that this remission of sinnes is performed when the soule by a true and inherent iustice and by infused guifts of God enioyeth a renouation of her selfe and therby becommeth truly iust in the sight of God the Protestants disallowing all inherent iustice doe only acknowledge an imputatiue (a) Kemnitius in exam Concil trid Caluin l. 3. instit c. 11. iustice or righteousnes which consisteth in that the iustice of Christ is as they teach only imputed vnto sinners so as wee remaine still sinners though sinnes be not imputed vnto vs through the iustice of Christ a doctrine most iniurious to the most meritorious passion and death of Christ Thus haue wee runne ouer the articles of the creede from whence wee collect that seeing as is aboue intimated he only belieueth auaileably truly the creede who belieueth it in that sence in which the Apostles did wryte it seeing there are meere different or rather contrary constructions of each article giuen by the Catholikes and Protestants so that if that construction of the Catholiks be true it followeth necessarily that the other of the Protestants befalse or contrarywise We may therefore ineuitably conclude that it is not sufficient to saluation for any one to say that he belieueth the creede who belieueth the words of it in generall without restrayning them to any peculier construction giuen eyther by the Catholikes or Protestants except he belieue it in that one particuler sence and none other which was intended by the holy Ghost when it was first framed by the Apostles 11. Now in this next place we are to demonstrate that graunting for a tyme by an Hypotesis or supposall that a man did beleeue the articles of the creed in their true sense or construction yet followeth it not that this beliefe though it be necessary were sufficient alone for a man to obtaine his saluation thereby and the reason heerof is because it is most certaine that there are diuers points of Christian Religion houlden necessarily to be beleeued in the iudgment both of Catholikes and Protestants accordingly are beleeued ioyntly both by Catholikes and Protestants and yet the sayd points are not contayned or expressed in the Creed Among others I will insist in these following 12. First That there are certaine diuine wrytinges of infallible authority penned by the holy Ghost which we commonly call the Scriptures of the oulde new Testament of which Testament we find no mentiō in the Creed and yet all men are bound vnder payne of damnation to beleeue that such wrytinges there are since otherwayes abstracting from the authority of the Church there were not sufficient meanes left to beleeue that it were a sinne to breake any of the ten Commandements or which is more that Christ Iesus was the true Sauiour of the world 13. Secondly That there are spirituall substances which we call Angels which now enioy the most happy sight of God and that many thousands of them did fall presently after their creation and are become those malignant spirits which vsually are tearmed Diuells 14. Thirdly That there is any materiall place of Hell where the wicked are tormented of which wee find nothing in the Creed in the iudgment of Protestants for although the word Hell be mentioned in that article He descended into Hell yet by the worde Hell the Graue is vnderstood by most of the Protestants 15. Fourthly That the paines of the damned shal be for all eternity and not for a certaine tyme only 16. Fifthly That Adam did presently vpon his creation fall from the grace of God and thereby transferred Originall sinne vpon all mankind So as by reason of his fall all men are borne in Originall sinne 17. Sixthly That the world was once drowned for sinne which innundation is commonly called Noës floode 18. Seueanthly That our Sauiour whilest he conuersed heere vpon earth did many miracles 19. Eightly That S. Iohn Baptist was our Sauiours Precursor or forerunner and that our Sauiour did chose to him certaine men for his Apostles which did first preach and plante the Christian fayth through out the whole world 20. Ninthly That Circomcision is now forbidden as a thing most vnlawfull and vngodly 21. Tenthly That there are any sacraments of the new Testament instituted by Christ for the spirituall good of mans soule 22. Eleuenthly That before the ending of the world Antichrist shall come who shall be a designed ennemy of Christ so as he shall labour to subuert and ouerthrow all Christian Religion 23. These points besides some others all Christians aswell Protestants as Catholikes do beleeue and doe hould that the beliefe of these points is necessary to saluation and yet not any one of all these articles is expressed or set downe in the Apostles Creed whence I conclude that the Apostles Creed cannot be a sufficient boundary to containe and limit an auaileable fayth For what hope can that man haue of his saluatiō who beleeueth that there are neither any diuine Scripture nor any Decalogue commonly called the ten Commandements nor that Christ did worke any miracles nor that he instituted any Sacraments nor that there is any place of hell for the damned nor finally to omit the rest that there is any eternity of punishment 24. And heere I am to premonish the Reader that it is no sufficient answere to reply that most of al the foresayd points are expressed in the Scripture and therefore are to be beleeued this I say auaileth not seeing heere I dispute against those who maintaine with wounderfull pertinacity of iudgment that it is sufficient to saluation to beleeue only the articles nothing els which are contayned in the Creed but not any of the former articles are contayned therein Againe seeing to beleeue that there are any diuine Scriptures is not expressed in the Creed it conduceth nothing to the answering of this our argument to say that the forementioned articles are proued out of Scripture and therfore are to be beleeued 25. Neither secondly can the force of our sayd argument be auoyded in replying that al the former articles are implicitly comprehended in that article I beleeue the holy Church because the Church teacheth that all these articles are to be beleeued this is no warrantable answere by reason that as these may be reduced to this article of the Creed so also may al other points controuerted betweene the Catholikes and the Protestants be in like manner reduced to the sayd article seeing the Church of God setteth downe what is the truth what is to be beleeued in the sayd Controuersyes binding her children vnder payne of damnation aswell to beleeue the truth in the Cōtrouersyes of our dayes as to beleeue the former articles mentioned which are not expressed in the Creed And yet these our Newtralists in Religiō who make the creed the sole square of their faith do not thinke that those questions of Religion insisted vpon betweene Catholikes and the Protestants are in beleeuing or not beleeuing of
particuler choise to insist vpon omitting some others of like nature because wee see that most or all of them do immediatly and principally as is aboue sayd touch the meanes of purchasing of grace of remission of our sinnes and obtayning of saluatiō being maintayned for such by the Catholikes but vtterly denyed reiected by Protestants And here I now vrge two things First if these former doctrines as they are beleeued by the Catholikes do immediatly concerne saluation and become necessary meanes thereof then cannot the Protestants as reiecting all such doctrines and such meanes both in beliefe practise be saued But if by a supposall they be not of that nature but false in themselues and the contrary doctrines true then cannot the Catholikes as beleeuing false doctrines immediatly touching mans saluation and accordingly practising them be saued From which forked argument it may most demonstratiuely be inferred that it is impossible that both the Catholiks and the Protestants the one part beleeuing the other part not beleeuing the foresayd doctrines should both be saued for who neglecteth necessary meanes shall neuer attayne to the designed end of the sayd meanes Secondly I vrge that a false beliefe not only in these articles but also in any other Controuersyes betweene the Catholikes and the Protestants is plaine Heresy And this because euery false beliefe is comprehended within the definition of heresy as being in it selfe an electiō choise of a new or false doctrine wilfully maintayned against the Church of God and therefore it followeth that eyther the Catholikes or Protestants for their persisting in this false beliefe or heresy shal be damned 10. But heere I will stay my selfe wading no further in the disquisition and search of the great dissentions betweene Catholikes and Protestants touching Fayth and beliefe only I will reflect a little vpon the premises of the two last Chapters And heere since it is made most euident first that the Protestants and Catholikes do mainly differ in the sense and construction of the articles of the Creed and consequently seeing the sense and not the wordes make the creed that they both do not beleeue one and the same Creed but haue to themselues seuerall Creedes From whence sufficiently is discouered that want of vnity in fayth among them both which vnity is so necessarily required to mans saluation as in the precedent Chapter is demonstrated Secondly that though by supposition they did beleeue the Creed the sense therof with an vnanimous consent yet it is proued that there are diuers other articles not contayned in the Creed which are indifferently beleeued as necessary to saluation both by Catholike and Protestant Thirdly seeing also there are sundry Controuersies in Religion as is aboue exemplifyed which immediatly concerne saluation being houlden as necessary meanes thereof by the catholikes but disclaymed from and abandoned by Protestants as mayne errours and false doctrines that therefore it is a manifest errour to make the Creed the sole rule of fayth 11. Therefore from all the former premises I do auerre that he who maintayneth that both Catholikes Protestants and consequently men of any Religion notwithstāding that the one side doth necessarily beleeue and maintaine Heresy can be saued or that euery Christian can obtaine heauen is wholy depriued of all true iudgement reason and discourse and for want thereof may deseruedly be ranged among them of whome the Psalmist speaketh Nolite fieri sicut equus mulus quibus non est intellectus Do not become as Horse and Mule which haue no vnderstanding CHAP. VI. The same proued from the authority and priuiledges of the Church in not erring in her definitions and condemnation of Heresies and first by Councells FROM the inuiolable vnity of Fayth we wil next descend to the priuiledges of Gods true church of which priuiledges I will at this tyme take only one into my consideration which is that the church of God is indued with a supreme prerogatiue in not erring in her definitiō of faith or condemnation of heresy This point is warranted by innumerable texts of holy Scripture as where it is sayd Vpon thy wales O Hierusalem I haue set watchmen all the day and all the night they shal not be silēt Isai 72. But God did not set watchmen ouer his Church to teach errours And againe the (a) 1. Tim. 3. Church of God is the pillar and foūdation of truth what more perspicuous And further whereas each man is commaunded to repaire in difficulties euen of lesser consequences to the Church it is threatned by Christ himselfe that who will not heare the Church shal be accounted as an heathen or publican according to that his condemnation Si Ecclesiam non audierit (b) Matt. 18. sit tibi sicut Ethnicus Publicanus where we find no restriction but that in all things wee are to heare the Church Againe Christ himselfe speaketh to his Apostles and in them to the whole Church (c) Luc. 10. He that heareth you heareth me But if the Church could erre neyther would Christ referre vs to the Church especially vnder so great a penalty neyther by hearing the Church could we be iustly sayd to heare Christ Finally the Church is so gouerned by Christ as its head or spouse and by the holy Ghost as its soule as therfore we find the Apostle thus to write (d) Ephes ◠therof God hath made him head speaking of Christ ouer all the Church which is his body And againe one (e) Ephes 4. body and one spirit and yet more The (f) Ephes 5. man is the head of the Church From which Texts it followeth that if the Church should erre in its definition or resolution of Fayth and condemnation of Heresy this erring must iustly be ascribed to Christ and to the holy Ghost and consequently it followeth that the Apostles in making the Creede would haue omitted that Article I belieue the holy Catholike Church For why should we be bound to belieue the Church if the Church could erre 2. This truth I meane that the Church of Christ cannot erre in her sententionall decrees is so illustrious and euident that Tertullian speaking of certaine Heretikes of his time obiecting the erring of the whole church thus figuratiuely or Ironically writeth Age (g) Lib. de preser omnes errauerunt nullam respexit Spiritus sanctus that is goe to belike all the Churches haue erred the holy Ghost hath respected or looked vpon no one Church And S. Augustine Disputare (h) Epist 118. contra id quod Ecclesia vniuersa sentit insolentissimae insaniae est To dispute against any point maintained by the whole Church is extreme madnes To whose iudgement herein most of the more sober and learned Protestants doe indisputably subscribe since diuers of (i) D. Bācroft in ser 1588 Fox act Mon. 464 h. art 4. the deuines of Geneua in their propositions and principles disputed pag. 141. diuers others them
death Conradus Schlussenburge a famous Protestant thus writteth Deus (m) In Theolog. Caluinis l. 1. f. 72. manu sua potenti c. God with his mighty hand did visit Caluin for he despaired of his saluation called vpon the Diuels and gaue vp his soule swearing and blaspheming Caluin dyed being eaten away with lice for they so bred about his priuy members that none about him could endure the stench and smell Thus farre the foresayd Protestant 3. Now then seeing all these men beleeued all the fundamentall points of Christian Religion as the Trinity the Incarnation the Passion c. seeing also they were the most principal men that first introduced and after disseminated Protestancy throughout the world spending their whole liues in spreading defending the same by their writings Finally seeing God did cut them off by such most miserable calamitous and prodigious deaths which is to be feared were but presages of the eternall deaths of their soules who can otherwaies be persuaded 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 many others as great sinners as they who haue escaped such dreadfull ends but for their first inuēting maintaining preaching of the Protestant faith and Religion infecting all countreyes with such their false and sensuall doctrines which being granted how then can it with any touche of reason be supposed that the positions of Protestancy impugned by the Catholikes should containe nothing but matters of indifferency Or that a man whether he beleeue them or not beleeue them may alike and indifferently be saued The same proued from the doctrine of Recusancy taught by Catholikes and Protestants CHAP. XII I Haue thought good to draw another argumēt from the common taught and approued doctrine of Recusancy in euery Religion though this head may seeme to haue a speciall reference to the reason aboue touched in part be therin implicitely included wherein is shewed that nature her selfe hath imprinted in the professours of all Religions a religious care punctually to keep preserue euery article of their Religion both in beliefe practise Now here we are to premonish that if in the iudgment of all learned men both Catholikes and Protestants it is thought an action most wicked and vnlawfull and not to be performed but without finall repentance vnder paine of eternall damnation that a man should communicate only in going to the Church to heare but a sermon contrary to that Religion which himselfe beleiueth to be true though this may seeme to be coloured vnder pretence of obseruing the Princes commandements and for feare of loosing our temporall estates I say if this action be thought vnlawfull wherein neuerthelesse the performers therof doe punctually vndertake not to maintaine or to beleeue any one hereticall or erroneous position how then can it be reputed as consonant to reason that men beleiuing different opinions of faith and promiscuously communicating in prayer with a contrary Religion to their owne should neuerthesse all be saued since the first fault consisteth as some would interpret though falsely only in an externall and materiall as the schoolemen speake going to the Church of a different Religion wheras the others do directly and openly sinne in defending articles of Religion contrary to the truth of Christian Religion for such is the case herein either of Catholiks or protestants 2. Now that this kind of going to Church of a different Religion is wholely condemned as most vnlawfull and wicked I first proue from the iudgments of the Protestants secondly from the resolutions of the Catholikes And to begin with the Protestants we find this kind of Recusancy I meane to be present at the sermons or prayers of a different Religion is taught by (a) De vitandis superstitio extant in tract Theolog. p. 584. Caluin by the (b) Alleaged by Sleydan in com englished l. 7. f. 87. Deuines of Germany by (c) In cōcil Theol. p. 628. Melancthon by (d) In his discourse hereof recited in Melanct. treatise de concil Theolog. pa. 934. 635. Peter Martyr and finally to omit others by D. Willet (e) In synops printed 1600. p. 612. 613. c. who for the better fortifying and warranting of the sayd opinion produceth his testimonyes from the authorityes of Latimer Bradford Philpot Ridley and others diuers of which according to this their doctrine suffered death in Queene Maries tyme as appeareth out of Foxes acts and Monuments And thus much for the Protestants That the Catholikes do with the like or greater feruour teach practise this recusancy is cleare by the example in our owne Countrey where since Protestancy was first planted many stores of venerable and learned Priests haue chosen rather to suffer death then they would change their Religion or goe once to the Protestants Church their liues being commonly proferred them if so they would conforme themselues and leaue their recusancy In like sorte many hundred of the laity pay yearely great sommes of money for their recusancy diuers of them enduring further oppressions disgraces and imprisonement only for the same cause through the rigour malice and couetousnes of subordinat Magistrates his maiesty whose clemency is most remarkeable whome God long preserue in his gouernement ouer vs being herein mightily wronged through the false and most iniurious informations of their aduersaryes 3. Now that the doctrine of learned Catholikes is answearable to the practise heerein appeareth from the frequent testimonies of diuers learned men of the Catholike Church of this tyme yet for greater breuity I will insist in the authorityes only of three to wit Cardinall Baronius Cardinall Bellarmine the two late lampes of Gods Church and of Mutius Vitellescus then but Prouinciall now Generall and head of the order of the Iesuits dispersed throughout all Christendome For some yeares past their iudgments being demanded whether the Catholiks of Englād for the sauing of their goods liuings and liberty might goe to the Protestant Church or not to heare a sermon though otherwayes they did not communicate in prayers and sacraments with the Protestants these three learned holy men besides diuers others most eminent Doctours and writers whome I heere omit did giue their negatiue sentence therein whose particuler wordes in latine I haue thought good heere to set downe The iudgment of Cardinall Baronius Visis consideratis quae superius diligenti peruestigatione in vtramque partem disputata reiectis omnino exsufflatis quae pro parte affirmatiua fuere proposita quod scilicet liceret Catholicis adire Ecclesias Haereticorum vt superius sunt proposita inhaeremus saniori sententiae posteriori ab Ecclesia Catholica antiquitus receptae vsu probatae quod scilicet ita facere pijs non liceat quam rogo nostros Catholicos Anglos amplecti ex animo Caesar Card. Baronius tituli SS Nerei Achillei Presb. I hauing seene and
orthodoxae doctrinam petulanter corrumpere pergit Bremae 1592. Eight Argumentorum obiectorum de precipuis articulis doctrinae christianae cum responsionibus quae sunt collectae ex scriptis Philippi Melancthonis additis scholijs illustrantibus vsum singularum responsionum partes septem Neapoli 1578. Ninth Gulielmi Zepperi Dillenbergensis Ecclesia Pastoris institutio de tribus Religionis summis capitibus quae inter Euangelicos in Controuersiam vocantur Hannoniae 1596. Tenth Responsio triplex ad fratres Tubingenses triplex eorum scriptum de tribus grauissimis questionibus de coena Domini de maiestate hominis Christi de non damnandis Ecclesijs Dei nec auditis nec vocatis Geneuae 1582. Eleuenth Ad Ioannis Brentij argumenta Iacobi Andreae theses quibus carnis Christi omnipresentiam nituntur confirmare id est aduersum renouatos Nestorij Eutichetis errores responsum Geneuae 1570. Twelueth Apologia ad omnes Germaniae Ecclesias reformatas quae sub Zuingliani Caluiniani nominis inuidiae vim iniuriam patiuntur Tiguri 1578 Thirteene Christophori Pezelij Apologia verae doctrinae de definitione Euangelij apposita thrasonicis praestigijs Ioannis VVigandi VVittenbergae 1572. Fourteene Colloquij Montisbelgartensis inter Iacobum Andreae Theodorum Bezam Acta Tubingae 1584. Fifteene Veritatis victoria ruina papatus Saxonici Losannae 1563. Sixteene Hamelmannia siue Aries Theologizans dialogus oppositus duabus narrationibus historicis Hermani Hamelmanni Neostadij 1582 Seauenteene Christiani Kittelmani decem graues perniciosi errores Zuinglianorum in doctrina de peccatis Baptismo ex proprijs ipsorum libris collecti refutati Madelburg 1592. Eighteene Ioannis Mosellani praeseruatiua contra venenum Zuinglianorum Tubingae 1586. Ninteene Responsio ad scriptum quod Theologi Bremenses aduersus collectores Apologiae formulae concordiae publicarunt Lipsiae 1585. Twenty Hieremiae Victoris vera dilucida demonstratio quod Zuingliani Caluinistae numquā se subiecerunt confessioni Augustanae exhibitae Carolo quinto anno 1530. Germ. Francofurti 1591. And thus much of the titles of Protestants bookes written one against another 8. Now from al the former premises aboue set downe I heere conclude that if the seuerall opinions and doctrines among the Protestants themselues be not in their owne iudgmēts matters of Indifferency but are by themselues truely reputed for Heresies and the maintayners of them not houlden to be in state of Saluation but accounted branded Heretikes then with much more reason may the same sentence be pronounced touching the maine irreconcitiable Controuersies differently beleiued and houlden by the Catholikes Protestants the rather since as it is aboue said there is a farre greater difference of doctrine betweene the Catholike the Protestant then betweene the Protestant the Protestant The truth of the former doctrine proued from the many absurdityes necessarily accompanying the contrary doctrine CHAP. XV. SVCH is the sweet prouidence of the diuine maiesty in the disposall of things as that he euer causeth truth to be warranted with many irrefragable reasons falsehood to be attended on with diuers grosse absurdities that so the iudgement of men may the better be secured for the imbracing of truth and remaine the lesse excusable if in place of truth it entertaineth falsehood and errour Of the reasons conuincing the infallible truth of our doctrine maintained in this treatise I haue already discussed aboue in the ninth chapter now heere I will a little insist in displaying the many and palpable absurdities accompanying the contrary doctrine which point will chiefely rest besides some other short insertions in a recapitulation of most of the former heades or branches aboue handled For if this doctrine were true that euery one might be saued in his owne Religion or that the beleife only of the Trinity the Incarnation the Passion and the Creede were sufficient therto notwithstanding the beleife of other erroneous opinions and heresies then would it follow first that the holy scriptures of Christ his Apostles were most false which haue inueighed so much against heresies and hath denounced the heauy iudgment of damnation against the professors of them as aboue is showed which comminations and threats the scripture in some places not only extendeth to all heresie and Heretikes in generall without any (a) Epist ad Titū cap 3. Galat ◠5. Rom. c. 16.1 ad Tim. 1. limitation but also in some other texts they are particulerly restrayned euen to certaine heresies of farre smaller importance then the denyal of the Trinity the Incarnation the passion the Creed are as is euident touching the denying of (b) 1. Tim c. 4. 2. ad Tim. c. 2. 1. Ioan. cap. 2 mariadge of eating certaine meats and touching the nature of Christ Now that the denyall of other inferiour articls of faith then of the Trinity Incarnation c. is plaine Heresie is demonstrated aboue both from the definition of Heresie and from the iudgment of the primitiue Church 2. Secondly the foresaide doctrine of our Newtralists impugneth (c) vt supra the definition of faith giuen by the Apostle which definition of faith comprehendeth a general beleife of all articles of Christian Religion (d) Heb. cap. 11. and is not therefore to be restrained to any one kind of them 3. In like sort it destroyeth the priuiledges and dignityes of fayth set downe by the foresayd Apostles who (e) Matt. vltim Hebr. 11. promiseth saluation to him who hath faith as also affirmeth That without fayth we cannot please (f) Eph. 4. Act. 4. Rom. 12. God but such excellencyes cānot be ascribed to a mungrill fayth which beleeueth somethings true other false they are therfore to be giuen to a true intire perfect faith in all points or els the Apostle grossely erred in assigning to faith the foresayd priuiledges seeing a false fayth is no better then no faith at all 4. Againe it depriueth Christian faith of its true marke or Character of Vnity so much celebrated by the Apostle Now then if vnity of faith be necessary to Saluation how can both Catholikes and Protestants expect saluation Seeing there is no greater distance betweene the opposite parts of a Diameter then there is repugnancy betweene both their beleifes And thus if both them though wanting this vnity can be saued then hath the Apostle falsely and erroneously described and delineated the fayth of a Christian But to reflect vpon the former passages is any man so stupid as to dreame that that doctrine should be true which giueth so open a lye to so many vnanswerable texts of Gods holy writ touching the condemning of Heretiks in generall as also touching the definition excellency and propriety of true faith It is impossible it is not to be imagined Gods word is like himselfe most true sacred and inuiolable and therefore it iustly witnesseth of it selfe that Sriptura (g) Matt. 24. non potest solui And againe Coelum terra
peculierly ascribed the name Catholike Catholicum (c) Pacianus epis ad SympronianuÌ„ quae est de nomine catholico istud nec Marcionem nec Apellem nec Montanum sumit anthores That fayth is which was prophecyed to be of that dilating and spreading nature as that to it all (d) Isa 2. expouÌ„ded in the English bibles aÌ„no 1576 of the vniuersality of the Church or fayth of Christ Nations shall flow and which shall haue the (e) Psal 2. expounded of the Churches vniuersality by the foresayd English Bibles 1576. end of the earth for its possession from sea (f) Psal 72. to sea beginning (g) Luc. 24. at Hierusalem among al Nations That fayth the Professors wherof shal be a (h) Dan. 2. in which is included the continuance of the churche without interruption Kingdome that shall neuer be destroyed but shall stand for euer contrary to the short currents of all heresies Of which S. Augustine thus writteth Many heresies are allready dead they haue continued their streame as longe as they were able Now they are runne out and their riuers are dryed vp The memory of them that euer they were is scarce extant That faith the members whereof in regard of their euer visible eminency are stiled by the holy Ghost A (i) Psal 57. mountaine prepared in the top of mountaines and exalted aboue all Hilles with reference wherto to wit in respect of the Churches continuall (k) Isa 2. whereby is proued the churches euer visibility visibility the aforesaide S. Augustine coÌ„pareth it to a tabernacle placed in the sunne (l) Tom. 9. in ep Ioan. tra 2. That faith whose vnion in doctrine both among the members therof and with their head is euen celebrated by Gods holy writte since the Church of God is therefore called One (m) Rom. 17. Cant 6. Ioan. 10. which places â—oâ— proue the Churches vnity body one spouse and one sheepe-fould which preuiledge S. Hierome acknowledgeth by his owne submission in these wordes I (n) Epist ad Damae sum do consotiate or vnite my selfe in communion with the chayre of Peter I know the Church to be builded vpon that Rocke whosoeuer doth eate the lambe out of this house is become prophane That faith for the greater confirmation wherof God hath vouchsafed to disioint the setled course of nature by working of diuers stupendious and astonishing miracles according to those wordes of our Sauiour Goe (o) Mat. 10. in which words our Sauiour maketh miracls a marke of true faith or the Churche preach you cure the sicke raise the dead cleanse the leapers cast out Diuels A prerogatiue so powerfull efficacious with S. Augustine that he expressely thus confesseth of himselfe Miracles (p) Tom. 6. contra epist. Manich c. 4. are amongst those other things which most iustly haue houlden me in the Churches bosome To conclude omitting diuers other characters as I may tearme them or signes of the true fayth that fayth which is of that force as to extort testimony and warrant for it selfe euen from its capitall and designed ennemyes answerably to that Our (q) Deut. 32. which words include the confession of the aduersary to be a note of truth God is not as their Gods are our ennemyes an euen witnesses Whereunto the Protestants heerein seeme to yeald since no lesse from their owne (r) This is proued in that Protestants do not rebaptize infants or children of Catholike Parents afore baptized Now these Infants are baptized in the fayth of their parents as all children are by the doctrine of all learned Protestants But if this fayth of Catholike parents be sufficient for the saluation of their children dying baptized therein then much more is it sufficient for the saluation of the Parents themselues since it is most absurd to say that the Catholike fayth of parents should be auaileable for their children or infants dying baptized therein and yet not auayleable for the Parents practise then from their acknowledgement (s) See thereof D. Some in his defence against Penry pag. 182. and D. Couell in his defence of M. Hookers fiue bookes of Ecclesiasticall pollicy pag. 77. in wordes they ascribe to our Roman fayth the hope of saluation To this faith then good Reader with an indubious assent adhere thou both liuing and dying Flye Newtralisme in doctrine as the bane of all Religion Flye Protestancy as the bane of Christs true Religion and say with (t) Epist ad Symphronianum Pacianus Christianus mihi nomen est Catholicus vero cognomen Illud me nuncupat istud me ostendit A Christian is my name a Catholike my surname that doth denominate me this doth demonstrate me The contents of the Chapters THat a man who beleiueth in the Trinity the Incarnation the passion c. and yet beleiueth not al other articles of Christian faith cannot be saued And first of the definition of Heresie and of an Heretike Pag. 9. 2 The foresayd verity proued from the holy Scripture p. 15 3 The same proued from the definition nature and proprietie or vnity of faith pag. 29. 4. The same proued from the want of vnitie in faithe betweene the Catholikes and the Protestants touching the Articles of the Creede And from that that the Catholike Protestant do agree in the beliefe of diuers articles necessarily to be beleeued and yet not expressed in the creed pag. 33. 5. The same made euident froÌ„ the like want of vnity in faith betweene the Catholike and the Protestant in articles necessary to be beleiued and yet not expressed in the creed pag. 48. 6. The same proued from the authority or priuiledge of Gods church in not erring either in her definitions of faith or condemnation of Heresies and first by councells pag. 56. .7 The same proued from the like infallible authority of the church in not erring mainfested from the testimonies of particuler Fathers pag. 67. 8. The foresaid truth euicted from that principle that neither Heretikes nor Schismatikes are members of the church of God pag. 81. 9. The same proued from arguments drawne from reason pag. 90. 10. The same proued from the different effects of catholike Religion and protestancy touching vertue and vice pag. 102. 11. The same verity proued from the fearefull deaths of the first broachers of protestancy pag. 115. 12. The same confirmed from the doctrine of recusancy taught by catholikes and Protestants pag. 118. 13. The same manifested from the writings of the Catholiks and Protestants reciprocally chardging one another with heresy And from the insurrections warres and rebellions begunne only for Religion pag. 126. 14. The same proued from the Protestants mutually condeÌ„ning one another of heresy pag. 13. 15. Lastly the same demonstrated from the many absurditye necessarily accompanying the contrary doctrine pag. 142. 16. The conclusion pag. 165. FINIS
QVI NON CREDIT CONDEMNABITVR MARC 16. OR A discourse prouing that a man who beleeueth in the Trinity the Incarnation the Passion c. yet beleeueth not all other inferiour articles of Christian fayth cannot be saued AND Consequently that both the Catholike and the Protestant seeing the one necessarily wanteth true fayth cannot be saued Written by WILLIAM SMITH Priest He that beleeueth not shal be condemned Marc. 16. Without fayth it is impossible to please God Heb. 11. AT S. OMERS For Iohn Heigham with permission Anno 1625. THE EPISTLE DEDICATORY TO THE READER GOod Reader such are the lamentable times wherin we liue as that they not only bring forth men who with great contention and heat of dispute do vndertake to maintaine particuler Errour directly repugnant to the Scripture and the iudgement of Christ his Church but also they affoard some others who as if wickednes would striue to raise it selfe to its highest pitch are not afraid to entertaine all Religions with such a cold indifferency as that they would that saluation may be obtayned in any Religiō so that the professours therof do belieue in the Trinity the Incarnation other such fundamental points of Christianity whether they be Papists Protestants Anabaptists Brownists or any other of these later Sects They heereupon further do teach that we are not obliged vnder the paine of any spirituall losse to embrace any one of these Religions before another scornefully traducing in their conceipts all others who exact a more strict and articulate beliefe of our Christian mysteries which later kind of men is far more daungerous and hurtfull then the former since those our of a preposterous zeale their vnderstanding being blinded and misinformed do only defende falshoods for verityes so running themselues vpon that rocke of Tertullian Haeresis est probata non credere non probata praesumere It is the propriety of Heresy not to beleeue points proued and to presume or take for graunted things not proued Whereas these Adiaphorists whose secret pulse doth indeed beate vpon Atheisme disclaime from all necessity of truth iustifyinge the defence of errours euen vnder the title of errours and houlding only this one maine controuersy in Christian Religion to wit that in Christian Religion there are no maine controuersies Against these ambidexter Protestants so to call them who draw their soules perdition in the ropes of a supine and careles security I haue thought good to vndergo the wryting of this short ensuing Treatise The subiect of which discourse I find most necessary euen from my owne experience who for the space of thirty yeares and aboue with infinite thankes to God haue beene a Priest of the Catholike Roman Church during which longe compasse of tyme I haue dealt with many soules here in Englād and haue found infinite of them openly professing Protestancy yet inwardly perswaded as is aboue touched that men of most contrary fayths so that in grosse they beleeue in Christ may be saued as if saluation were a Center indifferently extending its lines to the circumference of all Religions yea diuers of these men were not ashamed to contest with me in the open defence of this wicked opinion and fortifying themselues principally with this following reason 2. God say they is most mercifull and therfore it would be much repugnant to his infinite mercy to damme for all eternity any man that beleiueth in him and in Iesus Christ as his Redeemer so that withall he forbeare dooing of all wronge but leade a vertuous or at least a morall lyfe though in other articles of lesse importance he may erre To this I answeare with the Apostle (a) Rom. cap. 11. O altitudo diuitiarum sapientiae scientiae Dei Gods iudgments are inscrutable and to be admired not to be ouercuriously pried into If it was his diuine pleasure for many ages to make choyce only of the Iewishe Nation a very handful to the whole earth for his elected people and to suffer all the rest of the world generaly speaking to ly drowned in Idolatry and therefore to be damned And if also after our Sauiours Incarnation he vouchafed not for the space of many ages to enlighten whole Countreys with the Ghospel of Christ but permitted them to continue to their soules eternall perditiō in their former Idolatry Heathenisme yea suffering euen to this very day and how long yet after his diuine Maiesty only knoweth diuers vast Countreyes to perseuere in their foresaid Infidelity if I say this proceeding in God is best liking to himselfe and that for the same he cannot be truly chardged with Iniustice or cruelty seeing he gaue them sufficient meanes of saluatiō by the law of Nature and did not withdraw from them grace sufficient leauing them thereby without excuse Then much lesse can any man expostulate God of iniustice or want of mercy for his diuine goodnes is nothing but iustice and mercy it selfe if he suffer men to perishe eternally and damne them for want of an entire compleate and perfit faithe in all the articles of Christianity especially in these times when no Christian can pretend for excuse any inuincible ignorance in matters of faithe by reason that the true articles of Christian Religion are sufficiently propounded and diuulged by Gods Church to all Christians whatsoeuer therfore touching Gods secret iudgements and disposales heerein we will conclude with (b) Cap. 30 Esay Deus iudicij Dominus 3. This then being thus from hence it appeareth how much the Protestants wronge the Catholikes in charging them with want of charity for houlding that Protestants dying Protestants cannot be saued wheras on the contrary part diuers learned Protestants do say they graunt the hope of saluation to Catholikes or Papists dying Papists To this we reply that here is no want of Charity but rather a Seraphicall and burning Charity for what greater charity can there be then seeing it is an indisputable verity that men dying in a false hereticall faith cannot be saued to premonishe and forwarne withall conuenient sedulity endeauour opportunè importunè their Christian Brethren of so great a daunger as the perdition of their soules commeth vnto Noe the soules interminable and endles weale or woe is not a matter of complement that so for ceremony sake it is to be forborne to be inculcated and often spoaken of especially where the most certanie truth of the matter insisted vpon the charitable conscience of the speaker do warrant the discourse And if Catholikes must be accompted vncharitable for these their admonitions then by the same reason they must insimulate the Apostle of the said fault of want of Charity who (c) Tit. c. 3. 2. Thessal 3. seuerely chargeth vs to fly the company and society of an Heretike and who rangeth (d) Gall. cap. 5. Rom. 16. schismes and heresies among those sinnes the workers wherof shall not obtaine the kingdom of God But to returne more particulerly to the subiect of this
new opinions and so therby do separate themselues from the Church therefore this word Haeresis loosing its former generall signification is restrained by the Apostles and the ancient Fathers through an Ecclesiasticall vse and acceptance which course we finde houlden in diuers other wordes as the wordes Apostolus Christus Baptisma and many other now taken by the Church in a secondary acceptiō to signify any false and new opinion or Religion of which a man maketh choyce and pertinaciously defendeth it against the Church of God the maintainours thereof are commonly stilled Heretikes Thus Heresy in its true and Ecclesiasticall definition is any false opinion touchinge fayth and Religion contumaciously defended against God and his Church This definition I meane in taking the word Haeresis and Haereticus in this restrained sense is warranted by the Apostle by the ancient Fathers And lastly to omit the like acknowledgement of the Catholikes by the learned Protestants By the Apostle for thus we find him to say There must be Heresies among you that they which are approued among you may be knowne 1. Cor. 11. As also A man that is an Heretike after the first and second admonition auoide Tit. 3. And finally Those which were of the heresy of the Sadduces laid hands vpon the Apostles Act. 5. 2. By the ancient Fathers For S. Hierome in cap. 3. ad Tit. shewing the difference between heresy and schisme thus defineth heresy Haeresis est quae peruersum dogma habet Heresy is that which containeth a peruerse and froward opinion And S. Augustine in like manner lib. de fide simbolo cap. 10. defineth heresy in these wordes Haeretici sunt qui de Deo falsa sentiendo fidem violant Heretikes are those who do violate their fayth by houlding false opinions touching God By the Protestants for to name one or two among many M. Ormerod a most forward Protestant thus defineth an Heretike He is an Heretike who so swarueth from the wholesome doctrine as contemning the iudgment of God and the Church persisteth in his opinion Dialog 2. with whome conspireth D. Couell saying Heretikes are they who directly gaine-say some article of our fayth Exam. p. 199. 3. Now out of this former definition of heresy I am to premonish thee good Reader of two points first that euery heresy is maintained with obstinacy against the Church of God and therfore the maintainours thereof are sayd by the Apostle that they went out of vs 1. Ioan. 2. that is out of Gods Church and for the same reason the Apostle pronounceth an Heretike to be condemned by his owne iudgment Tit. 3. because he preferreth his iudgment before the iudgment of the whole Church from which consideration it followeth that what man soeuer houldeth any erroneous opinion touching fayth and being aduertised thereof by Gods Church and not yealding his iudgment in all humility therto is thereby become an Heretike And such is the state of Catholikes and Protestants since the one doth euer reciprocally charge and condemne the other with false doctrine therfore seeing the church of Christ must be with one of them it followeth that the other not submitting their iudgments to it are proclaimed thereby Heretikes And thus it may sometimes fall out that the first inuentor of a false opinion may be no Heretike as maintaining it before it be condemned by the church whereas the Professors of it after its condemnation are become Heretikes according to that of Vincentius Lyrinensis in his worthy booke against the prophane innouation of the heresyes of his tyme. O admirable change of thinges the authors of one and the same opinion are esteemed Catholikes and their followers Heretikes Thus we see that pertinacity of iudgment doth consumate an Heresie 4. The second is that the aforesayd definition of heresy being the only true definition and acknowledged for such by all sides is not restrayned eyther in it selfe or by the meaning of the Apostle as by his wordes set downe in the next chapter following may more easily appeare only to the most principall and as they are called fundamentall points of christian fayth as of the Trinity the Incarnacion of Christ his Passion the Decalogue and the articles of the creed but it is extended in its owne Nature considering to Logicke the definition and the thing defined ought to be of an equall latitude or lardgnes to any erroneous opinion whatsoeuer frowardly defended by a man and gainsayed by the Church of God So as it is as perfit an Heresy and the beleeuers therof are as true Heretiks to deny that there is a Purgatory or to deny Freewill Prayer to Saints the doctrine of Indulgences the necessity of Baptisme or any other article approued by the Catholike Church granting the doctrine of the Catholikes in these articles to be true as to deny the Trinity the Incarnation of Christ his Death or Passion c. And a man shal be aswell damned in hell for denying these former as for these other though the denyall of these later do exceed the other in mallice since the Heresies of them are more wicked blasphemous And thus much touching the definition of Heresie or an Heretike which being iustly premised we will now come to the maine controuersie handled in this Treatise That euery Christian though beleeuing in the Trinity the Incarnation the Passion c. cannot be saued in his owne Religion proued from holy scripture CHAP. II. NOw then to begin to fortify warrant this vndoubted truth that euery Christian though beleiuing in the Trinity c. cannot be saued in his owne Religion I will drawe my first kinde of proofes from the sacred wordes of holy scripture And these testimonies shal be of three sorts One concerning Heretikes which texts are not restrained to any particuler Heresies but deliuered of Heresie in generall The second branche of authorityes shall touch Heretikes euen for certaine particuler Heresies different from denying the Trinity the Incarnation of our Sauiour the Passion and other like principall and fundamentall points articles of Christian Religion The third shall containe the necessity of faith without any restriction to the points or articles which are to be beleiued 2. And first to begin with the first we reade the (a) Epist ad Tit. c. 3. Apostle thus to speake of an Heretik in generall A man that is an Heretike after the first or second admonition auoyd knowing that he that is such is subuerted and sinneth being condemned by his owne iudgment Where the Apostle commaundeth vs to auoid an Heretik which he would not haue done if the sayd Heretike had beene in state of saluation the Apostle further adding this reason in that saith he such a man as being a pertinatious willfull Heretike is condemned by his owne proper iudgment that is because he aduanceth his owne iudgement aboue the iudgment of Gods Church and because he needeth not that publike condemnation of the Church which vpon other offenders by way of
excōmunication is inflicted The Apostle in 2. Thess cap. 3. coniureth as it were in the name of Christ that all should auoid all false belieuers in these words We denounce vnto you Brethren in the name of our Lord Iesus Chirst that you withdraw your selues from euery Brother walking inordinately and not according to the tradition which they haue receaued of vs. This place concerneth faith and doctrine as the whole chapter sheweth but if these men here to be eschewed were in state of saluation they ought not then to be eschewed Againe this text cannot haue reference to those who deny the Trinity the Incarnation and Passion seeing the deniers of these high articles are not Brethren in Christ and yet the Apostle styleth them Brethren whome he here reprehendeth 3. Againe the Apostle in another place thus forewarneth The (b) Epist. ad Gall. cap. 5. workes of the flesh be manifest which are fornication vncleanes impurity or dissentions sects c. They which doe these things shall not obtaine the kingdome of God Where wee see is expresse mention made of Sects and that maintainours of any sects in opinion of faith much more of any Heresie which is euer auerred with greater contumacy and frowardnes and with neglect of the Churches authority shall not enter into the kingdome of heauen from which Testimonies we may further conclude that as one only act of fornication barreth a man from the kingdome of God so also one Heresie excludeth him from the same 4. A fourth place is this I desire (c) Epist ad Rom. cap. 16. you Brethren to marke them that make dissentions and scandalls contrary to the doctrine which you haue learned and auoid them for such do not serue Christ our Lord But if such men be to be auoided and doe not serue Christ then no doubt they continuing in that state cannot be saued Againe 1. Tim. 1. the Apostle speaketh of certaine men and saith of them that Quidam circa (d) 1. Timoth 2. fidem naufragauerunt Certaine men made shipwracke about the faith Where the Apostle vseth the metaphor of shipwracke therby to expresse more fully that Heretikes once falling out of the shippe of Christs churche are cast into the sea of eternall damnation To conclude the Euangelist Saint Iohn speaketh of all Heretikes in generall not embracing the doctrine of Christ within which all secondary questions of christian Religion are contained in this sort If any man come (e) 2. Ioan vnto you and bring not the doctrine of Christ receaue him not into your house nor say God saue you vnto him But a man is bound in charity to suffer any one who is in state of saluation to come into his house and to salute him or say God saue him 5. Now what can be replyed against these former Texts It cannot be sayd that they are meant only of such Heretikes as deny the mysteryes of the Trinity the Incarnation of Christ his Passion and such like supreme and cardinall points of Christian Religion this I say cannot be auerred for these reasons following First because those who in the Apostles tymes denyed these principall points of Christianity could not be truely tearmed Heretikes seeing he is truely an Heretike who was once a member of Christs church by fayth but after ceaseth to be thereof no more then all the Iewes or Gentils could not be accounted or styled Heretikes because they neuer beleeued the foresayd mysteryes of christianity Secondly by reason that according to the former definition of Heresy or Heretikes aboue set downe the former Texts haue a necessary reference to all Heresy and heretikes whatsoeuer whether the subiect of the sayd false opinion be small or great Thirdly because that in the former Texts of Scripture there is no restriction of the word Haereticus or Haeresis to the chiefe or highest points of Christian Religion but it is extended to all kind of Heretikes or Heresies whatsoeuer euen by the Apostle without exception who no doubt if he had vnderstood Heresyes or Heretiks only in the greatest points at least in some one Text or other among so many would accordingly haue restrayned his wordes only to those kind of Heretikes and the rather seeing the denyall of those great points only not of others do in our Libertines opinion make the denyers thereof Heretikes But not to leaue the least show of refuge or euasion heerin I will produce some passages of holy Scripture in which the maintenours of particuler errours euen in lesser points then the highest articles of Christianity are censured by Christs Apostles to be depriued of eternall saluation 6. And first we find S. Paul thus to prophesy In (f) 1 Tim. c. 4. the later times certaine shal depart from the fayth attending to spirits of errour and doctrine of Diuells forbidding to mary and to abstaine from meates Heere the Apostle prophesieth according to the iudgment of (g) Hom. 12. in Timot Saint Chrysostome (h) In hunc locū Ambrose (i) Lib. contra Iouin c. 7. Hierome and S. (k) Her 25. 40. Augustine of the Heretikes Eucratites Marcionists Ebionists such like who denyed Matrimony as a thing altogether vnlawfull and prohibited absolutly at al tymes and the eating of certaine meates as creatures impure Now these Heretikes belieued in the Trinity and might in the Incarnation c. and yet euen for these two former Heresies touching mariage and eating of meates and not for the Trinity or Incarnation they are sayd by the Apostle to departe from the fayth of Christ and to attend to the doctrine of Diuels But such as leaue the fayth of Christ and attend to the doctrine of Diuels are not in state of saluation In my iudgement this one authority alone is sufficient to ouerthrow this phantasy of our Newtralists since the wordes are diuine scripture the heresies reprehended no fundamentall points of Religion but of as little or lesser consequence then the Controuersies betweene the Catholikes and the Protestants and yet the maintainers of them are accounted to depart from the faith of Christ and to attend to the doctrine of Diuels 7. A second place shal be that of the former Apostle who writing of certaine Heretiks erring touching the Resurrectiō of the body sayth thus Their (l) 2. Timoth 2. speach spreadeth like a Canker of whome is Hymenaeus and Philetus who haue erred from the truth saying that the Resurrection is already past and haue subuerted the fayth of some These men beleeued all the mysteryes of the Trinity Incarnation c. seeing otherwise the Apostle would haue reprehended them for want or beliefe therein as for the article of the Resurrection yet for erring only touching the resurrection of the body they are sayd to erre from the truth to subuert the fayth of some and that as a Canker neuer leaueth the body till by little and little it wasteth it away so their speaches by degrees poyson and kill the soules of
taken from the former definition of fayth as that the Apostle himselfe presently after the former wordes beginning to instance in the seuerall obiects of fayth among diuers other examples setteth downe that to belieue Noas flood or the deluge of the world by water for sinne is an article of fayth for thus he sayth By fayth Noah hauing receaued an answere concerning those thinges which as yet were not seene fearing framed the Arke for the sauing of his house 16. But to proceed further if the articles of the Trinity the Incarnation and the like be the only essentiall points of a true Christian fayth it is more then wounderfull that the Apostle vndertaking to set downe the true definition of an auaileable fayth and exemplifying it in seuerall obiects should wholely and silently omit the sayd articles of the Trinity Incarnation Passion c. he in that chapter not expressely speaking one word of them And thus much touching the definition of fayth giuen by the Apostle from which definition we conclude that who seeketh to haue a true fayth necessary to saluation besides the mysteryes of the Trinity the Incarnation c. must belieue diuers other dogmaticall articles of Christian Religion And therefore answearably heerto we assure our selues that when our Sauiour sayd He (q) Marc 16. that beleeueth not shal be condemned He did speak of the belieuing at least implicitly of the whole corps of Christian fayth and doctrine and not only of any one part thereof for so in this latter manner it would be both false absurd In like sort where our Blessed Sauiour in the same chapter sayth to his Apostles Preache the Ghospell to all Creatures He did vnderstand the whole Ghospell which contayneth many other points besides the Trinity Incarnation Passion c. 17. In this next place we will descend to those passages of holy Scripture which do much magnify the efficacy and vertue of fayth And accordingly hereunto we find it is sayd He (r) Mare vltimo that beleeueth and is baptized shal be saued but he that beleeueth not shal be condemned Againe our Sauiour sayd to the blind men praying to receaue their sight According (s) Mat. 9. to your fayth be it vnto you And further Without (t) Heb. 11. fayth it is impossible to please God And more Our fayth is the victory which ouercōmeth the world 1. Ioan. 1.5 Now in these many other such texts for breuity omitted I demaund what fayth is vnderstood or meant If it be answered a true entyre and perfect fayth belieuing al points of Christian Religion proposed by Gods Church it is true and that which I seeke heere to proue if an vnperfect and mungrill fayth beleeuing some point of Christian Religion and reiecting others and so an erroneous fayth being partly false and partly true I say it can neuer deserue these prayses giuen by the Euangelists and Apostles neither can it produce such supernatural effects aboue specifyed no more then darkenes can produce light since Truth himselfe hath taught vs that (u) Luc. 6◠we cannot gather figges of thornes nor grapes of bushes 18. Now in this third place we will touch that inseparable attribute of true Christian fayth which is vnity in fayth and doctrine This marke is so indissolubly annexed to the true fayth of Christ as that we find his Apostles euer ready most seriously to inculcate the same to their disciples Thus accordingly the Apostle exhorteth the Ephesians saying Be you (x) Ephe 4. careful to keep the vnity of the spirit in the bond of peace And immediately againe There z is one Lord one fayth one Baptisme Where we see that vnity in fayth is expressely set downe As also in another place I beseech (a) 1. Cor. ◠you that you all speake one thing bee you knit togeather in one mind and one iudgment and as this was the exhortatiō of the Apostle so we read that the first belieuers followed the same of whō S. Luke Acts c. 4. thus sayth The multitude that beleued were of one hart one soule And hēce it proceedeth that the Church of Christ which comprehendeth the professours of this vnanimous fayth is styled by Gods holy writ to be one (b) Rom. 12. Cant. 6. Ioan. 10. body one spouse and one flocke of sheep a truth so euident as that besides the frequent testimonyes of (c) Atha orat 1. con Aria Chrys op imperf in Mat. ho. 20. Tert. de praescript Irenaeus d. 1. c. 5. confirming the same euen the Protestants do subscribe in iudgment hereunto For thus Luther himselfe to omit others writteth A (d) Tom. 3. Wittē in psal 5. fol. 166. kingdome deuided in it selfe shall not stand neyther haue any Heretikes at any tyme beene ouercome by force or subtilty but by mutuall dissention neyther doth Christ fight with them otherwayes then with a spirit of giddines and disagreement 19. Now then this vnity of fayth is so to be vnderstood as that it is not repugnant therto that one and the same point should at one tyme not be houlden as necessarily to be beleeued the which after it hath vndergone a definitiue and sententionall decree of Gods Church is necessarily to be belieued As for example it was not necessary in the beginning of Christianity to beleeue that the booke of the Machabees the Epistle of S. Iames S. Iude the second epistle of S. Peter the 2. and 3. of S. Iohn to be Canonicall Scripture till they were defined so to be by the third Councell of Carthage Can. 47. at which S. Augustine was present But after this Councell had by the assistance of the holy Ghost defined them to be Canonicall then it was and is heresy to deny them to be Cononical And the reason of this disparity is because it is Gods good pleasure and wisedome not to reueale to his Church al articles of fayth in the beginning and at one tyme but at seuerall tymes and vpon seuerall occasions as to his diuine maiesty best seemeth expedient Thus the fayth of a Christian is capable of dilatation and of a more lardge vnfoulding or exposition but not of any contrariety in beliefe change or alteration And thus to insist in the former example it may well stand with Christian fayth in the beginning not to accept the former bookes for canonicall till the authority of the Churche had pronounced them for such but it standeth not with true fayth that one man should positiuely beleeue as an articie of fayth that the Machabees and the rest of the bookes aboue specifyed are not canonical Scripture but the prophane writtinges of man And another man should at the same tyme beleeue as an article of fayth that they are canonicall Scripture since the one of these contrary beliefes must be Heretical 20. This verity then of the vnity of fayth being warranted by the word both of God and man as is aboue sayd we will take into our consideration the Catholike and
Christ who is God of God and equall with his Father a Sauiour who suffred death quoad sufficentiam for all mankind and who accomplished the functioÌ„ of his Sauiourship only according to his humanity a Sauiour who dyed only in body and not in soule finally a Sauiour who from his first conception was endued with all knowledge wisedome prouidence and exempt from all ignorance passion and perturbation wheras the Protestants doe belieue in Christ as their Sauiour who according to their fayth is God of (h) D. Whitak approueth this opinion alleadging Caluin in proofe thereof cont CaÌ„p p. 121. himselfe and (i) MelaÌ„ in loc com edit 1561. p. 41. inferiour to the Father who dyed only for the (k) D. Willet in his synops printed 1600. p. 780. as also Caluin and Beza in whole treatises elect who performed his mediation not only according to his humanity but also according to his (l) MelaÌ„ supra D Fulk diuinity though in the iudgment of all learned men true diuinity is impassible who in the time of his Passion besides the death of the body as insufficient for our saluation suffred in soule the (m) Cal. instit l. 2. c. 16 sect 10. D. Whitak cont Duraeum l. 8. p. 556. (m) Beza in respon ad acta Colloquij Montisb part 1. pag. 147. D. Willet in his synopsis p. 599. 600. D. Sutliffe in his reueu of D. Kellisons suruay printed 1606. p. 55. torments of hel briefly who laboured with n ignorance passion and euen desperation it selfe 5. Touching the article of Christs descending into hell the Catholikes doe belieue hereby that Christ descended in soule after his passion into that part of hell which is called lymbus Patrum to deliuer from thence the soules of the iust there detayned till his comming of which iudgement are also some learned (o) D. Bilson in his suruay of Christs sufferings and descent to hell p. 650. 651. 652. and the Lutherans are generally of the same opinion ProtestaÌ„ts but the greatest part of Protestants doe interpret this article of Christ descending into his (p) D. Willet in lymbomastix D. Fulke so alleadged by VVillet in synopsi pag. 605. 606. graue soe by the worde hell vnderstanding the graue but (q) Lib. 2. instit cap. 16. §. 20. Caluin teacheth that by Christs descending into hell is vnderstoode that Christ apprehended God to be most angry and offended with him for our sakes and that thervpon Christ suffred great anxiety and griefe of soule and which is more most blasphemously Caluin teacheth that Christ vttered words of desperation in saying my God why hast thou forsakeÌ„ me Touching the article of Christs ascending into heauen we Catholikes and the Caluinists doe belieue hereby that Christ truly in body ascended vp into heauen wheras (r) Luth l. de sacr Coenae Domini tom 2. f. 112. saying credimus quod Christus iuxta humanitateÌ„ est vbique presens Brentius in Apolog. pro cons VVittem Illyricus l. de asceÌ„ Domini and finally by all LutheraÌ„s Lutherans doe teach that Christs body is in all places with the diuinity and that therefore it did not really after his passion ascend vp into heauen it being there both before after his passion thus the Lutherans both in ours and the Protestants iudgments doe destroy by this their construction the whole creede and particulerly Christs incarnation natiuity passion death ascending into heauen and his comming to iudgment seeing supposing Christs body to be in all places all these articles were but apparantly or phantastically and not truly or really performed 6. Touching the article of Christs iudging the quicke and dead wee Catholikes doe beleeue that Christ at his comming to iudgment will so iudge man as that his good workes receauing all their force from our Sauiours passion shal be rewarded whereas the Protestants denying all (s) Cal. l. 3. instit c. 5. §. 2. Bucer in actis collo quij Ratisb Beza Zuingli and most other Protestants merit of workes as iniurious and derogatory to his death and passion do hould that Christ shall then reward only a bare and (t) Calu. in Antid Concil Trident. Kemnitius in exam Con. Trid. and most other Protestants speciall fayth 7. Concerning the Article I belieue in the Holy Ghost Whereas all Catholikes and many Protestants do beleeue that the Holy Ghost is the third person in the most Blessed Trinity Caluin howsoeuer he was persuaded of the truth or falshood therof much lamenteth notwithstanding to auoyd the force of arguments drawne from the chiefest places of Scripture and vsually alleadged by all Antiquity in proofe of the holy Ghost being the third person in the Trinity Thus we find that (u) Iust l. 1. c. 13. §. 15. Caluin will not haue contrary to all Antiquity that passage of Scripture Psalm 33. By the word of the Lord the heauens were made and all the host of them by the spirit of his mouth to be vnderstood of the diuinity of the holy Ghost In like sort he reiecteth the argument (x) See of this subiect against the Trinity Iluumus a Protestant in l. Caluin IudaizaÌ„s drawne from that other most remarkable Text 1. Ioan. 5. There be three that giue testimony in Heauen the Father the VVord and the holy Ghost and these three be one Caluin vpon this place thus saying therby to take away from thence the proofe of the Holy Ghost Quod dicit tres esse vnum ad essentiam non refertur Luth. in l. contra Iacobum LatomuÌ„â—omo 2. Wittem 〈…〉 diâ—â— anno 1552. sed ad consensum potius Finally Luther was so farre from acknowledging the Holy Ghost to be the third person in the Trinity or to acknowledge the Trinity it selfe that thus he writteth Anima mea odit hoc verbum homousion vel consubstantialis My very soule doth hate the worde homousion or consubstantial 8. Concerning the article I beleeue the holy Catholike Church The Catholikes do beleeue this to be a visible company of meÌ„ professing the present Roman Catholike fayth of which some are predestinated others reprobated The ProtestaÌ„ts do belieue this Church to consist only of the elect and (y) Confess Aug. act 5. Luther l. de Concilijs eccles Cal. l. 4. inst c. 1. §. 2. predestinated 9. Touching the article The Communion of Saints The Catholikes do heereby beleeue such a communion to be betweene the Saints in Heauen the soules in Purgatory men vpon earth that the one part doth helpe the other with their most auaileable prayers and intercessions The Protestants deny all such intercourse of benefites betweene these seuerall partes of the Church of Christ accounting (z) Caluin l. 3. inst c. 5. § 6. Conturiatoreâ— Ceâ—â— 1. lib. 2. c. 4. col 460. Brentius in conses Wittenberg c. de Purgatorio the Catholike doctrine heerein superstitious and sacrilegious 10. Lastly touching the article of Forgiuenes of sinnes we Catholikes do beleeue
them any way hurtefull to their saluation CHAP. V. The same proued from the want of vnity in fayth betweene Catholikes and Protestants in articles necessary to be beleeued and yet not expressed in the Creede IN this third and last place we will insist in certaine controuersyes of Religion so differently maintayned by Catholikes and Protestants as that graunting the maintaynours of the one side to hould the truth it followeth that the other party vphouldeth falsehood and heresy Now for the more dangerous wounding of our Newtralizing Protestants heerein I will omit here to speak of the Controuersies touching Purgatory Praying to Saints Free-will Monachisme and diuers others such like and will restraine my selfe only to these Controuersies the subiect of which Cōtrouersyes are taught by the one side to be vnder Christ the immediate meanes of our grace saluation and denyed by the other party to be of any such force and efficacy for the soules euerlasting good and consequently in regard of their subiect are one way necessarily to be beleeued So as if it be showed that the Protestants and the Catholiks do mainly dissent in the meanes of obtayning grace purchasing of saluation it must of necessity be inferred that both the Protestants and the Catholikes continuing in such their state cannot obtaine grace and saluation since not only Philosophy but euen naturall reason teacheth vs that he neuer shall attaine the end who vseth eyther not the same meanes which are only and necessarily instituted to the gayning of the sayd end 1. But to procced to these points First Concerning the sacraments in generall the Catholikes doe beleeue that all of them where no iust impediment is do conferre grace into the soule of man by the helpe and continuance of which grace the soule in the end obtayneth its saluation The Protestants do not ascribe any such supernaturall effect or operation of grace to them 2. And to come more particulerly to the Sacraments Touching Baptisme the Catholikes beleeue That children being borne in Originall sinne cannot be saued except they be baptized with water according to those wordes of S. Iohn 3. Vnlesse a man be borne againe of water and the spirit he cannot enter into the kingdome of God The Protestants (a) Willet in his meditat in Psal 122. Calu. Beza frequently beleeue that infāts dying vnbaptised may be saued 3. Touching the Sacrament of Pennance or Confession the Catholikes beleeue That after a Christian hath committed any one mortall sinne that sinne cannot be forgiuen him but at least in voto by meanes of confessing the sayd sinne to a Priest of the new Testament and receauing absolution thereof from him answerably to that of S. Iohn 20. Whose sinnes you shall forgiue they are forgiuen them and whose sinnes you shall retayne they are retayned The Protestants beleeue that neyther the confession of sinnes to man nor the absolution of man is necessary for the remitting of them but that it is sufficient to confesse them only to God And thus according to the diuersity of doctrine either the Protestant for want of this sacrament after he hath mortally sinned cannot be saued or Catholiks for wrongfully imposing this yoak vpon Christiās do loose their saluation 4. Touching the most Blessed Eucharist the Catholikes beleeue That the very body and bloode doth lye ineffably and latently vnder the formes of bread and wine according to that This is my body This is my blood Math. 26. That vnlesse we eate his body and drinke his blood we shall not haue life euerlasting Iohn 6. Lastly That we are to adore Christ his body being accompanyed with his diuinity in the sayd Sacraments The Protestants do beleeue that Christs true body as neuer leauing heauen cannot possibly be truly and really vnder the forme of Bread and Wine and consequently they beleeue that the eating of his body and drinkinge of his blood is not necessary to saluation Finally they hould our adoration of the Sacrament to be open Idolatry and tearme Catholikes Idolaters for adoring of it And thus eyther the Protestāts as not feeding vpon this celestiall food shall not haue life euerlasting if the Catholikes doctrine heerein be true or els Catholikes suppose which God forbid they should erre for teaching and practising idolatry heerein should incurre damnation 5. Touching the meanes of our Iustification The Catholikes beleeue That not only fayth but workes also do iustify The Protestants reiect al workes from Iustification teachinge that only fayth doth iustify man yea they further proceed affirming that who once hath true fayth is most assured and certaine (b) Calu. in instit passim Kemnit in exam Conc. Tri of his saluation whereas the Catholikes reputing this as a meere presumption are willing according to the Apostle Phil. 2. To worke their saluation with feare and tremblinge To be short the Protestants do teach that a man by thinking himselfe to be iust is by this meanes become iust whereas the Catholikes do hould this doctrine not only to be phantasticall but also (c) Bella. l. 3. de Iustificatione in reason most absurd 6. Touching Grace without which a man cannot be saued the catholiks beleeue That God out of the Abysse and deapth of his infinite mercy offereth to euery Christian sufficient grace whereby he may be saued and therefore they do encourage euery one to endeauour to seeke their saluation The (d) Calu. Beza in whole treatises D. Willet sinopsi 1600. p. 789. Protestāts teach that God giueth not this sufficiency of grace to euery one but to certaine men only that diuers there are who notwithstanding al their endeauour to beleeue truly and liue vertuously yet they cannot nor shall not be saued 7. Touching the Decalogue or ten Commandements the Catholiks beleeue That except a Christian do keepe them he cannot be saued according to our Sauiour If thou wilt enter into lyfe keepe the Commandements Math. 19. The (e) The impossibility of the commandements is taught by D. Reynolds 2. conclus annexed to his conference p. 697. D. Willet in synopsi p. 564. Protestants do absolutly teach an impossibility of keeping them And thereupon Luther thus affirmeth The ten Commandements (f) Ser. de Moyse appertaine not vnto vs. 8. Lastly touching the Pope or Bishop of Rome the Catholikes do beleeue That he is vnder Christ the supreme Pastour vpon earth that who doth not communicate with him in sacraments and doctrine not yeelding him all true obedience in subiecting their iudgments in matters of fayth to his iudgment and sentential definitions cannot be saued The Protestants doe teach that the Bishop of Rome is that Antichrist which is deciphred by the (g) 2 Thess 2. Apoc. 13 17. Apostle and which is the designed ennemy of Christ and that whosoeuer embraceth his doctrine or enthralleth as they write their assents to his cathedrall decrees in points of Religion cannot obtayne saluation 9. Thus farre of these pointes of which I haue made
enioying the faculty of reason may the more easily subscribe to so vndeniable a verity say with the Psalmist heerein Psal 92. Testimonia tua credebilia sunt nimis Well then the first and chiefest reason is taken from the causes of true fayth where for the better conceauing thereof we are to vnderstand that fayth is a supernaturall habite not obtayned by the force of Nature and that who resteth doubtfull or staggering of any one article is charged by the Canon-law with flat infidelity according to that Dubius (b) Iure Canon c. 10. de Haeretic in fide infidelis est Therfore to the beliefe of any one article of fayth two things doe concurre the one is the first reuealing verity as the schoolemen speake which is God himselfe the second is the Church propounding the article to be beleeued Now when we beleeue any point of fayth God who is the first reuealing verity as is sayd reuealeth it to the Church and the Church propoundeth it so reuealed to vs to beleeue and thus we beleeue a point of fayth thorough the authority of God reuealing and the Churche propounding And this is most consonant and agreeing with that most admirable and infallible rule of fayth set downe by the most ancient Vincentius Lyrinensis in the beginning of his Commonitorium deseruing to be stamped in characters of gold I (c) Initio commonitorij haue demanded sayth this Authour very many thinges of many men excelling renowned for learning and sanctity of life how and by what way I might fortify my fayth in tyme of heresyes arysing and I euer receaued this answere of all or in manner of all that whether I or any other desirous to auoyd the snares of Heretikes and to continue sound in the Catholike fayth he must by Gods assistance Fidem munire duplici ratione fense his fayth with a double reason Sacrosancti Canonis authoritate deinde Ecclesiae Catholicae traditione First by authority of Gods word secondly by tradition of the Catholike Church Thus farre Vincentius Thus we see where we beleeue any thing though it be materially true and not through this former authority this is not supernaturall beliefe in vs but only an opinion grounded vpon other reasons inducements Euen as the Turke beleeueth that there is one God Creatour of the world yet this his beleefe is no true fayth but only an opinion of a thing which is true since this his beliefe is grounded only vpon his Alcoran being otherwise a fabulous booke though of the being of one God it speaketh truly 2. Now to apply this to my purpose This first reuealing verity which is God through whose authority wee ought to beleeue euery article of fayth doth with one and the like authority reueale all articles of Christian Religion so as it is as forcibly to be beleeued that there is for example a Purgatory or that we may pray to to Saints suppose these articles to be true as that there is a Trinity or that Christ was incarnated From whēce it ineuitably followeth that who beleeueth in the Trinity and yet doth not beleeue that there is a Purgatory or that we may pray to Saints hath no true and supernaturall beliefe of the Trinity but only beleeueth that there is a Trinity because he is persuaded thereto only by his owne reason or through some other humane authority For if he did beleeue that there is a Trinity or that Christ was incarnate through the authority of God so reuealing this truth so to be beleeued by the same authority he would haue beleeued that there is a Purgatory and that we ought to pray to Saints seeing both the articles of the Trinity and of Purgatory or praying to Saints are equally and indifferently alike propounded by God and by his Church to be beleeued 3. And seeing to the same authority euer the same reuerence affiance and credit is to be giuen thus we may demonstratiuely conclude that what Protestant doth beleeue in the Trinity and yet doth not beleeue that there is Purgatory Praying to Saints Freewill the Reall presence admitting them once to be true or any other points controuerted betweene the Catholikes and the Protestants the same man hath no true fayth of the Trinity of the Incarnation and consequently for want of a true and supernaturall fayth cannot be saued since we reade Qui non (d) Marc 16. credit condemnabitur VVho beleeueth not shal be condemned And from this former ground it it proceedeth that S. Thomas (e) 2. 2. q 5. art 3. and all learned schoolemen teach that who beleiueth not only for Gods authority so reuealing any point whatsoeuer great or small fundamental or not fundamental the same man belieueth not any other article at all with a true and supernaturall faithe And hereto accordeth those words of (f) Lib. de prescr Tertulliā against Valentinus an Heretike Some thinges of the law and Prophets Valentinus approueth some thinge he disaloweth that is he disallowech all whilest he disproueth some Which sentence of Tertullian must of necessity be true since who reiecteth the authority of God in not beleeuing any one article propounded by God to be beleeued the same man begetteth a suspition or doubt of Gods authority for the beleeuing of any other article how fundamentall soeuer 4. Another reason may be taken from a distinction of fayth vsed by the learned which faith is of two sorts the one they call Explicite fayth the other Implicite Explicite fayth is that which all men vnder paine of damnation are bound expressely to beleeue as the Trinity the Incarnation of our Sauiour his passion the Decalogue or ten Commandements c. Implicite fayth is that which comprehendeth all those pointes which a man is not bound expressely and distinctly to beleeue in particuler though he be expressely boūd not to beleeue any thing contrary therto but is to rest in the iudgment of the Church cōcerning all such points and what the Church of Christ houldeth therein implicitly to beleeue This distinction is warranted not only in the iudgment of all Catholike schoole men but also in the iudgement of the most learned (g) D. Baro. l. de fide eius ortu p. 40. Hooker in Eccles politia in praefat p. 28. by Maelanct l. 1. epist epist ad Regem Angliae Protestāts though they forbeare the phrases of Explicite and Implicite fayth and particulerly of D. Field who in these wordes following giueth the reason therof saying For seeing (h) In his Treatise of the Church in his epist dedicatory to the Archbishoppe the Controuersies of Religion in our tyme are growne in number so many and in nature so intricate that few haue tyme and leasure fewer strength of vnderstanding to examine them what remayneth for men desirous of satisfaction in things of such consequēce but diligently to search out which among all the societyes of men in the world is that blessed company of holy ones that househould
of God the personal vnion of two natures in Christs c. 4. But to come nearer home the (h) In their mild defence of the silenced ministers supplication to the court of parlamēt Puritans here of England thus complaine of the Protestants Do we vary from the sincere doctrine of the Scriptures Nay rather many of them do much more swarue from the same c And thus answerably we find that the Puritans hould the Bishops of England for Antichristian whereas the Protestants do teach that of necessity Bishops ought to be in the Church of God Doctor VVillet speaking of diuers opinions taught by the more moderate Protestant as M. Hooker D. Couell and others thus writeth From (i) In medit in psal 122 this fountaine hath spronge forth these and other such whirle pooles and bubbles of new doctrine as that Christ is not originally God c. And then after he thus cōcludeth Thus haue some byn bould to teach and write who as some Schismatiks mening herby the Puritās haue disturbed the peace of the Church one way in externall matters concerning discipline they haue troubled the Church another way in opposing themselues by new quirkes and deuises to the soundnes of doctrine among Protestants M. Parkes in his booke dedicated to the then pretended Archbishop D. Bancroft thus writeth of the proceedings of some Puritans heere in England They (k) Epist dedic are headstronge and hardened in errour they stricke at the maine points of Faith shaking the very foundation it selfe Heauen and Hell the diuinity and humanity yea the very soule and saluation of our Sauiour himselfe And againe more plainly in the former place he sayth thus They haue pestilent heresies And yet more They are hereticall and sacrilegious 5. To conclude this point of their particuler sayings and redargutions heerin D. Couell repeating and registring the positions of the Puritans here in England In his defense of Hooker ◠65. 74. 75 among other of their positions setteth downe these following The statute Congregations of England are no true Church And againe The Protestant church of England hath no forme of a Church Now that all these dissentions among English Protestants cannot be interpreted only about ceremonies or about gouernement as some Protestants doe answeare (l) Vbi supra when they are chardged herewith by the Catholikes the foresaid M. Parkes plainly and truly confesseth the cōtrary saying The Protestants deceaue the world and make men beleeue there is agreement in all substantiall points They affirme that there is no questions among them of the truth Now the former point is furthermore made euident by the reciprocall deportment and demeanour of Protestants among themselues For first besides the chardging one another with flatt heresy as is aboue shewed they doe not only prohibite the reading (m) So Hospiniā a Protestant witnesseth in histor sacrament parte altera fol. 693. of ech others books but they also set downe articles of visitation for the inquiry (n) Hospiniā vbi supra apprehending of such their aduersaries and being apprehended do imprison (o) Hosp vbi supra them yea further they proceede not allowing the trauailers (p) so relateth Osiander in Epitom of either party common entertainement due in al Nations to strangers Finally their dissentions are so implacable among them though all be Protestants as that in defence of their seuerall doctrine they haue with great hostility taken (q) This is showed exemplifyed by Hospiniā vbi supra fol 395. 397. In like sort by Osiander in epitom cent 16. pag. 735. armes one against another as appeareth by the late memorable example in Holland of the Arminians and Gomarists who only for some difference touching Freewill and Predestination betweene them did rise in hostile manner against their aduersaryes and ceased not that course till Barnauille the chiefe of one side faction was beheaded All which violences and extremityes would neuer haue beene vndertaken if their diuersity of doctrine which is the cause of such and so great exhorbitancies did consist only in articles indifferent of themselues and such as did not concerne the necessity of saluation 6. The foresayd point touching the Protestāts dissentions in essentiall points of fayth is most clearely manifested by taking a view of their bookes written one against another though this method is partly inuolued in the displaying of their particuler sentences and writings aboue alleadged The number heerof amounteth to diuers hundreds yet as desirous to be short and compendious I will set downe the titles only of twenty of them euen from which titles the indifferent Reader may iudge whether the authours of them being al eminent Protestants did maintaine the subiects of the sayd books to be matters of indifferency and such as may be either way houlden without breach of that true fayth which is necessary to mans saluation And heere I will forbeare to reckon within this number any book written only eyther for or against the reall presence maintained by the Lutherans because heerein they conspire partly with vs Catholikes and consequently the controuersy heerin resteth not only betweene the Protestants themselues but also betweene them and vs. 7. First then may be reckoned that booke intituled Oratio de incarnatione filij Dei contra impios blasphemos errores Zuinglianorum Caluinistarum printed Tubingae Anno Domini 1586. Secondly Alberti Graueri bellum Ioannis Caluini Iesu Christi Brapiae 1598. Thirdly Antipeus hoc est refutatio venenati scripti a Dauide Pareo editi in defensionem Stropharum corruptelarum quibus Ioannes Caluinus illustrissima scripturae testimonia de mysterio Trinitatis nec non oracula Prophetarum de Christo detestandum in modum corrupit Francofurti 1598. Fourth Aegidij Hunnij Caluinus Iudaizans hoc est Iudaicae glossae corruptelae quibus Ioannes Caluinus illustrissima scripturae sacrae loca testimonia de gloriosa Trinitate deitate Christi Spiritus Sancti cum primis autem vaticinia Prophetarum de aduentu Messiae natiuitate eius Passione Resurrectione Ascensione ad caelos sessione ad dexteram Dei detestandum in modum corrumpere non abhorruerit VVittenbergae 1593 Fift Conradi Schlussenburgij Theologiae Caluinisticae libri tres in quibus seu in tabula quadam quasi ad oculum plusquam ex ducentis viginti tribus sacramentariorum publicis scriptis pagellis verbis proprijs authorum nominibus indicatis demonstratur eos de nullo fere Christianae fidei articulo recte sentire c. Francofurtae 1594. Sixt Pia defensio aduersus Ioannis Caluini Petri Boquini Theodori Bezae VVillelmi Clebitij c. similium calumnias Item Refutatio Pelagiani seu Anabaptistici Caluinistarum erroris de baptismo peccato originali Adduntur collectanea plurimorum Caluini contra Deum eiusque prouidentiam praedestinationem Effordiae 1583. Seauenth Demonstratio imposturarum ac fraudū quibus Aegidius Hunnius Ecclesiae