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
Church S. Ierome distinguishing Schisme from Heresy thus discourseth Inter (m) In c. 3. ad Titum Haeresim Schisma hoc interesse arbitramur c. We take this to be the difference betweene Heresy and Schisme That Heresy maintayneth a peruerse and false Doctrine wheras Schisme ab Ecclesia pariter separat in like manner separateth a man from the Church in regard of dissention and disobedience iâ— our Bishops S. Augustine thus woundeth a Schismaâ—â—ke (n) Lib. de fide sym c. ro Haeretici Schismatici congregationes â—as Ecclesias vocant c. Heretikes and Schismaâ—â—kes do call their congregations the Churches But â—eretikes do violate their fayth in belieuing falsely â—â—uching God whereas Schismatikes though they â—â—lieue the same points which we belieue yet throgh â—â—eir dissentions they do not keep fraternall Charity â—herfore we conclude that neyther an Heretike beâ—ogeth to the Catholike Church because he loueth 〈◊〉 God nor a Schismatike because he loueth not â—s neighbour To conclude (o) Lib de fide ad Pet. c. â— S. 3â— Fulgentius agreeth â—ith the former reuerend Fathers thus sayâ—â—g Firmissimè tene c. Belieue for certayne and â—â—ubt not that not only Pagans but also Iewes Heâ—â—tikes Schismatikes who dye out of the Church â—e to goe into euerlasting fire And thus far concerning Schismatikes â—ho because they be not of the Church caÌ„â—ot obtayne saluation which point being â—ade euident by so many authorityes both â—â—uine humane then much more strongâ—â— may we conclude that Heretikes as exâ—â—eding the Schismatiks in prauity and maâ—e and being excluded with them in like â—â—rt out of Christs Church cannot be saâ—ed But before I end this Chapter giue me â—aue good Reader to expatiate a little beyoÌ„d my designed limits O then you Schismatikâ— heere in our owne Countrey whose souleâ— are wholly absorpt in earthy and muddâ— considerations cast your eyes vpon you owne states and vse some small introuersion vpon your selues You see heere whaâ— a daungerous censure the Auncient church of Christ by the mouths of its chiefe Pastorâ— and Doctours hath thundred agaynst you It sayth you are not of Christs Church you aâ— aliens straungers thereunto It further pronounceth that dying in such your state yoâ— are depriued of all hope of saluation Gooâ— God! what stupor and dulnes of yours â— this Are you Christians preferre then Chriâ—â— before the world Feare you God more theâ— man Giue then to God what is Gods and to Casaer what is Caesars Reflect vpon three principles of the Catholike and therefore you owne Religion The first that God ordinarily deriueâ— his grace into mans soule by the conduits oâ— the Sacraments and giueth absolution oâ— ones sinns particulerly by the Sacrament 〈◊〉 Pennance and confession not otherwise you wilfully depriue your selues of the participation of the Sacraments and thereby 〈◊〉 grace and of the remission of your sinnes are you not then as dryed branches void that heauenly iuyce which giueth lyfe the soule you want this grace and forgiuenes of your sinnes where then is your hope of eternall life remeÌ„ber the Apostles words â—nd be afrayd gratia Dei vitae aeterna and do not disioyne those asunder which S. Paul â—ath so inseparably vnited The second is The vncertainty of any parâ—icular mans saluation which point is able â—o stryke you dead through feare and the â—ather since it is no small signe of a mans fuâ—ure damnation deliberately and wilfully yeare after yeare to deuide himselfe from Christs church and from all the spirituall â—nfluences streaming from thence The third That there is a Purgatory the â—aynes whereof though terminable yet are â—nsupportable Suppose then the best that 〈◊〉 that you finally dye with true RepentaÌ„ce â—nd reconciled to Christs church which â—et is not in your owne power but out of â—he maine Ocean of Gods mercy neuertheâ—esse your owne fayth assureth you that you must suffer in that place euen insufferable â—orments for your former disunction that â—our continuance in dissembling thus with God serues but as bellowes the more to â—low that dreadfull fire O how great inteâ—est then are you to pay in the end for the â—nioying of this your mispent tyme If you â—â—e Catholikes though but in hart you belieue all heere sayd and therefore may the more assuredly presage of your owne future misery Yf you doe not belieue these three points of Catholike Religion then are youâ— damned no lesse for want of true Fayth in Christ then otherwise by your vnchaungeable Schismaticall liues for want of due coÌ„formity to the church of Christ Therefore I wish you to awake out of that spirituall letargy of the soule daily meditate on thaâ— of the Apostle Corde creditur ad iustitiam orâ— fit confessio ad salutem (q) Rom. 10. With the hart we belieuâ— vnto iustice but with the mouth Confession is maâ—â— vnto saluation And lest that dreadfull commination and threate of our Lord and Sauiour preuayle with you heerein (r) Luke 12. 〈◊〉 that denyeth me before men shal be denyed before the Angells of God But I will stay my selfe remembring my vndertaken Subiect and will proceed to the next Head THE FORMER TRVTH PROVED from the consideration of the punishments anciently inflicted vpon Heretikes by the Churcâ— of Christ CHAP. IX HAVING in the precedent Chapters shewed the Iudgement of tâ—â— church of Christ by way of doctrine speculation agaynst Heresy and Heretikes in generall we will in â—his place insist in relating the practice of the â—ayd church agaynst Heretikes consisting in â—he punishments aunciently inflicted vpon Heretikes by the authority of Gods church from the consideration wherof we may easily gather that the church of Christ in those â—ymes infallibly taught that Heretikes so liuing and dying could not be saued seeing â—t would neuer impose such multiplicity of â—euere punishments vpoÌ„ men for their houlling of those doctrines which might stand with the saluation of the belieuers of them And first we are heere to obserue that the punishments inflicted vpon offendours by the church were eyther Ecclesiasticall or Politicall Ciuill The first of Ecclesiasticall punishments â—or Heretikes was Excommunication by the which Heretikes were driuen away from â—he Sacraments were depriued of the common suffrages and prayers of the whole church and finally banished from the community comfort of the godly and faythfull This censure of Excommunication of Heretiks is most auncient seeing that it had 〈◊〉 beginning from the first times that counâ—ells began to be celebrated for the extirpaâ—ion and rooting out of Heresies is founded vpon all those places of Scripture in the foregoing chapters alleadged agaynst Heresy and Heretikes Another Ecclesiasticall censure agaynst Heretikes is the depriuing them of all the vse of spirituall power and authority whether it be of order or Iurisdiction This kind of power belongeth only to Ecclesiasticall Persons or the Cleargy according heereto if a Priest became an open Heretike he was
obiect of implicite fayth thâ— which articles as a man is bound implicitely to belieue in the fayth of the church so â—he is bound expressely not to belieue any thing contrary to the sayd articles Seing then diuers Controuersies betwene the Catholikes the Protestants are included vnder this implicite fayth and that the church of God houldeth of them but one way It manifestly followeth that the contrary belieuers of those points doe erre in their beliefe and consequently for want of this true implicite and necessary Fayth cannot be saued 3. A third reason may be this It is proper and peculiar to vertues infused such â—e Fayth Hope Charity that euery such vertue is wholy extinguished by any one act contrary to the said vertue Thus for example one mortall sinne taketh away all chaâ—ity and grace according to that (f) Matth. 28. He that â—ffendeth mone is made guilty of all One act of Despayre destroyeth the whole vertue of Hope then by the same reason one Heresy wholy corrupteth extinguisheth all true â—ayth Therefore seeing Fayth is a Theoloâ—icall and infused Vertue this fayth is deâ—royed with one act of Heresy whether it â—e about Purgatory Prayer to Saints Freewil or any other Controuersy between the Catholiks the ProtestaÌ„ts Therfore whosoeuer denyeth Purgatory or any of the rest graunting their doctrines to be true is depriued of all infused fayth touching any articles of Christian Religion whether they concerne the Trinity or the Incarnation or any other fundamentall point which he may seeme to belieue But without (f) Hebr. 11. Fayth that is without true infused and Theologicall Fayth it is impossible to please God as the Apostle assureth vs. 4. A fourth reason shal be this It is most certaine that what generall propension nature or rather God himselfe by nature as by his instrument hath engrafted in all men the same is in it selfe most true certayne and warrantable As for example Nature hath implanted in each mans soule a secret remorse of conscience for sinnes transgressions committed as also a feare of future punishment to be inflicted for the sayd sinnes perpetrated therefore from hence it may infallibly be concluded that sinne it selfe is to be auoyded and that after this life there is a retribution of punishment for our offences acted in this world since otherwise it wold follow God should insert in mans soule idlely vainely and as directed to no end certayne naturall impressions and instincts which to affirme were most derogatorâ— to his diuine Wisdome and repugnanâ— to that aunciently receaued Axiome God Nature worketh nothing in vayne Now to apply this we find both by history and by experience that diuers zealous feruent Professours of al Religions whatsoeuer both true and false haue bin 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 Religion proceedeth from a general 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 our Fayth and Religion And thus according heereto we find that euen the Athenians who were Heathens though they did err touching the particuler Obiect heerin as worshipping false Gods were most cautelous that no one point should be infringed or violated touching the worship of their Gods The like Religious seuerity was practized by the Iewes as Iosephus witnesseth And God himselfe euen in his owne written word threatneth that (g) Apoc. 22. Whosoeuer â—hall eyther adde or diminish to the booke of the Apocalyps written by the Euangelist from him he wil take away his part out of the booke of life Now â—f such daunger be threatned for adding to or taking from more or lesse then was set downe by the Euangelist in this one booke how can then both the Catholiks and Protestants haue their names written in the booke of life Since it is certayne graunted 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 and his Apostles did teach But to returne to our former reason From all this we deduce that no points of true Christian Religion are of such cold IndiffereÌ„cy as that they are not much to be regarded or that they may be maintayned contrary waies by contrary spirits without any daunger to mans Saluation but that they are of that nature worth and dignity as man is to vndergoe all kind of torments yea death it selfe before he yield or suffer the least relapse in denying any of the sayd verityes 5. The fift and last reason to proue that the maintayning of false doctrines now questioned betweene the Christians of these tymes are most preiudiciall and hurtfull to the obtaining of our Heauenly blisse wherin at this tyme I will insist may be taken from the consideration of the different effects which the contrary doctrines particulerly betweene the Protestants and Catholikes produce in mens soules touching the exercising of vertue or vice Since most vndoubted it is that the belieuing of such opinions which of their owne nature do impell and as it were violently draw the soule to vice loosenes and impurity of manners and conuersation cannot stand considering Gods infinite hate to sinne and sinners with the hope of eternall happynes And the chiefe reason hereof besides others is this In that the Will which is the seate of vertue or vice doth necessarily irresistably worke as the Vnderstanding in which resideth Fayth all false doctrine doth dictate to the Will Now then the Vnderstanding being infected with Heresies tending directly to the planting of vice and eradicating of all vertue in the soule it of necessity followeth that the Will must worke and exercise it selfe according to those false principles which the Vnderstanding suggesteth to the will for true this with the greater facility in regard of the pronesse of mans nature throgh our first Parents fall enclined to liberty pleasure and sensuality But because the subiect of this reason is a large field to walke in and the truth therof is to appeare by seuerall instances drawne from diuers particuler doctrines maintayned at this present by the Protestants and all breathing nothing but vice dissolution and all turpitude in manners therefore I will reserue the ensuing Chapter for the fuller manifestation of the truth in this point THE SAME PROVED FROM the different effects of Vertue and Vice which Catholike and Protestant Religion doe cause in their Professours CHAP. XI THE first doctrine of this Nature wherein we will insist mantayned by the Protestants denyed by the Catholikes is the Impossibility of keeping Gods commaundements according heerto (a) Ser. de Moyse Luther sayth The ten commaundements appertayne not to Christians with whom Fox conspireth in
91. All they that workâ— iniquity shal be confounded And againe Ecclesiast 40. Death bloud contention edge of sword oppression hunger contrition whippes are created for sinners And further Psal 9.10 God shaâ— raigne snares of fyre vpon sinners brimstome with tempestuous wynds shal be the portion of their cuppâ— (c) Matth. 25. our Sauiour speaking of Sinners saith Depart you accursed into euerlasting fire Beside infinite other places of like nature Now to the former Premises may I adâ—oyne the Confessions euen of Protestants â—hemselues who confesse that the liues of Catholikes are commonly farre more verâ—uous and of better edification then the liues â—f the Protestants who by their owne ackâ—owledgments lye groueling in all sensuaâ—itie For thus euen Luther sayth heereof When we were (d) Dominica 26. post Trinitatem seduced by the Pope euery man â—id willingly followe good works and now euery â—an neither sayth nor knoweth any thing but how 〈◊〉 get all to himselfe by exaction pillage theft lying â—sury c. to which ConfessioÌ„ to omit diuers others (e) In loc com cap. de Decalogo in explanat tertij praecepti Musculus a forward ProtestaÌ„t subcribeth sayng Vt verum fateor c. That 〈◊〉 may confesse the truthe heerein they are become 〈◊〉 vnlike to themselues that wheras in the Papacy â—hey were Religious in their Errours and Superstiâ—â—â—n now in the light of the knowne truth they are â—ore profane then the very Sonnes of the worlde Which disparity of liues and conuersation â—an be iustly ascribed to no other cause then â—n that the Protestants were ready to put in â—ractise what afore they had learned by speculation of their owne Doctrines which â—oint then being thus I meane that the Doctrine of the Protestants do depresse vertue â—nd blandish contenance and exalt vice â—nd thereupon the liues of the Protestants by confession of themselues and to the disedyfying of their followers are becomâ— actually farre worse and lesse vertuous theâ— the liues of the Catholikes I here demaund how it can be warranted by any shew oâ— reason that these Doctrines of the Protestants begetting so great a chaunge froâ— vertue to vice in their professours can bâ— reputed but as points of Indifferency Oâ— that men belieuing them practising theâ— in their conuersation and finally dying iâ— them can be saued So contrary it is to oâ— Sauiours prescript If thou (f) Mat. 19. wilt enter into lifâ— keep the Commaundements Sinne being indeâ— so great an enemy to mans Saluation as thâ— God himselfe vouchsafed to be incarnate 〈◊〉 to suffer an opprobrious death only for thâ— taking away of the sinnes of the world THE SAME PROVED FROâ— the fearefull deaths of the first broachers of Protestancy CHAP. XII IN this next place we will briâ—fly take a suruey of the particulâ—â— deaths of some few of the chiefâ— Protestants who haue byn thâ— first stampers or broachers of the Controueâ—sies betweene the Catholikes and the Prâ—testants then we will leaue to the iudâ—ment of others whether those kinds of death 〈◊〉 befal in Gods accustomed proceedings 〈◊〉 men who first did set on foote and mainâ—yne points and positions of Religion of â—at Indifferency as that either the belieuing 〈◊〉 not belieuing of them may well comâ—ort and stand togeather with mans salâ—ation To beginne with Luther omitting to â—eake either of his vicious life or of the liues â—f others heereafter set downe though conâ—â—ssed and displayed for such by many of â—â—eir owne Brethren It is certayne that â—uther (g) Cochlaeus in vita Lutheri Whose sudden death is also confessed by Dauid Chitracus an eminent Protestant in orat funebri Christophori Ducis Megapolitani these words Lutherus ipse vesperi mensae assidens paucis post diam noctem horis decessit dyed very sudainly for when at â—â—pper being in good health he had fed â—uteously vpon great variety of meates â—ntertayned his guests then with him with â—itty but dissolute discourses the very â—â—me night he dyed Zwinglius was slayne in the warrs of Gerâ—any vndertaken for Religion only in â—hich warres he dyed not as a Preacher but 〈◊〉 a warriour armed in the field and yet 〈◊〉 such sort that Gualterus an earnest Proâ—â—stant sayth thus of him (h) Gualterus in his booke intiâ—led Apologia pro Zwinglio p. 31. Nostri illi c. â—iuers of vs are not affrayd to pronounce Zwinglius haue dyed in sinne and therefore to haue dyed the â—â—me of Hell (i) Cochlaeus in Actis Lutheri 1537. Oecolampadius the reputed Bishop of Basill where he lyeth buried and a man most forward in spreading the points of ProtestaÌ„cy went healthfull to bed but was found by his wife dead in the morning in his bed Andreas Carolstadius an eminent Protestant and a great aduauncer of the supposed Ghospell was killed by the Diuell as certayne (k) In their Epistle de morte Carolstadij ministers euen of Basill do iustify Iacobus Andreas a famous Lutheran and in other points an earnest Protestant lyueâ— and dyed as (l) Hospinian in histor Sacra part 2. fol. 389. Hospinian the Protestant wryteth as if he had had no God but MammoÌ„ Bacchus he neuer praying neyther going to bed norysing from thence and that in the residue of hiâ— life he shewed no Godlines Who (*) So ZaÌ„chius the ProtestaÌ„t affirmeth in his Epistles printed 1609. l. 2. p. 340. also was once taken in Adultery Caluin the refiner of all Protestancy and chiefe supporter of all controuerted points agaynst the Catholikes dyed being consumed with lyce and wormes extremely blaspheming agaynst God of whose death (m) In Theolog. Caluinist l. 1. fol. 72. This particular manner of Caluins death is witnessed by Ioannes Herennius a Caluinist preacher who was present as Caluins death as he witnesseth in his libello de vita Caluini Conradus Schlusselburg a famous Protestant thus wryteth Deus manu sua potents c. God with his mighty hand did visit Caluin for he despayred of his saluation called vpon the Diuells and gaue vp his soule swearing and blaspheming Caluin dyed being eaten away with lyce for they sâ—bred about his priuy members that none about him could endure the stench and smell Thus far the foresayd Protestant Finally Melancthon a great pillar of Protestancy made so bad an end as that Morlinus his owne scholler and a forward Protestant despayred of his saluation thus writing in his publike Lectures Si possem redimere c. If I could redeeme the Saluation of our mayster Philip Melancthon with the perill of my life I would do it But he is caryed to the horrible tribunall of God to plead his cause there c. See hereof also Slusselburge in Theolog. Calu. l. 2. art 10. Now then seeing all these men belieued all the fundamental points of Christian Religion as the Trinity the Incarnation the Passion c. seeing also they were the most principall men that first introduced disseminated ProtestaÌ„cy
throghout the world spending their whole liues in spreading and defending the same by their wrytings Finally seeing God did cut them off by such calamitous miserable and prodigious deaths which is to be feared were but presages of the eternall deaths of their soules who can otherwise be perswaded but that all this was wrought by the iust hand of God not so much for their personall sinnes proceeding of humane frailty for there were and are many others as great sinners as they and yet escaped such dreadfull ends but for their first inuenting maintayning and preaching of the Protestant fayth and Religion and empoysoning almost all Countreyes with such their false sensuall doctrines which being graunted how then can it with any truth of reason be supposed that the positions of Protestancy impugned by the Catholikes should contayne nothing but matters of Indifferency or that a man whether he belieue them or not belieue them may alike and indifferently be saued THE SAME PROVED FROM the doctrine of Recusancy taught both by Catholikes and Protestants CHAP. XIII I Haue thought good to draw another argument from the common taught and approued doctrine of Recusancy in euery ReligioÌ„ though this head may seeme to haue a speciall reference to the reason afore touched in part be therein implicity included wherein is shewed that nature herselfe hath imprinted in the professours of all Religions a Religious care punctually to keep and preserue euery article of their Religion Now heere we are to premonish that if in the iudgement of all learned men both Catholike and Protestant it is thought an action most wicked vnlawfull and not to be performed but without finall repentance vnder payne of eternall damnation that a man should communicate only in going to the Church and in hearing but a sermen contrary to that Religion which himselfe belieueth for true though this may seeme to be coloured vnder pretense of obseruing the Princes commaundement for feare of loosing our temporall estates I say if this action be thought vnlawfull wherin neuerthelesse the performers thereof doe not punctually vndertake to maintayne or belieue any one Hereticall or erroneous position how then can it be reputed as consonant to reason or Religion that men belieuing different opinions of fayth and promiscuously communicating in prayer with a contrary Religion to their owne should neuerthelesse all be saued since the first fault coÌ„sisteth as some would interprete though falsely only in an externall and materiall as the SchoolemeÌ„ speake going to the Church of a different Religion whereas this other doth directly and openly rest in defending articles at least in its owne iudgment of a Religion contrary to the truth of Christian Religion for such is the case herein eyther of Catholikes or Protestants But before we particulerly enter into this discourse we will heere insist as most pertinent to our purpose in relating the two most religious Examples of Eleazar and the Widow with her seauen Sonnes recorded in the Bookes of the Machabees Touching the first we reade (1) 2. Machab c. 6. that Eleazar being a most auncient graue and learned Man was so far from eating of the meates sacrifized to Idolls according to the prohibition of the Iewish lawe that when certaine men as tendring his old age and moued thereto as the Text sayth iniqua miseratione through vnlawfull pitty proffered him other flesh to eate vnder colour whereof they would tell the Tyrant King thereby to saue his lyfe that he had eaten of the sacrifized meates that he did choose rather to vndergoe a most cruell death then to feigne that he had eaten of the sayd sacrifized flesh And so accordingly he suffered â— most glorious Martyrdome thus speakinâ— to God in the middest of his torments (2) Vbi supra For thy feare ô Lord I do suffer these things As concerning the (3) 2. Machab c. 7. Widdow with bâ— seauen Sonnes O what spirituall resolutioâ— appeared in them all Indeed able to vpbrayd vs ChristiaÌ„s with our luk-warmnest in professing our fayth They all suffered most exquisit torments and in the end most bloudy deaths only because they would not at the Kings command eate of Swynes flesh which was contrary to the Lawe of Moyses And this both the Mother still exhorting her sonnes to constancy heerein all her seauen Sonns performed with such an admirable resolution both in their answeres to the Tyrant during their torments and in their patience of suffering death as that considering her sex and the tendernes of their yeares it might be truly sayd that weaknes was heere able to instruct strength and youth old age Now from these two most remarkable Examples I thus argue The tyme of the old Testament was much inferior in worth dignity and many priuiledges to the new testament seing to them in the Old things as the (4) 1. Cor. 10. Apostle witnesseth did happen as in a figure whereas the new Testament (5) Hebr. 8. as the sayd Apostle affirmeth is established in better promisses But now if in the old Testament men did choose to endure most cruel deaths rather then they would contrary to the Law eate forbiden Meates which in themselues were lawfully to be eaten were it not for the prohibition annexed vnto them And seeing though they had consented to the eating of them yet this being but anâ— externall Act or Ceremony they might neuerthelesse inwardly haue retayned and kept their true beliefe touching the Law yet since the performaÌ„ce of so small a matteâ— as it appeared in outward show could noâ— be without greate sinne and damnation oâ— the party so offending Shall any Christian thinke that now in the tyme of Grace anâ— of the New Testament which tyme exacteth more perfection at our hauds for 〈◊〉 (6) Luc. 12. whome much is giuen of him much shal be râ—quyred that men professing to belieuâ— with contempt of the Churches authoritâ— interposed therein contrary articles touching Christian Religion and dying sucâ— their different fayths in which the one sydâ— must of necessity mantayne a false fayth that men I say of both these sides can bâ— saued it is against all force of ReasoÌ„ againâ—â— the iudgment of the Primitiue Church â— finally against Gods Iustice And thus far concerning the two fore sayd exaÌ„ples in the Machabees Which Booke admitting them for the tyme not to be diuine Scripture yet it is acknowledged oâ— all sydes that the Histories recorded in the are true and that Eleazar and the Widâ— with her seauen Sonns performed most worth examples of piety and Religion and that they had yielded to the Kings Command in eating of forbidden meates they had as violating the law giuen to them by God without repentance incurred damnation And this is the iudgment of the auncient Fathers Catholike Doctours and the learned Protestants But let vs descend more particulerly to the doctryne of Recusancy and examine whether it be lawfull to exhibite our selues present at that Church in tyme of diuine seruice
auditis nec vocatis Geneuae 1582. A threefold Answere to the Brethren of Tubinga their threefold writing concerning three most weighty Questions c. Of the supper of the Lord Of the Maiesty of Christ as Man And of not condemning the Churches of God before they be heard or called Ad Iohannis Brentij argumenta Iacobi Andreae Theses quibus carnis Christi omni praesentiaÌ„ nituntur confirmare id est aduersum renouatos Nestorij Eutichetis errores Responsum Geneuae 1570. An Answere to the Arguments of Iohn Brentius to the Conclusions of Iacobus Andreas by which they endeauour to confirme the Vbiquity or presence of Christs flesh euery where that is to say against the renewed Errors of Nestorius Eutiches Apologia ad omnes Germaniae Ecclesias reformatas quae sub Zwingliani Caluiniani nominis inuidia vim iniuriaÌ„ patiuntur Tiguri 1578. An Apology of all the Reformed churches of Germany which through the Enuy of the Name of Zuinglius Caluin do suffer violence iniury Christopheri Pezelij Apologia verae doctrina de dâ—â—â—itione Euangelij apposita Thrasonicis praestigijs Iohannis Wigandi Wittenbergae 1572. An Apology of the true Doctrine concerning the Definition of the Ghospell against the Thrasonicall enchantments of Ioannes Wigandus by Christophorus Pezelius Colloquij Montisbelgardensis inter Iacobum Andreae Theodorum Bezam Acta Tubingae 1584. The Actes of the Colloquy at Montbelgard betweene Iames Andrew Theodore Beza Veritatis victoria ruina Papatus Saxonici Losannae 1563. The Victory of Truth the Ruine of the Popedome of Saxony Hamelmannia siue Aries Theologizans Diaâ—gus oppositus duabus narrationibus historicis Herâ—anni Hamelmanni Neostadij 1582. Hamelmannia or the Theologizing Ramme A Dialogue against two Historicall Narrations of Hermanus Hamelmannus Christiani Kittelmanni decem graues perâ—iciosi errores Zwinglianorum in Doctrina de pecâ—atis Baptismo ex proprijs ipsorum libris colleâ—i refutati Magdeburgae 1562. Ten weighty pernicious Errors of â—he Zwinglians in the Doctrine concerning Sinne Baptisme Collected out of their owne books refuted by Christianus Kittleman Iohannis Mosellani Praeseruatiua contra venenum Zwinglianorum Tubingae 1586. An Antidote or Preseruatiue againsâ— the poyson of the Zwinglians by Ioannâ—â— Mosellanus De Vnitate personali supernaturali duarâ—â— Naturarum in Christo contra blasphemam Dispâ—tationem Eusebij Cleberi Pastoris Saugalensis iâ— Heluetia Tubingae 1586. Of the Personall Supernaturall Vnity of two Natures in Christ against the blasphemous Disputation of Eusebius Cleberus Pastour of Saugall in Suitzerland De gaudijs aeternae vitae quomodo Sacramentarij nobis illa gaudia imminuant Erfordia 1585. Of the Ioyes of Eternall life And how the Sacramentaries do in part defraude 〈◊〉 of them Now from all the premises aboue I hauâ— conclude that if the seuerall opinions among the Protestants be not in their iudgement maters of Indifferency but are by theÌ„selues truly reputed for Heresies the maintayners of them not houldden to be in state of Saluation as appeareth both from the Protestants reciprocall coÌ„demnations of one another as also from the former Titles of their owne Bookes written agaynst one another then with much more reason may the same sentence be pronounced of the many irreconciliable Controuersies differently belieued and houlden by the Catholikes and Protestants And the rather since as is aboue sayd there is a farre greater disparity and difference of doctrine betweene the Catholikes and the Protestants then betweene the Protestant the Protestant THE TRVTH OF THIS FORMER Doctrine demonstrated from the many Absurdityes necessarily accompanying the contrary doctrine CHAP. XVI SVCH is the sweet Prouidence of the Diuine Maiesty in disposall of thinges as that he euer causeth truth to be warranted with many irrefragable reasons and falshood to be attended on with diuers grosse and ineuitable absurdityes that so the iudgment of man may be the better secured for the imbracing of truth and remayne the lesse excusable if in place of truth it entertayne falshood Errour Of the reasons conuincing the infallible truth of our doctrine maintayned in this treatise I haue already discussed aboue in the tenth Chapter Now heere I will a little insist in disclosing the many and palpable absurdities accompanying the contrary doctrine which point will chiefly rest besides some other short insertions in a recapitulation of most of the former heads or braunches aboue handled For if this doctrine were true to wit that euery one might be saued in his owne Religion or that the beliefe only of the Trinity the Incarnation the Passion or the Creed were sufficient thereto notwithstaÌ„ding the beliefe of other erroneous opinions and heresies Then would it follow First that the holy Scriptures of Christ and his Apostles were most false which haue inueyghed so much agaynst Heresies and haue denounced the heauy iudgment of damnation agaynst the professours of them as aboue is shewed which comminations and threats the scripture in some places not only extendeth to all Hersies or Heretikes in generall without (a) Tit. 3. Gal. c. 5. Rom. c. 16. 1. Tim. 1. any limitation but also in some other they are particulerly restrayded to certayne Heresies seeming of smaller importance then the denyall of the Trinity the Incarnation the Passion the Creed c. as is euident touching the denying (b) 1. Tim. cap. 4.2 Tim. c. 2.1 Ioan. c. 2. of marriage and of eating of certayne meates and touching the Natures of Christ c. Now that the denyall of other inferiour articles of fayth then of the Trinity Incarnation c. is playne Heresy is demonstrated aboue both from the definition of Heresy and from the iudgment of the Primitiue Church Secondly the foresayd doctrine impugneth the definition of Fayth giuen by the (f) Hebr. c. 11. Apostle which definition of fayth comprehendeth a generall beliefe of all articles of Christian Religion and is not therefore to be limited to any one kind of them In like sort it destroyeth the priuiledges dignity of fayth set down by the foresayd Apostle who (g) Mat. vltimo Hebr. 11. promiseth saluation to him that hath faith as also that without fayth we cannot (h) Ephes 4. Act. 4. Rom. 12. c. please God but such excellencies cannot be ascribed to a Bastard fayth which belieueth some thinges true others false they are therfore eyther to be giuen to a true entire and perfect fayth in all points or els the Apostle grossely erred in assigning to fayth the aforesayd priuiledges seing a false fayth is no better then no faith at all Againe it depriueth a Christian faith of its true mark or character of Vnity so much celebrated by the (h) Ephes 4. Rom. 12. vide Cant. c. 6. Apostle Now then if Vnity of fayth be necessary to Saluation how can both Protestants and Catholikes expect saluation seeing there is no greater distance betweene the opposite parts of a Diameter then there is