of fayth that spouse of Christ Church of the liuing God which is the pillar and ground of truth that so they may imbrace her communion follow her directions and rest in her iudgments Thus Doctor Field 5. Now this distinction being presupposed I thus argue both these kinds of faith are necessary to saluation Explicite faith because it comprehendeth all those fundamental and supreme points of Christian Religiō without the expresse and articulate knowledge of which a man cannot be saued And these be those only which Newtralists in Religion hould necessary to be belieued Implicite faith of other points also is necessary to saluation because otherwyse then beleiuing implicitely inuoluedly what the Church teacheth therin we cannot according to the former Doctours wordes find out that blessed company of holy ones the househould of fayth the spouse of Christ Church of the liuing God And seeing Implicite fayth is necessary to saluation we must graunt that this Implicite fayth hath some obiect the obiect is not the article of the Trinity the Incarnatiō the Decalogue c. since these are the obiects of Explicite fayth as is aboue intimated therfore articles seeming of lesser importance are the obiect of implicite fayth the which as a man is bound implicitly to beleeue in the fayth of the Church so is he bound not to beleeue any thing contrary to the sayd articles Seeing then diuers controuersies betweene the Catholikes and the Protestants are included vnder this implicite faith and that the Church of God houldeth but one way of them it followeth that one side of the cōtrary beleiuers of those points doth erre in their beliefe and consequently through want of this true necessary implicite fayth cannot be saued 6. A third reason may be this It is proper peculier to vertues infused such be Fayth Hope Charity that euery such vertue is wholely extinguished by any one act contrary to the sayd vertue Thus for exāple one mortal sinne taketh away al charity grace according that He (i) Iacob cap. 2. that offendeth in one is made guilty of all One act of despaire destroyeth the whole vertue of Hope then by the same reason one heresy wholely corrupteth extinguisheth all true fayth Therefore seeing Fayth is a Theologicall and infused vertue this fayth is destroyed with one act of heresy whether it be about Purgatory Prayer to Saints Freewil or any other cōtrouersy between the Catholiks the Protestants therfore whoseuer denyeth Purgatory or any of the rest granting their doctrins to be true is depriued of all infused fayth touching any article of Christian Religion whether they concerne the Trinity or the Incarnation or any other fundamentall point which he may seeme to beleeue but without fayth that is without true infused and Theological faith it is impossible to please God as the (k) Heb. 11. Apostle assureth vs. 4. Another reason may be this These Newtralists in Religion doe not agree euen in the general grounds of Christian faith to wit in the Articles of one God of the Trinity of Christ c. with any other Christiās This is proued because as all other Christians do beleeue in these general heads so doth each of them particulerly agree that these generall principles are to be limited bounded to euery ones particuler secte as the Protestant for example beleeueth otherwayes in God the Trinity and Christ then the Catholikes doe as is els where demonstrated But now these our Newtralists doe not limit the foresayde principles to any particuler sect or in any particuler manner therefore it euidently followeth that they haue no true beliefe euen of those generall and fundamentall articles 5. A fift reason shal be this It is most certaine that what generall propension Nature or rather God himselfe by nature as his instrument hath ingrafted in all men the same is in it selfe most true certaine and warrantable As for example Nature hath implanted in ech mans soule a secret remorse of Conscience for sinnes and transgressions committed as also a feare of future punishement to be inflicted for the sayd sinnes perpetrated therefore from hence it may infallibly be cōcluded that sinne it selfe is to be auoyded that after this life there is a retribution of punishment for our offenses done in this world since otherwayes it would follow that God should insert in the soule of man idly vainly and as directed to no end certaine naturall impressions instincts which to affirme were most derogatory to his diuine maiesty and wisedome repugnant to that anciently receaued Axiome God Nature worketh nothing in vaine Now to apply this we find both by history and by experience that diuers zealous and feruent Professours of all Religions whatsoeuer both true and false haue beene most ready to expose their liues in defence of any impugned part or branch of their Religion from which vndaunted resolution of theirs we certainly collect that this their constant determination of defending the least point of their Religiō proceedeth partly from a generall instinct of God impressed in mans soule teaching each man that death it selfe is rather to be suffered then we are to deny any part of fayth and Religion in generall And thus according hereto we find that the Athenians who were Heathens though they did erre touching the particuler obiect herein as worshipping false Gods were most cautelous that no one point should be infringed or violated touching the worshiping of their Gods The like religious seuerity was practised by the Iewes as Iosephus (l) Cont. Apion witnesseth And God himselfe euen in his owne writtē word threatneth that VVho (m) Apo. 22. shall eyther adde or diminish to the booke of the Apocalips written by the Euangelist from him he will take away his part out of the booke of life Now if such dāger be threatned for adding to or taking frō more or lesse thē was set downe by the Euangelist in this one booke how can then both the Catholiks and Protestants haue their names writtē in the booke of life Since it is certaine and granted on all sides that eyther the Catholike addeth more to the fayth of Christ then was by him instituted or the Protestant taketh from the sayd fayth diuers articles which Christ his Apostles did teach But to returne to our former reason From al this we deduce that no points of true Religion are of such cold indifferēcy as that they are not much to be regarded or that they may be maintayned cōtrarywayes by contrary spirits without any danger to mans saluation but that they are of that nature worth dignity as a man is to vndergo all torments yea death it selfe before he yeald or suffer the least relapse in denying any of the sayd verityes 6. The sixt and last reason to proue that the maintayning of false doctrins now questioned betwene the Christians of these tymes are most preiudicial hurtful to the obtaining of our heauēly blisse
the hearers From which it euidently followeth that these Heretikes continuing and dying in the foresayd heresy could not be saued since that fayth which erreth from the truth and which subuerteth the true fayth of others and which in killing and destroying the soule resembleth a Canker cannot afford saluation to its Professors 8. Another passage which heere I will vrge is that of S. Iohn who calleth certaine Heretiks Anti-Christs saying Now (m) 1. Ioan. c. 2. there ate become many Anti-Christs who went out of vs but were not of vs for if they had beene of vs they had remayned with vs. These Heretikes belieued in the Trinity in the Incarnation of Christ that he dyed for the saluation of the whole world only they erred touching the person and natures of Christ and yet they are figuratiuely styled Anti-Christs and are sayd to departe out of the church of Christ But no saluation is reserued for Anti-christs such as departe from the Church of God And thus much out of Gods holy writ expresly touchinge Heretikes in general and in particuler 9. To these Texts I will adioyne though not immediatly and directly ranged vnder the former head a place in S. Peter in my iudgment most vnanswerable and by necessary inference euicting the point heere vndertaken The place is those wordes in the 2. epistle of S. Peter cap. 3. where he sayth thus In the Epistles of Paul there are certaine thinges hard to be vnderstood which the vnlearned and vnstable do peruert vnto their owne destruction Now here I thus argue But these things hard to be vnderstood in S. Pauls epistle do not concerne the doctrine of the Trinity the Incarnation the Passion c. and yet the misvnderstanding of them doth cause as the Text sayth the destruction that is the damnation of these who misunderstand them therefore farre lesser points then the denyall of the Trinity the Incarnation the Passion c. doe iustly threaten to the false belieuers of them damnation and consequently that a bare beliefe of those supreme points are not only necessary to saluation 10. That those difficulties in S. Pauls epistles intimated by Sainct Peter doe not concerne the Trinity the Incarnation the Passion c. I proue seuerall wayes first because S. Peter maketh no such mention which no doubt he would haue done if the subiect of them had touched only those supreme mysteries and were not to be extended to other inferiour points 11. Secondly it is acknowledged by the commentaries and writings of all the fathers besides that the epistles themselues showe no lesse that Saint Paul is most euident and cleare in all his epistles touching the Trinity the Incarnatiō the Passion c. and therfore there is no reason why the difficultyes in them should be applied to those articles muchlesse restrained to them alone 12. Thirdly the Fathers do vnderstand those difficultyes in Saint Pauls epistles insinuated by Saint Peter cheifly touching Iustification as appeareth by the testimony euen of S. Augustine himselfe in his booke de fide operibus lib. 12. who particulerly instanceth in that place 1. Cor. 3. If any man builde vpon this foundation golde siluer c. Which Text treateth of Iustification and works and expressely saith (n) Lib. de fide operibus cap. 15 16. that this is one of the difficult passages intended and meant by Saint Peter With whome Saint Hierome may seeme wel to agree who in those worden Epistola ad Romanos Nimijs (o) Epist. ad Algasiain quest 8. in epist ad Rom. obscuritatibus inuoluta est Intimateth no lesse for it is found that the epistle to the Romans most intreateth of Iustification and of faith and workes Fourthly and lastly the Protestants themselues doe vnderstand the said obscurities of Saint Pauls epistles touching Iustification as appeareth to omit the testimonies of all others herin from the wordes and comment of M. Doctor Fulke against the Rhemists Testament vpon the foresaid place of S. Peter and thus far of this text where we find by an ineuitable deduction that a false faith touching Iustification only cānot stand with saluation 13. The same is proued from the definition and propriety of faith In this place we will take into our consideration the definition of fayth set down by S. Paul secondly the dignity worth of faith much celebrated by diuers of the Apostles thirdly the inseparable propriety of fayth which is vnity for so doth the Scripture delineate and describe fayth from all which it will ineuitably follow that the fayth which saueth man is not to be restrayned only to the Trinity the Incarnation and other such sublime points of Christian Religion though in other points it be erroneous but is extended to all other pointes whatsoeuer which the Church of God propoundeth to be belieued 14. And to beginne with the definition of fayth giuen by the Apostle he thē defineth fayth thus Fayth (p) Heb. cap. 11. is the substance of thinges to be hoped for the argument of thinges not appearing The sense whereof is this first that fayth through an infallible certainty causeth those thinges to subsist and haue a being in the mind of man which thinges are yet to come being but hoped and looked for secondly that fayth causeth the vnderstanding to giue assent to those points which it vnderstandeth not acknowledging them to be more certaine then any thinges whatsoeuer according to those wordes of S. Thomas Multo magis (q) ◠2. q. 4. a. 8. homo certior est de eo quod audiuit a Deo qui falli non potest quam de eo quod videt propria ratione quae falli potest Now heere I trust no man will deny but the Apostle defineth that fayth of a Christian which saueth him This being graunted for to deny it were both impious in the denyer and most iniurious to the Apostle we are to remember the nature of euery true definition set downe by the Logitians to wit as is aboue mentioned that the thing defined and the definition be of one and the same extent and latitude so as whatsoeuer is comprehended vnder the definition the same is also contayned vnder the thing defined This then being presupposed by force of all reason for Logicke is but an artificiall and seruiceable handmayd vnto reason we find that this definition of fayth compriseth in it selfe not only the doctrine of the Incarnation the Trinity and the like and this not articulately but only by way of deduction but also it contayneth al secondary points of Religiō seeing the former definition doth predicate or may be sayd of all the sayd secondary lesse principall points of Religion controuerted betweene Christians at any tyme. 15. Therfore the thing heere defined which is the sauing fayth of a Christian is in like sort to extend it selfe to all the sayd secondary pointes of Religion how indifferent soeuer they seeme in mans iudgment This inference is so demonstratiue being
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
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
transibunt verba autem mea non transibunt Math. 24 Heauē and earth shall passe away but my wordes shall not passe 5. But to proceede further touching the foresaid want of vnity disagreements if euery Christian might be saued in his owne Religion then might those be saued which beleiue the articles of the Creed in a most differēt sence manner then which what can be more rashly exorbitātly spoken For seeing there is but one true intended sence by the Apostles of the Creede which if we attaine not then doe we beleiue that which is false but to beleeue the Creede in a false sence is no better then not to beleiue it at all as is aboue said and therefore it would followe by way of inference that he might be saued who beleiued not any one article of the Creede at all Now that the Catholikes Protestants do beleiue the articles of the Creede in different or rather contrary senses and consequently that the one side beleiueth it in a false and erroneous sense is aboue proued in the fourth chapter 6. If it be here replyed that the maintainers of this doctrine do so farre yeald that they only are to be saued which in a true sence beleeue the Creed yet by this their restrainct they condemne all those others which beleeue it in any other sense different from that intended by the Holy Ghost and the Apostles and consequently they condemne in their iudgment and depriue of saluation either the Catholikes or the Protestants since of necessity the one of these do beleeue the Creed not in its true sense but in a false and hereticall sence and construction different from that of the Apostles 7. But granting that the Catholikes and Protestants beleeue the Creed in one true sence intended by the holy Ghost yet if our Newtralists would haue the Creed the square or rule thereby to measure our fayth then marke the absurdityes following For by this doctrine one might be saued who beleeued 1. Not that there were any Scriptures at all written by the Prophets Apostles since the Creed maketh no mention of any such diuine writinges 2. In like sort he might be saued who did not beleeue there were any Angells or Diuels 3. Or that there is a materiall place of Hell 4. Or that the paynes thereof are eternall 5. Or that Adam did presently vpon his creation fall from grace and therby transported original sinne vpon all his posterity 6. Or that our Sauiour whilest he conuersed heere vpon earth wrought any miracles 7. Or made choice of certaine men to be his Apostles to preach the Christian fayth throughout the whole worlde 8. Or that Circumsicion is now forbidden and antiquated 9. Or that there are any Sacraments of the new testament as Baptisme the Eucharist c. 10. Or that finally before the dissolution of the world a designed ennemy of Christ shall come who is tearmed Antichrist I say by our Newtralists Religion he should be saued who beleeued none of the foresayd articles seeing not any one of them is expressed or set downe in the Apostles creed and yet the beliefe of the sayd articles is necessarily exacted required to saluation both in the iudgments of the Catholikes the Protestants both which partyes do with an vnanimous consent teach the necessity of beleeuing the sayd articles 8. But to proceed further to come to the different articles of fayth differently beleeued by the Catholikes Protestants and yet not expressed in the Creed articles of such nature as that they are houlden by the Catholikes to be instituted by our Sauiour as subordinate yet necessary meanes of the grace of God and of saluation whereas the Protestants as not beleeuing at all the sayd articles do wholely disclayme from acknowledging all such meanes These articles I haue recited aboue to wit 1. That Sacraments in generall do conferre grace 2. That a childe dying without baptisme cannot be saued 3. That mortall sinne is not remitted without the sacrament of Pennance and confession 4. That we are to adore with supreme honour the Blessed Sacrament 5. That not only fayth but also workes do iustify man 6. That a Christian by thinking himselfe to be iust is not thereby become iust 7. That euery Christian hath sufficient grace offered by God to saue his soule that therefore God on his part would haue all men saued 8. That without keeping the tenne commandements a man cannot be saued 9. Finally that all Christians ought vpon payne of eternall damnation to communicate in sacraments and doctrine with the church of Rome and to submit themselues in al due obedience to the supreme pastour of Gods church In al which points the Protestants do beleeue directly the contrary condemning vs of heresy superstition yea idolatry for our belieuing the foresayd points Now I say seeing the former articles do immediatly touch concerne either remission of our sinnes or grace of our soule or our iustification or our due honour adoration to our Sauiours body being accompanied with his diuinity or lastly our communion with Christ his church and the head therof in any of which as concerning so nearely our eternall happines who erreth cannot possibly be saued 9. And seeing the Protestants as is sayd do in all the sayd points maintaine the iust contrary to the Catholikes and thereby do abandone the Catholikes acknowledged meanes of their saluation I heare aske in all sobernes of iudgment what can be reputed for a greater absurdity then to affirme with our Newtralists that the Catholikes and Protestants notwithstanding their so different and contrary beliefe and answearble practise in the former articles so neerely touching mans saluation may both be saued Seeing it must needs be that either the Catholikes shal be damned for setting downe certaine means of our saluation contrary to Christs mind and institution supposing the sayd means to be false or that the Protestants shal be damned for reiecting the former meanes of Saluation instituted by Christ admitting them to be true 10. But to passe forward If euery Christian might be saued in his Religion in beleuing only the fundamentall points of the Trinity the Incarnation c. then hath the Church of Christ euen in her primitiue dayes at what time the Protestants themselues (h) See of this acknowledgement the defence of the Apology of Englād written by Doctor Iewel Kemnit in exam Concil Trid. par 1. p. 74. the cōfess of Bohemia in the harmony of confess pag. 400. besides diuers others doe exempt her from errour most fondly intollerably erred in condemning certaine opinions which are not fundamentall for Heresies and the maintayners for Heretikes and consequently the scripture and Christ himselfe haue deceaued vs by ascribing vnto the Church an infallibility (i) Math. 18. Luc. 10.2 Tim. 3. of erring in her definitions of Faith and cōdemnation of heresies and by commanding vs to obey the churches authority and sentence in all thinges as
stiling her the pillar and foundation of truth And further it should follow that the Church should thus insufferably erre both in generall Councells as also in the priuate authorities and sentences of all the learned Fathers in the firste times 11. And thus for example the Councell of the Apostles should haue erred (k) Act. 15. in decreeing it vnlawfull to eate in those times blood and strangled meates In like sort the first Councell of Nice (l) Euseb l. 6 hist c. 33. should haue erred in condemning the Quartodecimani for heretikes because they would not keepe Easter day according to the custome of the church The councell of Rome vnder Cornelius for condemning the heresie of the Nouatians who reiected the Sacrament of Pennance as also for condemning the errour of Anabaptisme The councell (m) Vt patet in act 2. of Calchedon for condemning the Heresie of Eutiches and for prohibiting the mariages of Monkes and Virgins and the first Councell of Ephesus (n) Socra l. 7. c. 34. for condemning the heresy of Nestorius both which Heretikes beleiued in the most holy Trinity and acknowledged Christ for their Redeemer The fourth councell of Carthage (o) Can. 79. for sententionally decreeing that prayer and sacrifice for the dead was according to the true faith of Chirst and for pronouncing the denyers therof for Heretikes And finally to omitt other Coūcels the councell of Constantinople (p) Zonaras in vita Constantini Nicephorus l. 17. c. 27 should haue erred for condemning the Heresie of Origen who taught that the Diuels in the end should be saued And thus farre of councels condemning points of seeming indifferency for open wicked heresyes 12. But now graunting that the sayd points as they were houlden by the maintainers of thē were not Heresies that the beleiuers of them might be saued then two maine absurdityes doe ineuitably follow The first is the erring of the whole Church of God in condemning them for heresies they being not Heresies but true doctrines as is said The second the inconsiderate carriadge of the church in these matters For to what purpose or end were all these councells consisting of many hundreds of the most graue and Reuerend men of all christendome celebrated with such labour and trauaile out of all countries and infinite chardges if the doctrines for the impugning resisting condemning wherof they were gathered might be indifferently maintayned and defended on all sides without breach of true faith or danger of saluation The erring of the Church is no lesse manifested in the sentences and condemnation giuen by many of the most ancient famous learned Fathers in the primitiue Church not any one orthodoxall Father contradicting them therein against diuers maintayning opinions that seeme in regard or the Trinity the Incarnation c of small importance if so these opinions be not heresies nor the beleiuers of them Heretikes but men in state of saluation 13. And thus according hereto Florinus though he taught God to be the authour of sinne might be saued In like sort the Heretikes who in S. Hieromes dayes denyed the possibility of the Cōmandements the Manichees who denyed Free-will the Eunomians who taught that only faith did iustify The Aerians who denyed prayer and sacrifice for the dead and tooke away all fasting-dayes Vigilantius who taught that Priests might marry that we ought not pray to Saints Iouinian who helde mariadge to be 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 the former doctrines if so euery one might expect saluation in their Religion And yet we finde that the foresaid men were branded for wicked Heretikes their doctrines for damnable Heresies as in the seauenth chapter aboue is showed by S. Irenaeus S. Hierome S. Epiphanius Philastrius S. Augustine Theodoret and others diuers of these holy Fathers wryting Catalogues of Heresies did place the foresaid doctrines and their authours within the said Catalogues and this they did without any reluctation or gainesaying of any other ancient and learned Father of their tymes 14. From which consideration I do gather that if those opinions were not iustly condemned for heresies and their authours for Heretikes then not only the Church did fondly erre in so great a matter but also the aforesayd alleadged Fathers to wit S. Irenaeus S. Hierome Epiphanius S. Augustine with many such others should deseruedly be reputed for Heretikes for their condemning of true doctrines for heresies and the beleeuers of them for heretikes and on the contrary side Florinus the Maniches the Eunomians Vigilantius Iouinian the Donatists Pelagius and many other such should be accounted for their teaching of true doctrins orthodoxall Fathers and authours and might haue iustly complayned of their insupportable wronges and indignityes proceeding from the pennes of the foresayd Fathers an absurdity which I thinke no man enioying the benefit of his fiue senses will allow And yet the admittance of our Newtralists paradox inauoydably draweth on this inference 15. Another absurdity accompanying the former doctrine is that Heretikes should be true members of Christs church This I deduce For seeing by the consent of all learned men none can be saued but such as be members of Christs Church for otherwayes Turks and Iewes dying in that state might be saued and seeing the foresayd registred doctrines and the authours are condemned for heresies and Heretikes both by the authority of Gods Church and according to the true definitiō of heresy aboue set downe for the foresayd Heretikes made choyce of those their heresies and did maintaine them most frowardly against the whole Church of God not submitting their iudgments to it it must of necessity follow that if those men could be saued then Heretikes continuing Heretikes are members of Christ his Church then which what paradox in it selfe can be accounted more absurde or in the iudgment of learned men more incredible Considering with what acerbity of comportement the Apostles all the orthodoxall learned pious Fathers both in their writings otherwise haue in all ages entertained Heretikes as aboue I haue manifested in the sixth Chapter 16. Againe supposing the truth of the doctrine of the Omnifidians as I may tearme thē yet obserue how repugnant it is to all reason otherwise absurd euen in its owne nature I will heere passe ouer diuers reasons alleadged in the precedent chapter and insist a little in some few of them The first It is certaine that that faith which belieueth some articls yet belieueth not others which are no lesse true such is the faith of our Newtralists is no true supernatural fayth seeing it beleeueth nothing thorough the authority of God his Church both which reueale and propound all articles alike indifferently to al men to be beleeued Now what more crosse to