae peruersum dogma habet Heresie is â—at which containeth a peruerse froward opiâ—on And S. Augustine (l) l. de fide simbolo ca. 10. defineth Hereâ—kes in these wordes Haeretici sunt qui de Deo â—â—sa sentiendo fidem violant Heretikes are those â—ho do violate their faith by houlding false opiâ—ons touching God By the Protestants For to name one or wo among many M. (m) Dial. 2. Ormerod a most â—orward Protestant thus defineth an Hereâ—ike He is an Heretike who so swarueth from the â—holesome doctrine as contemning the iudgment â—â—th of God and the Church persisteth in his opiâ—ion c. With whom conspireth D. Couell 〈◊〉 saying Heretikes are they who directly gainâ— some article of our faith Now out of this former definition of â—eresie I am to promonish the Reader of â—ee pointes the which in the perusing of is Treatise I would haue him often to â—ll to remembrance first that euery Heâ—y is maintained as is aboue taught â—â—th obstinacie against the authoritie of the Church of God and therfore the maintayners therof are said by the Apostle (o) Ioan. 2.29 that they went out of vs that is out of God Church and for the same reason the Apostle (p) Tit. 3. doth pronounce an Heretike to 〈◊〉 condemned by his owne iudgment because hâ— preferreth his iudgment before the iudgment of the whole Church From whicâ— consideration it followeth that what maâ— soeuer houldeth an erroneous opinion â— touching Christian Faith and being aduertized therof by Gods Church and nâ— captiuating his iudgment in all humiliâ—â— therto is therby become an Heretike Anâ— such is the state of Catholikes and Protestants since the one doth euer reciprocall charge and condemne the other with falâ— doctrine and therfore seing the Church 〈◊〉 Christ must be with the one of them it followeth that the other not submitting the iudgment to it are proclaymed therby Hâ—retikes And thus it may sometimes fall oâ—â— that the first Inuentour of a false opiniâ—â— may be no Heretike as maintayning it bâ—fore it be condemned by the Churcâ— wheras the Professours of it after its coâ—demnation are become Heretikes accâ—ding to that of (q) l. aduersus Haeres Vincentius Lyrinenâ— O admirable change of things the authours of 〈◊〉 and the same opinion are esteemed Catholikes 〈◊〉 their followers are iudged Heretikes Thus we see that pertinacity of iudgment doth euer consumate an Heresy The second that the denyall of the Trinity the Incarnation the Passion c. are not properly called Heresies but rather blasphemies the denyers of them not to be accouned Heretikes but Infidels Iewes or Pagans From whence it proceedeth that what places of Scripture or of the Faâ—hers are spoken of Heretiks the same cannot be truly applyed to the denyers of the Trinity the Incarnation Passion c. The third is that the forsayd definition â—f Heresy being the only true definition â—nd acknowledged for such on all sides is â—ot restrayned eyther in it selfe or by the â—eaning of the Apostle only to the most â—upreme as they are called fundamental â—oints of Christian Fayth as of the Trinity â—â—e Incarnation of Christ his passion the â—ecalogue and the
the Apostles creed haue byn condemned for playne Heresies and the belieuers of them anathematized for Heretikes And first to begin with councells the infallible authority of which euen Christ himselfe hath by his owne wordes often ratifyed as where he sayth Where (k) Mat. 18. two or three much more where many hundreds of venerable Bishops are gathered togeather in my name I am in the midst of them And againe speaking to the Church and in it to the assembled Doctours and Pastours thereof I am (l) Mat. 28. with you all dayes euen to the consummation of the world which councells are euer directed and gouerned by the holy Ghost according to those wordes in the Acts (*) c. 15. Visum est Spiritui Sancto nobis and therefore are worthily receaued and admitted for the supremest sentence of Gods church not only by the auncient (n) Atha Ep. ad Epictetum August in Epist 162. Greg. Nazian orat in Athan. Cyril l. de Trinit c. Fathers but euen by the more learned Protestants since to omit others one of the most remarkable of them thus writeth (o) D. Bilson in his perpetual gouernement p. 370. Synods are an externall Iudiciall meanes to discerne errour and (p) D. Bils vbi supra p. 374. the surest meanes to decide doubts But to proceed forward and to beginne with these And first with the councell of the Apostles This councell was assembled as we read in S. (1) Act. 15. Luke by reason of certayne contentious men maintayning that the Gentils conuerted to the christian Faith might eate meate offered vp to Idols bloud and strangled beasts coÌ„trary to the custome of the Iewes The Apostles being assembled and bearing with the weakenes of the Iewes in the infancy of the church decreed all prohibition of eating bloud strangled meates After which decree once established it is certayne that it had byn a mortall sinne immediatly to haue eaten of bloud straÌ„gled meates so as before it being a point of indifferency is now made necessary This appeareth from the text First from those words Certayne going forth from vs haue troubled you with words subuerting your soules But men do neyther depart out of the Church by maintayning certaine opinions nor by their example therin can they subuert other mens soules if their doctrine and practice thereof doe still remayne about thinges 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 among those thinges which are necessary Againe neither would the Apostles haue gathered themselues togeather so solemnely neither would they haue ascribed the decreeing of it to the work of the holy Ghost if the Subiect of the question and difficulty then discussed by theÌ„ had concerned matters only of Indifferency after such their decree made Now from the example of this councell I doe gather That if a councell by it owne authority may decree that the eating of certayne meates being otherwayes of their owne nature indifferently to be eaten without sinne shal be vnlawfull and shall repute and hould the impugners thereof for men departed out of the Church of Christ then à fortiori what doctrine soeuer a councell shall condemne of it owne nature for Heresy the same is to be reputed by all good christians for Heresy and the defendours thereof for Heretikes Secondly the councell of Nice was ceâ—ebrated though principally for the represâ—ing of Arius his Heresy denying the Diuinity of Christ yet withall touching the controuersy of keeping the feast of Easter as â—t is apparent out of (q) l. 3. de vit Const. Eusebius (r) in lib. de Synod Arim Seleuciae Athanasius (Å¿) Haeres 70. vz. Audianorum Epiphanius Now this councell pronounceth Anathema to al those who besides the denying of the Diuinity of Christ should 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 Quartadecimani of whom see Tertullian libro de praescript Augustine Haeresi 29. And heere we are to vnderstand that the word Anathema vsed and pronunced by this councell which word is also almost euery where vsed in all generall councells signifyeth as much as accursed and in this sense we find this word Anathema to be vsed by the Apostle in seuerall (t) Rom. 1. Cor. 12 places so as when a councell pronounceth Anathema to any for belieuing such or 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 The third Councell of Carthage wherat S. Augustine was present decreed that the booke of the Machabees with some other bookes should be acknowledged as canonicall and pronounceth 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 (*) 2. Macab c. 1. for the dead that therfore this councell alloweth that doctrine condemning the contrary doctrine for Heresy 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 therby the Sacrament of Pennance was condemned with the brand of Anathema in the councell of Rome houlden vnder Pope Cornelius as (x) lib. 6. hist c. 33. Eusebius reporteth At which tyme also was condemned for Heresy the errour of Anabaptisme as the same (y) l. 7. hist cap. 2. Eusebius relateth The councell of Calcedon condemned the Heresy of Eutiches who taught that there was but only one (z) vt patet in act 1. Conc. Nature in Christ after his 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) l. 7. c. 34. Socrates Now touching both these last Heresies we are to vnderstaÌ„d that both Nestorius Eutiches did belieue in Christ Iesus our Sauiour as the Redeemer of the world yet they were registred and branded for Heretikes only for their pertinacious erring touching the Person and Natures of Christ as now the Protestants may be reputed Heretikes for their ascribing of Ignorance Passion and Desperation to Christ The councell of Chalcedon also decreed that vowed Virgins and Monkes could not marry condemning those with an Anathema and for Heretikes that should hould and maintayne the Contrary as is to be seene out of the Councell it selfe The fourth (c) Can. 79. councell
thine O Florinus to speake friendly are not true nor wholsome These opinions are repugnant to the Church c. I may truly protest that if the holy and Apostolicall Priest Policarpus had heard of such opinionâ— as thou defendest he would haue stopped his eares cryed out according to his fashion o good God vnto what miserable tymes hast thou reserued me tâ— heare these things and presently would haue runâ— forth of the place where he had byn standing or sâ—ting where such doctrine had byn vttered Buâ— now to reflect a little vpon the premises Cerinthus Marcion Florinus did all belieue in the Trinity the Incarnation of oâ—â— Sauiour and receaued the Apostles creed and erred only in lesser points For if the had erred in denying the Trinity Incarnation Passion c. they had not byn repute for Heretikes but rather for Iewes Pagans â—or Infidells as aboue is noted and yet we â—ee what sharp reprehensions were vsed agaynst them by S. Iohn and S. Policarpe his â—choller as to flie out of their company to acknowledge them to be the Children of the Diuell to â—toppe their owne eares for not hearing of their Erâ—ours c. all which speaches had byn ouer much aggrauated and transcended the bond of Charity if their Errours had rested only vpon matters of Indifferency and had byn â—ut such as had byn compatible with mans Saluation But to proceed to the sentences of other Fathers in this point S. Ierome expresly thus writeth (n) Lib. 3. Apolg. contr Ruffin For one word or two contrary to the â—ayth many haue byn cast out of the Church Yea â—e pronounceth and proceedeth further exâ—ressely thus wryting Haeretici quicuÌ„que Chriâ—tiani non sunt whosoeuer are Heretikes those men â—re not Christians Basill was wont to say as (o) Lib. 4. hist c. 17. Theodoret recordeth Those who are truly â—nstructed in the diuine doctrine will not suffer any â—llable of the diuine decrees to be corrupted but for â—s defence if necessity forceth them will vndergoe â—ny kind of death (p) Lib. de praescript Tertullian that Aunciâ—nt Father hath a sentence not much diffeâ—ing from that of the former Father (q) Lib. 4. contra Do. cap. 8. S. Augustine Imagine a man to be chast continent â—â—t couetuous not seruing Idolls ministring hospitality to the poore enemy to none maligning no body sober frugall c. But yet if he be an Heretike certainly no man doubteth but for this alone that he iâ— an Heretike he shall not possesse the Kingdome oâ— God A dreadfull saying of so learned godly a Father The Donatists for disagreeing from S. Augustine in some Traditions not specifyed in the Scripture much lesse in the Creed are thus repreheÌ„ded by him In (r) Aug. in explan psal 54. these points those Heretikes were with me in Heresy not witâ— me in many thinges with me in a few not witâ— me the many could not help theÌ„ in which they weâ—â— with me And yet these Donatists belieued with Saint Augustine the Trinity the Incarnation and recited with him the Apostles creed Briefly S. Augustine in q. 11. in Matt. thus describeth an Heretike Hereticus est qui de aliqua parte doctrinae Christianae falsum credit He iâ— an Heretike who belieueth any false thing touching any part of Christian fayth within which definition it necessarily followeth that eytheâ— the Protestants for not belieuing Purgatory Prayer to Saints freewill merit of worke c. or the Catholikes for belieuing of them are to be included S. Gregory Nazianzeâ— orat 37. Vnum vni coharet c. One point oâ— fayth agreeth with another so as of them altogether there is made a certayne golden and wholesome chayne therfore if but one opinion or article be taken away or made doubtfull the whole chayne of fayth will become broken S. (s) Lib. 1. ad Mag. Cyprian Dominus noster Iesus Christus c. When our Lord Iesus Christ did testify in the Ghospell that those were his enemyes who were not with him he noted not any one Heresy but he manifestly sheweth that all Heretikes whatsoeuer are his enemyes saying He that is not with me is agaynst me and he that doth not gather with me disperseth S. (t) In Epist ad Galat c. 10. Chrysostome sayth Quemadmodum moneta Regia c. Euen as who pareth away a little of the Kings siluer maketh the whole peece to be adulterate EueÌ„ so who ouerthroweth the least branch or part of true Faith may be sayd to corrupt the whole he proceeding from these small beginnings to worser courses To come to an end of the Fathers iudgments in this poynt S. Ambrose shall (u) Lib. 6. in Luc. c. 9. conclude all who thus plainly writeth heereof Si vnum horum retraxeris c. If thou shalt recall or deny any of these points thou hast retracted thy owne Saluation for euen Heretikes seeme to challenge Christ to them for no man will deny the name of Christ neuerthelesse he indeed denyeth Christ who doth not confesse al points of sayth instituted by Christ Thus far of the Fathers iudgments in this matter where I am to aduertise the Reader first as aboue I haue touched in the Councells that if all false Doctrines whatsoeuer pertinaciously defended against the church of God be heresies as the definition of Heresy aboue explicated proueth them to be and as the Fathers of the Primitiuâ— church and in them the whole church of God haue maintayned then either the Protestants or Catholikes for their different houlding of contrary Doctrines touching Freewill Purgatory Prayer to Saints Sacrifice c. are to be accoÌ„pted Heretikes coÌ„sequently both cannot be saued in their Religion For that Heretikes continuing Heretikes cannot be saued is demonstrated first from the fearfull threats and comminations of the Apostles thundred out against Heretikes of which point I haue discoursed aboue Secondly from the Authority of the church of Christ which excludeth all Heretikes as I haue shewed from all hope of saluation and lastly to omit many other reasons from that principle that Heretikes are no members of Christ his Church of which point we are to dispute in the next place The Second thinge to be aduertised is that not any of the former authorities of the fathers against Heresy are restrayned by them to Heresies touching the Trinitie the Incarnation of Christ hiâ— Passion or the Articles of the creed supposing the denyall of them to be heresies aâ— indeed they are not but rather blasphemyes Infidelity for of these there is made no mention or intimation in their authorities within which compasse our Formallists in Religion seeke to confine their fayth but they are implicitely extended by the fathers to all Heresies whatsoeuer whether they concerne the supreme and fundamentall pointes of Christian Religion or any other secondary and lesse principall points of the sayd Religion THE SAME PROVED FROM that Principle That neither Heretikes nor Schismatiks 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 infereÌ„ce our conclusion here handled The Principle is this That Heretikes houlding any Heresies whatsoeuer are no members of the Church of Christ the deduction is that Heretikes therfore cannot be saued since none can be saued but such as are members of Christs church This principle is proued as aboue is intimated out of Gods holy worde as where it is (a) 1. Tim. 1. sayd Certaine men made shippewracke touching fayth that is they fell out of the shippe of the church by forging of Heresies And againe (b) 1. Ioan. 2. They went out of vs that is as S. Augustine expounds it out of the church whereof we are The exposition of which texts are warranted euen by force of Reason for seing the church is an vnited multitude for it is one kingdome one people and one bodye and this vnion cheifly resteth 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 cheifest matters with the body If we proceed to the testimonie of the Auncient Fathers we shall finde them of an vnanimous iudgment heerein to wit that Heretikes are no members of Christs church therfore cannot be saued And first occurreth (c) Lib. 3. c. 3. S. Irenaeus who sayth that Policarpe did conuerte many Heretikes to the Church therfore it may be concluded that those Heretikes before their conuersion were not of the church S. (d) Epist ad Iubaianum Cyprian saith Heretikes though they be out of the Church do challenge to themselues the authoritie of the Church after the manner of Apes who not being men would be accounted to be men The same father thus in another place wryteth Cum (e) Lib. de vnitate Ecclesiae Deo manere non possunt qui in Ecclesia Dei vnanimes esse noluerunt They cannot remayne 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 profane he is an enemie he shall not haue God for his father who hath not the Church for his mother S. Ierome Qui non à Domino Iesu Christo sed ab alio (f) In dialogo coÌ„tra LuciferiaÌ„ c. Who take their denomination or name not from our Lord Iesus Christ but from some other as the Marcionists Valentinians Montanists c. are not the Church of God but the Synagoge of Antichrist Finally S. Augustine for I haue allready dwelled ouer longe in the authoritie of the fathers pronounceth that Nihil sic formidare debet c. (g) tract 27. in Ioannem 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 then is he not strengthened with his spirit But who hath not the spirit of God the same man is not of God Thus far S. Augustine with whom euen the Protestants do ioyne heerein in iudgment for D. Doue thus saith This proposition that Heretikes are not to be communicated withall is vndoubtedly true And D. Sutcliffe in his examen p. 9. alleadgeth the Laodicean councell Can. 31.32.33 in proofe therof thus concluding The Laodicean Councell doth directly coÌ„demne Communion with Heretikes either in Marriage or Prayer This allready alleadged may serue to proue that Heretiques are no members of the Church of Christ and consequently cannot attaine saluation since it is agreed amongst all learned men that only the members of the church of Christ can fynd Saluation in Christ Now heere by Heretikes we cannot vnderstand those who deny the Trinity the Incarnation the Passion c. seeing the denvers of these Articles are not Heretikes as is aboue shewed in the definition of Heresy but they are either Iewes Pagans or Infidels froÌ„ which it followeth that the fathers authorityes aboue set downe against Heretykes cannot be applyed to the denvers of the Trinity the Incarnation c. but they are to be limited to such Heretyks who maintayne lesser errours touching Christian fayth We will in this place descend to Schismatiks who if they be neyther of the church of God nor can iustlie expect any saluatioÌ„ during such their state then a fortiori no Heretike can expect anie saluation since a schismatike belieuing all articles of Christian fayth doth only in will diuide himselfe by disobedience in not communicating with the church in Prayers and Sacraments wheras an Heretike with greater malice as is aboue sayd willfully and contumaciously maintaineth in his iudgmeÌ„t Errours and false opinions condemned by the church Now that a Schismatike is not a member of Christs church is first proued from those texts of scripture aboue in part touched where the church is called one sould of sheepe Iohn 10. one Body Rom. 12. one spouse and one Doue Cant. 6. But now Schisme according to its Etymologie diuideth that which was one into parts for Schisma being a greeke word commeth of the verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is scindere therfore as a member being cut from the body is no longer a part of the body so a schismatike diuiding himselfe by his owne disobedience from the communion of the church is no longer a member of the sayd church This verity to wit that Schismatiks are not members of Christs church is besides the former proofs warranted with the authoritie sentences of the Auncient fathers And first S. Cyprian thus purposely writeth of Schismatikes (h) Lib. 41 Epist â— ad Florinum Qui cum Episcopo non sunt in Ecclesia non sunt Those who agree not with the Bishop meaning the supreme Bishop of Gods church are 〈◊〉 in the Church The sayd (i) Lib. de vnitate Ecclesiae Father most elegantly compareth Schismatikes to beames diuided froâ— the sunne to boughes cut from the tree and to Ryuers wholly separated from theiâ— springs S. Chrysostome discoursing of Schismatikes thus (k) Hom. 1. in Epist 1. ad Cor. sayth Schismatis significatio satiâ— eos arguit c. The very signification of the woâ—â— Schisme doth sufficiently reprehend them or rathâ—â— the verie name of Schisme is a vehement condemnation of them c. which Father in anotheâ— (l) Homil. 13. in Epist ad Ephes place coÌ„pareth a Schismatike to the hanâ— cut from the body which therupon ceasetâ— to be a member and expressely affirmeth that Schismatikes though they consent with the Church of Christ in Doctrine yet anâ— not in Christs church but in altera Ecclesia meaning in a Church differing from Christs
where for the better conceauing thereof we are to vnderstand that fayth is a supernaturall habit not obtayned by the force of nature Therfore to the beliefe of any one Article or point of fayth two things concurre the one is the first reuealing Verity as Scholemen speake which is God Himselfe the secoÌ„d is the Church propounding the article to be belieued Now when we belieue any point of fayth God who is the first reuealing Veritie as is sayd reuealeth it to the church and the church propounds it so reuealed to vs to be belieued And thus we belieue a point of fayth through the authority of God reuealing the church propounding and where we belieue any thing though it be true not through this authority this is not supernaturall beliefe in vs but only an opinion grounded vpon other reasons inducements Euen as the Turke belieueth that there is a God Creator of the worlde yet this his beliefe is no true fayth but only a meere opinion of a thing which is true since this his beliefe is grounded not vpon Gods authority reuealing this but only vpon his Alcaron being otherwayes a fabulous booke though of the being of one God it speaketh truly Now to apply this This first reuealing Verity which is God through whose authority we ought to belieue euery article doth with one the like authoritie reueale all Articles of Christian Religion to the church so as it is as forcibly reuealed to be belieued that there is for example a Purgatory or that we ought to pray to Saints graunting these articles to be true as that there is a Trinity or that Christ was Incarnate from whence it vnauoydably followeth that who belieueth in the Trinity and yet doth not belieue that there is a Purgatory or that we may pray to Saints hath no true and supernatural beliefe of the Trinity but only belieueth that there is a Trinity because he so vnderstandeth or is persuaded thereto only by his owne reason or through some other humane motiues according to that sentence of S. Augustine lib. de vtilitate credendi cap. 11. Quod intelligimus aliquid rationi debemus quod autem credimus authoritati For if he did belieue that there is a Trinity or that Christ was Incarnate through Gods authority so reuealing this truth to be belieued by the same authority he would haue belieued that there is a Purgatory or that we ought to pray to Saints seing both the Articles of the Trinity and Purgatory or praying to Saints are equally indifferently a like propounded by God and his Church to be belieued Thus we may demonstratiuely conclude that what ProtestaÌ„t doth belieue in the Trinity and yet doth not belieue that there is a Purgatory praying to Saints Freewill the Reall presence admitting them once to be true or any other point controuerted betweene Catholikes and Protestants the samâ— man hath no true fayth at all of the Trinity or Incarnation and consequently for wanâ— of a true and supernaturall fayth cannot bâ— saued since we read (a) Marc. 16. Qui non credit condemnabitur Who belieueth not shal be condemned And from this former ground it proceedeth thaâ— (b) 2. 2. q. 5. ar 3. S. Thomas all other learned Schoolemen teach that who belieueth not only for Gods authority so reuealing any poinâ— whatsoeuer great or small fundamentall or not fundamentall the same man belieueth not any other Article at all with a true and supernaturall fayth and heereto accord those wordes of (c) Lib. de praescript Tertullian against Valentinus the Heretike Some thinges of the law and Prophets Valentinus approueth some thinges he disalloweth That is he disalloweth all whilest he disproueth some Which sentence of Tertullian must of necessity be true since who reiecteth the authority of God in not belieuing any one article propounded by God to be belieued the same man begetteth a suspition or doubt of Gods authority for the belieuing of any other article how fundamentall soeuer Another reason may be taken from a distinction of fayth which according to the learned is of two sortes The one they call explicite fayth the other implicite Explicite fayth is that which all men vnder payne of damnation are bound to belieue As according to most of the Schoolemen the Trinity the Incarnation of our Sauiour his Passion the Decalogue or ten Commaundements the articles of the Creed Implicite fayth comprehendeth all those points which euery vnlearned man is not bound expressely distinctly to belieue and knowe in particuler though he be expressely bound not to beâ—ieue any thing contrary thereto but is to â—est in the iudgment of the church concerning all such points and what the church of Christ houldeth therein he is bounde â—mplicitely to belieue This distinction is warranted not only in the iudgment of all Catholike Schoolemen but also of the most â—earned (d) D. Bar. l. defide eius ortis p 40. Hooker in his Ecclesiast policy in the preface p. 28. by Melancton l. 1. Epist Epist ad RegeÌ„ Angliae Protestants though they commonly forbeare the phrase of explicite imâ—licite fayth particulerly of D. Feild who â—n these words following giueth the reason â—hereof saying For (e) In his Treatise of the Church in his Epist Dedicat to the L. Arch-Bishop seeing the Controuersies of Religion in our time are growne in number so many â—nd in nature so intricate that few haue time and â—â—asure fewer strength of vnderstanding to exaâ—ine them what remayneth for men desirous of saâ—isfaction in things of such consequeÌ„ce but diligently â— search out which amongst all the Societies of men â—s the worlde is that blessed Company of holy ones 〈◊〉 at househould of fayth that spouse of Christ and Church of the lyuing God which is the Pillar and ground of truth that so they may imbrace her communion follow her directions rest in her iudgments Thus D. Feild Now this distinction being presupposed I thus argue Both these kinds of fayth are necessary to saluation Explicite fayth because it comprehendeth all those fundameÌ„tall and supreme points of Christian Religion without which and the expresse and articulate beliefe of which a man cannot be saued And these be those only which our Newtrallists in Religion hold necessary to be belieued Implicite fayth of other points also is necessary to saluation because otherwyse then belieuing implicitely inuoluedly what the church teacheth therein we cannot according to the former Doctours words range our selues to the blessed company of holy ones the househould of fayth the spouse of Christ and Church of the lyuing God Againe seing Implicite fayth is necessary to saluation we must graunt that this Implicite fayth hath some Obiect This Obiect is not the Articles of the Trinity the Incarnation the Decalogue c. according to the foresaid iudgment of the Schoolemen since these are thâ— obiects of explicite fayth as is aboue mentioned therfore Articles of seeming lesser importance are the
or of preaching the doctrine of which Church we hould in our Conscience to be erroneous and false Now that this kind of going to the Church of a different Religion is wholly condemned as most vnlawfull and wicked I first proue from the iudgment of the Protestants secondly from the resolutions of the Catholiks And to beginne with the Protestants we find this kinde of Recusancy I meane to be present at the Sermons or prayers of a different Religion is taught by (a) De vitandis superstition extant in Caluini Tract Theolog. p. 584. Caluin the (b) Alledged by Sleydan Com. Englished l. 7. fol. 87. Deuines of Germany by (c) In Concil Theolog. p. 628. Melancton by Peter (*) In his discourse hereof recited by Melancton in his Treatise of Concil Theolog. p. 634. 635. Martyr finally to omit others by Doctour Willet (d) In his Synops printed 1600. p. 612. 613. c. who for the better fortifying and warranting of the sayd opinion produceth his Testimonies from the authorities of Latimer Bradford Philpot Ridley others diuers of which according to this their doctrine suffered death in Queene Maries tyme as appeareth out of the Acts and monuments of Iohn fox And thus much for the Protestants That the Catholikes doe with the like or greater feruour teach practise this Recusancie is cleare by the example of our owne Countrey where since Protestancy was first planted many scores of venerable learned Priests haue chosen rather to suffer death then that they would change their Religion or goe once to the Protestants Church their liues being commonly profered them if so they would coÌ„forme themselues and leaue their recusancy In like sort many hundreds of the Laity pay yearely great summes of money for their recusancy diuers of them enduring further oppressions disgraces and imprisonments only for the same cause through the malice rigour and couetuousnes of certaine subordinate Magistrates vnder his Maiesty whose clemency is most remarkable and whome God long preserue in a holy gouernement ouer vs being heerein mightily wronged through the false and most iniurious informations of their Aduersaries Now that the doctrine of learned Catholikes is answeareable to the practice â—eerein appeareth from the frequent testimonies of diuers learned men of the Catholike Church of this tyme yet for greater breâ—ity I will insist in the Authorities only of three to wit of Cardinall Baronius Cardinall Bellarmine the two late lampes of Gods Church and of Mutius Vitellescus then but Prouinciall now Generall and Head of the â—esuites dispersed throughout Christendome For some yeares past their iudgment being demaunded whether the Catholikes of England for the sauing of their goods lyuings and liberty might goe to the Protestants Church or no to heare a sermoÌ„ only though otherwayes they did not communicate in Prayer Sacraments with the Protestants for the warranting or disallowing whereof there were seuerall reasons brought on either side all which reasons were proposed and expressed to these three worthy men These three learned holy men then besides diuers others eminent Doctors and wryters whom I heare omit did giue their negatiue sentence therein whose particuler words in Latin I haue thought good heere to set downe The Iudgment of Cardinall Baronius VISIS consideratis quae superiùs diligenâ— peruestigatione in vtramque partem sunt disputata reiectis omnino exsufflatis quae pro parâ— affirmatiua fuêre proposita quod scilicet liceret Catholicis adire Ecclesias Haereticorum vt superiùs suâ—â— proposita inhaeremus saniori sententiae posteriori 〈◊〉 Ecclesia Catholica antiquitùs receptae vsu probâ—tae quod scilicet id facere pijs non liceat Quam rogâ— nostros Catholicos Anglos amplecti ex animo C. Card. Baronius tit S. Nerei Achillei Presb. That is I hauing seene and considered meaning in the Question of English Catholike going to church all those points which haue byâ— disputed of on both sides but reiecting and wholly abandoning all the reasons alleadged for the affirmatiue part to wit to prooue that it was lawfull fâ— Catholikes to goe to the Heretikes Church I do 〈◊〉 hereto the more sound and later opinion which â—â—ciently was receaued of the Catholike Church aâ— allowed by vse and custome That is that it is 〈◊〉 lawfull for pious and godly men so to doe And I 〈◊〉 treate all our English Catholiks to imbrace this 〈◊〉 opinion and iudgement Caesar Cardinall Baronius Priest of the tiâ— of the Church of SS Nereus Achilleâ— The Iudgement of Cardinall Bellarmine CONSIDERATIS rationibus pro vtraque parte allatis existimo non licere viris Caâ—icis in Anglia Haereticorum Ecclesias adire mulminùs concionibus illorum interesse minimè auâ— omnium cum ipsis in precibus psalmodia â—sque ipsorum Ecclesiasticis ritibus conuenire Iâ— me propria manu subscripsi R. Bellarminus S. R. L. Prew Card. Tit. S. Ma. in via Thus in English The reasons brought vpon â—h sides considered meaning touching the lawfulâ— or vnlawfulnes of English Catholiks going to the â—â—otestants Church I am persuaded that it is not â—full for English Catholikes to go to the Churches Heretikes much lesse to be present at their Serâ—â—ns but least of all to communicate with them in â—yers and singing of psalmes and other their Ecâ—siasticall rites and customes And therfore this my â—gment herein I haue subscribed with my owne â—nd Robert Bellarmyne Priest Cardinall of the holy Roman Church of the Title of the Church of S. Maria in via The Sentence of Mutius Vitelleseus then Prouinciall but now Generall Head of the Order 〈◊〉 the Iesuites VIDI rationes quae in hoc scripto pro vtraqâ— parte afferuntur existimo non licere viâ— Catholicis in Anglia Ecclesias Haereticorum adireâ— puto hoc debere esse extra Controuersiam Mutius Vitellescus Prou. Râ—â— Soc. IESV In English I haue seene the reasons whiâ—â— are alleadged in this booke or wryting for both parâ— meaning for going or not going to the Protestaâ—â— Church I am of opinion that it is not lawfull fâ—â— Catholikes in England to goe to the Churches of Heretikes and I am persuaded that this point oughâ— to be out of all Controuersy Mutius Vitellescus Prouinciall 〈◊〉 the Society of Iesus in Româ— And thus far touching the sentences 〈◊〉 these three learned men deliuered in warranting the doctrine of Recusancy in Catholikes Now to reflect backe vpon the promiseâ— If the going to the Church of another Religion for auoyding of temporall losses and only to heare a sermon of the said Religion be to be accounted a Sinne not be done vnder payne of damnation as being presumed to beare an externall conformity to a false Religion as by all the former testimonies aboue alleaged is plentifully proued though the party so offending may perhapps truly belieue all points of ChristiaÌ„ Religion with what reason then can it be warranted that both Catholiks and Protestants conspiring only in the
that vpon the true or false beliefe of these Controuersies in Religion their soules Saluaâ—ion or damnation for all eternity were to depend For it is certayne that all these contrary partyes did agree and conspire in the generall beliefe of the Trinity Incarnation Passion death of our Sauiour and reciting of the Apostles Creed And therefore for these doctrines such bloudy proceedings were not attempted THE SAME PROVED FROM the Protestants mutually condemning one another of Heresy and for Heretikes CHAP. XV. IF Protestants doe maintaine that their different opinions seuerally houlden amonge themselues be Heresies and that the belieuers of them are for such their false beliefe if they so dye therein not capable of saluation then à fortiori may we be bould to pronounce that the Controuersies of fayth betweene the Catholiks and Protestants are not of that middle nature but that the opinions and sentences on the one syde are to be reputed for manifest Heresies and such as cannot stand with mans saluation This inference is most necessary since on all sides it is acknowledged that there is a farre greater disparity in Religion betweene the Catholikes and the Protestants then there is betweene the Protestants among themselues Now that the Protestants doe hould one another for Heretikes it cannot be denyed for to insist first in the Controuersies touching the reall Presence maintayned in their sense by the Lutherans but denyed by the Sacramentaries we find that Luther thus writeth of the Sacramentaries (h) Contra articulos Louanienses Thes 27. tom 2. We censure in earnest the Zwinglians and all the Sacramentaries for Heretikes and alienated from the Church of God And againe the same Luther thus writeth tom 7. Wittenb fol. 381. I do protest before God and the worlde that I doe not agree with the Zwinglians nor euer will while the world standeth but will haue my hands cleare from the bloude of the sheepe which these Heretikes marke his wordes do driue from Christ deceaue kill And againe in the former place Cursed be the charity concord of the Sacramentaries for euer and euer to all eternitie But Heretikes and men alienated from the Church of God and which do kill the sheepe of Christ during such their condition are not in state of Saluation Now of Luther and his doctrine we finde this bitter recrimination vsed by the Tigurine Deuines who were Zwinglians or Caluinists (i) Tigurini tract 3. contra supremam Lutheri Confessionem p. 61. Nos condemnatam execrabilem sectam vocat c. Luther calleth vs a damnable and execrable sect but let him looke lest he doth not declare himselfe an Arch-heretike being he cannot nor will not haue society with those that confesse Christ. And Zwinglius in tom 2. ad Respons Lutheri thus wryteth Behold how Sathan endeauours to possesse this man meaning Luther But to proceed to other points Nicolaus (1) In his Thesib Hypothesib Gallus an eminent Protestant and Superintendent at Ratisbone thus wryteth of the contentions betweene the Protestants themselues Non sunt leues c. The dissentions that are among vs are not light nor of light matters but of the greatest articles of Christian doctrine of the Law and the Ghospell of Iustification and good works of the Sacraments and vse of Ceremonies CoÌ„radus (2) In Theolog. Caluin l. 1. art 23. Schlussenburge an other famous Protestant alleadgeth Pappus a Protestant thus complayning against the Caluinists Etsi initio de vno tantum articulo c. Although in the beginning one only article was called into doubt c. Not withstanding the Caluinists are now so far gone as that they call in doubt neither few neither the least articles of Christian Doctrine for now we dissent from them touching the Omnipotency of God the Personall vnion of two Natures in Christ c. But to come nearer home The (3) In their mild defence of the silenced ministers supplication to the Court of ParlameÌ„t Puritanes heere of England thus complaine of the Protestants Doe we vary from the syncere Doctrine of the Scriptures Nay rather many of them doe much more swarue from the same c. And thus answereably we find that the Puritans hould the Bishops of England Antichristian whereas the Protestants do teach that of necessity Bishops are to be in the Church of God D. Willet (4) In his Meditation vpon the 122. Psalme speaking of diuers opinions taught by the more moderate Protestants as Hooker D. Couell and others thus wryteth From this foundation haue spronge forth these and other such wirlepooles and bubbles of new doctrine as that Christ is not originally God then after he thus concludeth Thus haue some bene bould to teach and wryte who as some Schismatikes meaning heerby the Puritans haue disturbed the peace of the Church one way in externall matters concerning discipline so they haue troubled the Church another way in opposing themselues by new quirkes deuices to the soundnes of Doctrine among Protestants M. Parkes in his booke dedicated to the then Archbishop D. Bancroft thus wryteth of the proceedings of some Protestants heere in England (5) Epist dedicat They are headstrong hardened in Errour they strike at the mayne points of fayth shaking the foundation it selfe and caâ—ling to question Heauen and Hell the diuinity humanity yea the very soule and saluation of our Sauiour himselfe And agayne more plainely in the former place he sayth thus They haue pestilent Heresies and yet more They are Hereticall sacrilegious To conclude this point of their particuler sayings and redargutions heerein D. (6) In his defence of Hocker pag. 65. 74. 75. Couell repeating registring the Positions of the Puritans heere in England among other of their positions setteth downe these following The Statute congregations of England are no true Churches And agayne The Protestant Church of England is no Church at all And yet more The Protestant Church of England hath no forme of a Church Now that all these dissentions among English Protestants cannot be interpreted only about indifferencyes Ceremonyes or about Gouerment as some Protestants doe answere when they are charged heerewith by the Catholikes besides that their owne former Confessions are extended to diuers high articles the foresayd M. (7) Vbi supra pag. 3. Parks plainly and truly confesseth the contrary saying The Protestants deceiue the world and make men belieue there is agreement in all substantiall points they affirme there is no question among them of the truth Now the former point is furthermore made euident by the reciprocall deportmeÌ„t and demeanour of Protestants amongst theÌ„selues for first besides the chaâ—ging one another with flat Heresy as is aboue shewed they do not only prohibit the (8) In Concil Theolog. part 1. pag. 249. reading of ech others bookes but also they set downe articles of visitation for the enquiry and apprehending (k) Hospinian vbi supra of such their aduersaryes
defence of the Apology KeÌ„nitius in exam Concil Trident. part 1. p. 74. diuers others Protestants themselues exempt her from errour most truly insufferably erred in condemning certayne opinions which are not fundamentall for Heresyes and their maintayners for Heretikes and consequently the Scripture and Christ himselfe haue deceaued vs by ascribing to the church an (m) Mat. 18. Luc. 10. 1. Tim. 3. c. infallibility of erring in her definitions of fayth and condemnation of Heresies and by commaunding vs to obey the churches authority and sentence in all things as styling her the pillar and foundation of truth And further it should follow that the Church should thus intollerably erre both in generall councells the highest Tribunalls heere vpon earth as also in the priuate Authorities and sentences of all the learned Fathers in those firster tymes And thus for example the councell of the (n) Act. 15. Apostles should haue erred in decreeing it vnlawfull to eate in those tymes bloud strangled meates In like sort the first councell of (o) Euseb l. 3. de vita Constant Epiphan haeres 70. Nice should haue erred in condemning the Quartadecimani for Heretiks because they would not keep Easter day according to the custome of the Church And to pretermit all the other Councells aboue alleadged the Councell (p) Euseb l. 6. Hist. cap. 33. of Rome vnder Cornelius for condemning the Heresy of the Nouatians who reiected the Sacrament of Pennance as also for condemning of Anabaptisme And thus farre of Councels condemning points of seeming Indifferency for open wicked Heresies But now heere graunting that the sayd points as they were houlden by the maintayning of them were not Heresyes that the belieuers of them be saued then two mayne absurdities doe immediatly follow the first as is sayd is the erring of the whole Church of God in coÌ„demning them for Heresies they being not Heresies but true doctrines The second the inconsiderate cariage of the Church in these matters For to what end or purpose were all these Councells consisting of many hundreds of the most graue and Reuerend men of all Christendome celebrated with such labour trauayle out of all countreys infinite charges if the doctrines for the impugning resistng and condemning whereof they were gathered might be indifferently maintayned defended on all sides without breach of true fayth or daunger of Saluation The erring of the church is no lesse manifested in the sentences and condemnations giuen by many of the most auncient famous leâ—rned Fathers in the Primitiue Church not any one Orthodoxall Father contradicting them therein agaynst diuers maintayning opinions that seemed in regard of the Trinity Incarnation c. of small importance â—f so those opinions be not Heresies nor the belieuers of them Heretikes but men in state of SaluatioÌ„ And thus according heerto Floâ—inus though he taught God to be the Auâ—hour of sinne might be saued In like sort the Heretikes who in S. Ieâ—ome his dayes denyed the possibility of the Commaundements The Manichees who â—enyed freewill The Eunomians who â—aught that only fayth doth iustify The Aeâ—ians who denyed prayer sacrifice for the â—ead and tooke away all fasting dayes Vigilantius who taught that Priests might marry and that we ought not to pray to Saints Iouinian who held marriage better then virginity The Donatists who taught the Inuisibility of the Church And finally to omit many others for breuity sake the Pelagians who denyed the necessity of Baptisme in Children All these men I say might be saued notwithstanding their former doctrines if so it be that euery man might expect Saluation in their Religion And yet we find that the foresaid men were branded for wicked Heretikes their doctrines for damnable Heresies as in the seauenth chapter aboue is shewed by Ireneus Ierome Epiphanius Philastrius Augustine Theodoret and others diuers of which holy Fathers writing catalogues oâ— Heresies did place the foresayd doctrines their Authours within the sayd catalogues this they did without any reluctation oâ— gain-saying of any other auncient and learned Father of their tymes From which consideration I doe gather if those opinions were not iustly condemned for Heresies and their Authouâ— for Heretikes Then not only the churcâ— did fouly erre in so great a matter but alâ— euen the aforesaid alleadged Fathers to wiâ— Ireneus Ierome Epiphanius Austine witâ— many such others should deseruedly be reputed for Heretikes for their condemning of true Doctrines for Heresies and the belieuers of them for Heretikes and on the contrary syde Florinus the Manichees the Eunomians Vigilantius Iouinian the Donatists Pelagius many other such should be accompted for their teaching of true Doctrines Orthodoxall Authors and might haue iustly complayned of their insupportable wronges and indignities proceeding from the pens of the foresaid fathers An absurdity which I thinke no man enioying the benefit of his fiue senses wil allow And yet the admittance of our Newtrallists Paradoxe inanoidably draweth on this infereÌ„ce Another Absurdity accompanying the former doctrine is this that Heretikes should be true members of Christs church This I thus deduce for seing by the consent of all learned men none can be saued but such as are true members of Christs church for otherwyse Turkes and Iewes dying in the state of Turcisme and Iudaisme might be saued and seing the foresaid registred Doctrines and their Authours are condemned for Heresies Heretiks both according to the Authority of Gods church according to the true definition of Heresy aboue in the beginning set downe for the said Heretikes haue made choyce of those their heresies and do maintaine them most frowardly against the whole church of God not submitting their iudgments to it must of necessity follow that if those men could be saued then Heretikes continuing Heretikes are members of Christs true church then which what Paradoxe can in it selfe be accompted more absurd or in the iudgment of learned men more incredible considering with what acerbity of comportement the Apostles and all the Orthodoxall learned pious Fathers both in their wrytings and otherwyse haue in all ages entertayned Heretikes as aboue I haue manifested Furthermore if an Heretike continuing an Heretike can be saued then hath the auncient church of Christ vsed great tyranny to diuers such Professours by vndeseruedly punishing such meÌ„ with losse of Goods Imprisonments Excommunication Banishment sometymes with death it selfe for such were the punishments appointed by the auncient church and Christian Emperours against Heretyks as I haue shewed in the nynth chapter Againe supposing the truth of the doctrine of these Omnifidians yet obserue how repugnant it is to all reason and otherwise absurde eueâ— in it owne nature I will heere passe ouer diuers reasons alleadged in the precedent Chapters insist a little in some few of them The first It is certaine that that Faith which belieueth some articles and yet belieueth not other articles which are no lesse true and
such is the fayth of our Newtrallists is no true supernaturall fayth seing it beleiueth nothing through the authority of God and his church both which reueale propound all articles alike and indifferently to all men to be belieued Now what more crosse to reason then that a bare opinion not relying vpō any supernaturall grounds as neither hauing God for its Reuealer nor the Church for its Propounder conceaued only through morall inducements and therfore euer standing obnoxious to errour and mistaking should be able to purchase eternall Saluation to mans soule Againe how aduerse is it to all true iudgment to auerre that it is no preiudice or hinderance to mans saluation to belieue those principles of Religion which teach aduaunce all libertie sensualitie in cōuersatiō manners do depresse disparage all Chastity Fasting voluntary Pouertie keeping of the Commaundements and finally all serious and painfull labours and works of vertue piety and mortification for it is most contradictory in the very tearmes and no lesse repugnant to Gods sacred word that that doctrine which (u) 2. Pet. 3. promiseth lybertie and (x) Iudae vers 4. transferreth the grace of God into wantonnesse should be accounted the (y) Mat. 7. Luc. 13. straite way which leadeth vnto lyfe Furthermore can it be conceaued as sorting to Gods most mercifull proceeding with man that he should cut off the liues of those men with most fearefull sodaine and prodigious deaths and particulerly of Caluin who was eaten away with lyce a death peculiar to diuers of Gods most capitall Enemyes as to Antiochus Herod Maximinus others who first broached the Doctrines of Protestancy if the sayd Doctrines had either bene true in themselues or at least of that coldnes and indifferency as that they might comport and stand with the soules saluation No. God is iust withall mercifull therfore neuer extraordinarily punisheth but for extraordinary sinns Poore men that they were who comparted as it should seeme both in the diuulging of their mendacious and lying Doctrines as also in their vnexpected and sudden deaths with the false Prophets (z) 3. Reg. of Achab But to hasten to an end in the enumeration of the Absurdities following the foresaid Paradox of saluation in euery Religion and to come to that which within its owne largenes inuolueth many improbabilities If Catholikes Protestants notwithstanding the disparity of their fayth can both attayne to Heauen in vayne then is the doctrine of Recusancy ioyntly taught on both sides in vayne haue so many scores of Reuerend and Learned Priests and others of the Laytie in our owne Countrey whose blessed soules I beseech to pray to God daylie for the remission of my many sinnes suffered cruell deaths in the late Queenes raigne only because they refused to present themselues at the seruice of the Protestants But they are gone and most happily gone for (a) Tertul. de Praeser Clauis Paradisi sanguis Martyrum In vayne likewyse these later yeares haue diuers lay Persons endured cōtrary to his Maiesties naturall inclination most prone to mercy and commiseration great losses disgraces and imprisonments only for the said cause But who can thinke that vertuous and learned men are so prodigall of their lyues and bloud and English Lay Catholikes so insensible of their temporall states children and posterity as that they would wilfully precipitate and cast themselues into those miseries only for not belieuing and exercising points of Indifferencie and such as may stand with their soules eternall Happines In vayne also then haue the Learned men on both sydes spent out their whole liues in defending ech man his owne Religion in their most painfull and voluminous bookes and wrytings if so they dissented one from another in matters of such supposed small importance In vayne and without iust cause and therfore most cruelly haue many States in Christendome in our age imposed proscription banishments and other insupportable disgraces to such of their owne subiects as will not imbrace their owne doctrine though both sydes did conspire and agree in the fundamentall points of fayth In vayne also both euer since Luthers reuolt as also at this present haue there byn and still are such Insurrections of Subiects against their Princes such bloudy and implacable warres betweene absolute Princes themselues such deuastation and depopulation of whole Countreys such maine battayles and fieldes fought with losse of diuers hundred thousand lyues and lastly such incessant and interrupted besieging and taking of great Citties townes with effusion for the most part of much innocent bloud of Women and Children and all this originally and principally for matter of Religion I say in vayne and most iniuriously haue all these attempts actions byn vndertaken if the disagreements in Religiō for which they were vndertaken betweene Catholikes and Protestants were of that reconcileable nature as that the professours on both sydes notwithstāding their diuersity of fayth might ioyntly be saued What can we now reply heereto in the behalfe of our Newtrallists Shall we say that the most learned men of all Religions that Kings Princes States and many hundred thousand subiects of Christendome were and still are actually mad and out of their senses in menaging these their deplorable attempts for Religion that the all-reconciling peaceable Newtrallist who throgh his pliable sterne of disposition in these spirituall matters is become of the halfe-bloud with the Atheist and who wanteth as is commonly noted both learning grace vertue is particulerly enlightened by God in setting downe what articles of fayth are only necessary to mans Saluation and what are to be reputed but as accessory and of smaller importance To such straites we see is the defence of the former doctrine driuen vnto Seeing therefore this doctrine of our Omnifidians or rather Nullifidians for indeed while they seeme to allow all Religions they take away all Religion is encompassed on all sides with so many notorious absurdityes as are displayed in this Chapter and seing it cannot be true except there be a retrogradation of all matters heere on earth and a turning of the world as they say vpside downe that is except the most learned become most madde and the most ignorant most wise Therfore since such comportment and carriage of thinges is not sorting to Gods Prouidence and Charity towards manking let euery man who thinketh he hath a soule to saue or loose vndoubtedly assure himselfe that there is but one true Fayth or Religiō wherin he may auaileably expect saluation and that the sauing fayth of Christ wherewith the soule is cloathed is like vnto the inconsutible garment of Christ both being incapable of diuision renting or partition Now for the greater illustration of this point by way of similitude and as tending towards the closure of this treatise Imagine that a man pretendeth right and title to certaine Lands taketh aduice of all the learned Lawyers Coūsellours of the whole Realme to
erroneous opinions touching Fayth against the then present Church of God But to returne more particulerly to the Subiect of this Treatise The source from whence this Libertinisme in beliefe impugned heere by me did take it origen and beginning is the contempt of the authority of Christs Church and the assumed authority of ech mans priuate Spirit For thus reasoneth the Neutrallist in Religion Both the Papists and Protestants do agree in belieuing the Trinity the Incarnation the Passion c. But they maynly dissent touching Purgatory praying to Saints Freewill Sacrifice of the Masse c. Therefore I will imbrace and follow the acknowledged doctrine of them both meaning the Doctrine of the Trinity the Incarnation the Passion and hould it necessary only to Saluation since in it all sides do conspire But seeing the dissentions in religion amonge the Papists and the Protestants are of these secondary and lesse principall points only to wit Purgatory prayer to Saints c. and seeing it is impossible that both the Protestant and the Papist should teach truly in the sayd Articles for they teach meere contrary doctrines therein so as if the one side teach true it necessarily followeth that the other side teacheth false And further seeing I haue no more reason once reiecting the authority of Gods visible Church to belieue the one partie more then the other and it is impossible for me to belieue them both Therfore my priuat Spirit biddeth me to belieue neyther but to hould the doctrines of Purgatory prayer to Saints Freewill c. and all other controuerted points of Fayth at this day betweene the Papist and the Protestant to be matters meerely accessory and of such indifferency as that neyther the true or false beliefe of them can further nor hinder my Saluation Thus farre argueth our Newtrallist who whyles he wil be of all Religions is indeed of no Religion Then which as if Religion were but a meere abstracted Notion in the mynd what can be excogitated to be more impious and Athiestical in it selfe more repugnaÌ„t to the sacred Scriptures more crosse to the practise of all Antiquity and as heerafter shall be proued more aduerse to all naturall Reason But good Reader as vnwilling to traÌ„sgresse the accustomed limits of a Preface I will detayne thee no longer only for some delibation and tast of the Subiect heerafter handled I will conclude with the sentence and iudgment of S. Augustin passed vpon the Pelagians who belieued in the Trinity in Christ and his PassioÌ„ were men of honest and morall conuersation yet for houlding That only by the force of Nature without the assistance of Gods grace a Man was able to exercise vertue flie vice a point no more fundamental then most of the CoÌ„trouersies betweene the Catholikes the Prostants they are registred for Heretikes by S. Augustin and consequently not to be in his iudgment in state of Saluation His words are these (9) Epist. 120. c. 37. Nec tales sunt Pelagiani quos facilè conteÌ„nas sed continenter viuentes atque in omnibus operibus laudabiles Nec falsum Christum sed vnum verum aequalemque Patri coaeternum veraciterque hominem factum venisse credentes venturum expectantes sed tamen ignorantes Dei iustitiaÌ„ suam constituere volentes Haeretici sunt Thus S. Augustin with whom I end leauing thee Curteous Reader to the deliberate and studious perusall of these ensuing Leaues and intreating most earnestly the prayer of all good Catholikes for the remission of my infinite sins for a happy hourâ— of the dissolution of my old and decayed Body Thy Soules wellwishing friend VV. B. P. The Contents of the ensuing Treatise THAT a man who belieueth in the Trinity the Incarnation the Passion c. And yet belieueth not all other Articles of ChristiaÌ„ Fayth cannot be saued And first of the definition of Heresy and of an Heretike Chap. 1. The foresayd Verity proued from the Holy Scripture Cap 2. The same proued from the definition nature and propriety of Vnity in Fayth Cap. 3. The same proued from the want of Vnity in Fayth between the Catholike and the Protestant touching the Articles of the Creed Cap. 4. The same euident from the like want of vnity of Fayth betweene the Catholike and Protestant in Articles necessarily to be belieued and yet not expressed in the Creed Cap. 5. The same proued from the authority or priuiledge of Gods Church in not erring eyther in her definitions of Fayth or condemnation of Heresies and first by Councells Chap. 6. The same proued from the like infallillible authority of the Church in not erring manifested from the testimonies of particuler Fathers Cap. 7. The foresaid Truth euicted from that Principle that neither Heretikes nor Schismatikes are members of the Church of God Chap. 8. The same proued from the punishment ancieÌ„tly inflicted vpon Heretikes by the Church Chap. 9. The same proued by arguments drawne from Reason Chap. 10. The same proued from the different effects of Catholike Religion and Protestancy touching Vertue and Vice Chap. 11. The same Veritie proued from the feareful deaths of the first broachers of Protestancy Ch. 12 The same confirmed from the doctrine of Recusancy taught by Catholikes ProtestaÌ„ts Ch. 13 The same manifested from the writings of the Catholikes and Protestants reciprocally charging one another with Heresy and from the Insurrections Warrs and Rebellions begun only for Religion Chap. 14. The same proued from the Protestants mutually condemning one another of Heresy Chap. 15. The same demonstrated from the many absurdities necessarily accompanying the contrary doctrine Chap. 16. The Conclusion of the whole Chap. 17. THAT A MAN WHO BELIEVETH IN the Trinity Incarnation Passion c. And yet belieueth not all other Articles of Christian fayth 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 Prolegomenon or Preface to prefixe and set downe the true definition of Heresy or an Heretike since this method will giue light to this whole ensuing Treatise diuers passages therof being principally founded vpon the definition and nature of Heresy and will best manifest what opinions be Heresyes and what men Heretikes and consequently seing Heresy is incompatible with saluation and cannot stand with the purchase of Heauen will demonstrate that not any one Religion professing the name of Christians which doth maintaine but one Heresy can iustly promiâ—â— to it selfe the hope of Eternall life Well then Heresy or Haeresis as wâ— tearme it in Latin is a Greeke word â—â—gnifying as much as Electio Election 〈◊〉 Choyce comming of the Greeke verâ—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Latine Eligo to Choose or maâ—â— Choyce of as (a) lib. de praescript c. â— Tertullian and S. Iâ—rome (b) in c. 5. Epist. ad Galat. do well note so that this woâ—â— Haeresis