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
vpon the diligent perusall of the euidences the ioynt consent iudgments of all the sayd Lawyers should after their longe and serious demurs conspire in this one point to wit that for the recouering and obtayning of the sayd lands the foreshewed euidences in generall are not only sufficient seeing diuers other mē not hauing any true interest in the lands may neuerthelesse insist and vrge their like general clayme but that with the help of the sayd common euidences he must more punctually rely for the gayning of his presumed inheritance vpon other more particuler and personall euidences and assignements Now all these learned Counsailours agreeing in this sentence and fortifying their iudgments heerein with their owne experience in the like case with the new Reports warranting the same with the authorityes of all the ancient learned and reuerend Iudges before them and lastly with the cōformity of reason confirming no lesse If here now some one Emperick Atturney or other skilfull only by a little experience in making a Nouerint vniuersi c. should steppe forth armed ōly with impudency and ignorance and should pronounce the foresayd sentence of all these learned sages to be false and that the party pretending right to the sayd landes were sure by his generall title and euidences only to obtaine the same all other his more particuler euidences being but vnnecessary needlesse therto who might not iustly contemne reiect the censure of such a fellow Or could not the party clayming the foresayd inheritance be worthily reprehended if by abandoning the graue counsaile of the learned Lawyers following the aduise of this ignorant man he should finally loose all clayme title and possibility to his sayd inheritance 22. Our case is heere the same We all pretend right to the inheritance of the Kingdome of heauen for we read Coronam vitae preparauit Dominus diligentibus se Our title in generall therto is our beliefe in the Trinity the Incarnation the Passion c. the beliefe wherof is necessary but not sufficient All eminent men for learning both Catholiks and Protestants do proue from the Scriptures from the authority of Godes Church from the nature of heresy from the definition of true fayth and from diuers other reasons and principles aboue expressed that no man can attaine to this heauenly inheritance by belieuing only the former fundamentall pointes of Christianity if so he haue not at least implicitly a true and particuler fayth of all other lesse principall points of Christian Religion Now commeth heere a dissolute gamnelesse and left-handed fellow not practised in any kind of good literature for it is obserued that al our most forward Newtralists are men for the most part voyd of learning vertue conscience who peremptorily out of his Pithagorian chayre that is without proofe teacheth that a beliefe in generall of the articles of the Trinity Incarnation Passion c. doth only necessarily conduce to mans saluation and that the doctrines of Purgatory Free-will Reall presence and other contouersies betweene the Catholikes and Protestants are not in any sort necessary to the purchasing of our eternall inheritance and wel fare but are to be reputed with reference to that end points indifferent vnauayleable needelesse and as the greek phrase is Pareria or by-matters Who would not heere commiserate the folly ignorance of such a man but especially pitty the poore soules seduced by soe blind a guide THE CONCLVSION CHAP. XVI HITHERTO good Reader it is sufficiently I hope demonstrated that euery Religion though professing the name of Christ and beleeuing in the Trinity the Incarnation the like fundamentall points of Christian Fayth if their beliefe in other secondary and lesse principall pointes be erroneous cannot promise to it selfe any security of saluation and consequently that the controuerted articles at this day between Catholikes and Protestants touching Purgatory Freewill Praying to Saints Sacrifice c. are of that great importance as that the professours of both sides to vse the phrase of a Blessed Martyr in the same case Vnum caelum capere non potest One heauen cannot containe It now remayneth to show that seeing at this day there are originally but two different religions among Christians to wit the Catholike Religion and the Protestant within which is included all its branches descendents whether the Catholike or Protestant Religion is that wherin a man may be saued But seeing this subiect is most learnedly and painefully entreated of by many Catholike wryters who from all authorityes both diuine and humane haue irrefragably euicted the truth of their owne religion and falsehood of the Protestants profession and consequently that in the Catholike not in the Protestant faith the soules eternall saluation is to be purchased therfore I do remit the Reader for his greater satisfactiō therin to the perusall of the said books and particulerly to the studying rather then to the reading of that most elaborate learned vnanswereable and gauling worke of the protestants Apologie of the Roman Churche 2. Only before I heere end I must make bould to put him in remembrance with what the Protestant Religion in this treatise though but casually and incidently is most truly chardged to wit first with particuler condemnations passed vpon diuers of its cheifest articles euen by the seuerall sentences and iudgments of the primitiue Church and that therfore those doctrines so condemned and yet after defended with all froward pertinacity against the Church of God are not only therby discouered for plaine and manifest heresies but furthermore both implicitely by the testimony of holy scripture as also by the definition of Heresy aboue expressed Secondly that the doctrinall speculations positions of the Protestants faith doe forceibly impell the willes of such as beleiue them to all vice liberty and sensuality Thirdly that God out of the infinite abysse of his Iustice hath punished euen in this worlde as earnest giuen of far greater punishmēt in the world to come with most fearefull vnnaturall and prodigions deathes the first inuentours in our age and promulgatours of the said doctrines and such deaths as his diuine maiesty is accustomed to send to his professed ennemies Fourthly that Protestancy is torne a sunder with intestine diuisiōs diuers professors of it chardging their brethren professours with Heresie and dispayring of their future saluation 25. From all which we may infalliby conclude that except Heresy dissolution of manners most infamous miserable deaths and disagreements in doctrine between one the same sect be good dispsitions and meanes to purchase heauen the Protestant Religion can neuer bring her beleiuers therto What then remaineth but that who will expect saluation should seeke it only in the Catholike Church It being that Arke erected by our second Noe within which who vertuously liue are exempted from that vniuersall deluge of eternall damnation For only in this Church is professed and taught that faith to which by longe prescription a continued hand of time is
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
Protestants Religions all who ioyntly do professe to beleeue in generall in the Trinity in Christ his Incarnation his Passion and the creed of the Apostles and so we shall discerne whether the fayth of all these seuerall professors doth inioy the foresayd marke of vnity in doctrine or no. But seeing this subiect is most ample and lardge I will therefore sepose this ensuing Chapter for the more full and exact discouery of the many and great disagreements betweene Catholikes and the Protestants in their fayth and Religion The same proued from want of vnity in Fayth between Catholikes and Protestants touching the Articles of the Creed 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 Creede CHAP. IIII. VNdertaking in this place to set downe the multiplicity of doctrines betweene Catholikes and Protestants though they all ioyntly beleeue in the Trinity the Incarnation of Christ his Passion and the like consequently to show that this their generall beliefe wanteth that true vnity of fayth which out of the holy Scriptures Fathers the Protestants I haue aboue showed to be most necessary to saluation I will first examine how the Catholikes and the Protestants do differ touching their beliefe of the creed made by the Apostles Next I will demonstrate that supposing all Professors of both Religions should agree in the true sence and meaning of the creed yet there are diuers other dogmaticall points necessarily to be beleeued are at this instant beleeued both by Protestants and Catholiks which are not expressed or mentioned in the Creed at al or by any immediate inference to be drawne from thence Lastly I will set downe the great difference betweene Catholikes and Protestants in other points of fayth of which the Creed maketh no intimation or mention at all and yet the beliefe of them is houlden necessary to saluation both by Catholike and Protestant from all which it shall appeare how far distant the Catholike and Protestant Religion are from that vnity in doctrine so necessarily required to that fayth whereby a Christian is to be saued 2. I do heere begin with the Apostles creed first because the articles of the Trinity the Incartion the Passion c. are included in the creede Secondly by reason there are many Adiaphorists in Religion as I may tearme them who seeme to deale more lardgly and liberally heerein seeinge they are content to extend the necessary obiect of fayth not only to the articles of the Trinity the Incarnation and Passion but to all pointes set downe in the creed who assure themselues that God exacteth not at our hands the beliefe of any other articles then what are contained in the creed Now heere aforehand we are to conceaue that true fayth resteth in that true sense and meaning of the wordes of the Creed which was intended by the Apostles and not in the wordes themselues seeing both in the iudgment of all learned Catholikes and Protestants to beleeue the words of the creed in a sense different from the intended sense of the Apostles and consequently in a false sense is no better then not to beleeue at all And the reason heereof is because a false construction drawne from the creede no lesse then from the Scripture is not the word of God but the word of man and consequently the sayd letter of the creed so interpreted is subiect to the same censure whereunto the word of man is lyable from whence it followeth that whosoeuer belieueth the wordes of the creed in another sense then was intended by the holy Ghost and the Apostles doth not beleeue the creed at all but only beleeueth the worde of man which euer standeth subiect to errour and mistaking So as the sentence of Saint Hierome deliuered only of the Scripture may iustly be applyed of the creed Scripturae (a) In ep ad Paulinum non in legendo sed in intelligendo consistunt The Scripture or Creed doth not consist in the letter but in the sense and true vnderstanding of the letter 3. This then being truly presupposed let vs begin to examine the articles of the creed and see how we Catholiks and Protestants do differ in the construction and vnderstanding thereof And first touching the first article of our Beliefe in God obserue how different it is The Catholiks do beleeue that their God no way cooperateth or willeth sinne in man that he hath but one simple expressed will touching sinne this in detesting and hating of it that he will not punish vs for not keeping of such precepts the which is not in our power to keepe that he imputeth sinnes to euery man that committeth sinne briefly that he giueth to all men ordinary and sufficient grace to saue their soules and desireth that all men may be saued whereas the Protestants beleeue the meere cōtrary to al these points for they beleeue that their God (b) Beza in his display of popish practise pag. 202. saith God exciteth the wicked will of one thiefe to kill another See Zuinglius tom 2 de proui c. 6. fol. 365. Caluin instit l. 2. c. 18. sect 1. cooperateth forceth and willeth a man to sinne that he hath a double (c) Luther tom 2. Wittemburg de cap. Babil fol. 74. D. VVhitakerus de Eccles cont Bell. controuersia 2. quest 5. pag. 301. wil and therefore a dissembling will the one expressed in Scripture according to which he forbideth man to sinne the other concealed to himselfe by the which he impelleth man to sinne that he will punish (d) Reynolds in his 2. conclusion annexed to his conference pag. 697. vs transgressing the ten commandmēts it not being in our power to keepe the sayd commandements that to the (e) Luth. tomo 2. Wittemb de capt Babyl fol 74. Whitak vt supra faythfull sinning neuer so wickedly no sinne shal be imputed Finally that to certaine (f) Cal. instit l. 3. c. 23. saith God doth ordaine cōsilio nutuque by his Councell pleasure that among mē some be borne to certaine damnatiō from their mothers wombe See D. Willets synopsi p. 554. affirming the same men he giueth not sufficient meanes of saluation but purposeth and decreeth from all eternity that some men lyuing in the eye of the world and in their owne conscience neuer so vertuously shal be damned and cast into sempiternall perdition Thus we see how great a difference there is betweene the Catholikes and Protestants in beleeuing the first article of the creede and how ineuitably it followeth that eyther the Catholiks or protestants do stand subiect and obnoxious to that saying of S. Augustine quest 29. sup Iosue who imagineth God such as God is not he carryeth euery where another God to wit a false God in his mind 4. Touching the 2. article which is And in Iesus Christ his only Sonne wee (g) Con. Trident. Catholikes belieue in
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
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
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
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
the Primitiue Church and in them the whole Church of God haue maintained then either the Protestants or Catholikes for their disentions houlding of cōtrary doctrines touching freewill Purgatory Prayer to Saints sacrifice c. are to be accounted heretiks and consequētly both cānot be saued in their Religon For that Heretikes continuing Heretiks cannot be saued is demonstrated first from those fearefull threats comminations of the Apostles thundred out against Heretikes of which point I haue discoursed aboue Secondly from the authority of Christs church which excludeth all Heretiks as I haue showed from all hope of saluation And lastly to omit many other reasons from that principle That Heretikes are no members of Christs church of which point we are to dispute in the next place Now if the sayd false doctrines be not heresyes then haue the Fathers of the primitiue church generally erred in defyning them for heresyes and consequently the whole Church of God represented in the Fathers as in her Pastors and Doctors hath also therein erred which is repugnant to the holy (o) Math 18. Ioan. 16. 3. Ephes 1. Scripture and our Sauiours promise 20. The second thing to be aduertised is that of the former authorityes of the Fathers against heresy not any of them are restrayned by them to be heresies touching the Trinity the Incarnation of Christ his Passion the Articles of the creede for of these heere is made no mention or intimation in their authorityes within which compasse our Formalists in Religion seeke to cōtaine their fayth but they are implicitly by the Fathers extended to all heresies whatsoeuer whether they concerne the supreme and fundamental points of Christian Religion or any other secondary and lesse principall point of the same Religion The same proued from that principle that neither Heretikes nor Schismatikes are members of Christs Church CHAP. VIII IN this last place concerning the Church we will set downe another principle of Christian fayth and after will deduce from thence by way of most necessary inference our conclusion heere handled The principle is this That Heretikes houlding any heresyes whatsoeuer are no members of the church of Christ The deduction is that Heretikes therefore cannot be saued since none can be saued but such as are members of Christes church This principle is proued as aboue is intimated out of Gods holy word as where it it (a) 1. Tim. 1. sayd Certaine men made shipwracke touching fayth that is they fell out of the ship of the Church by forging of Heresies And againe They (b) 1. Io. 2. went out of vs that is as S. Augustine expoundeth out of the Church of which we are The expositions of which texts are warranted euen by force of reason for seeing the Church is an vnited multitude for it is one Spouse Cant. 6. one Kingdome and one Body this vnion chiefly consisteth in the profession of one fayth it is repugnant to reason that they should be reputed as members of the body of the Church who haue no coniunction at all in the chiefest matters with the sayd body 2. If we proceed to the testimonyes of the ancient Fathers we shall find them of an vnanimous iudgment herein to wit That Heretikes are no members of the Church and therfore cannot be saued And first occurreth S. Irenaeus (c) Lib. 3 Cap. 3. who sayth that Policarpe did conuert many Heretikes vnto the Church therefore it may be concluded that those Heretikes before their conuersion were out of the Church S. Cyprian (d) Epist ad Iubainum sayth Heretikes though they be out of the Church do challenge to themselues the authority of the Church after the manner of Apes who not being men yet would be accounted to be men The same Father thus plainly writeth in another place Cum (e) lib. de vnitate Eccles Deo manere non possunt qui in Ecclesia Dei vnanimes esse noluerunt They cannot remaine with God who dissent in iudgment from the church of God And yet more fully in the same place Non peruenit ad Christi praemia c. He arriueth not to the rewards of Christ who leaueth the church of Christ he is an alien he is prophane he is an ennemy for he cannot haue God to his Father who hath not the Church for his Mother And S. Hierome sayth Quê non (f) In dialog con Lucifer à Domino Iesu Christo sed ab alio c. VVho take their denomination or name not from our Lord Iesus Christ but from some other as the Marcionists Valentinians Montenses c. are not the Church of God but the synagogue of Antichrist Finally S. Augustine for I haue already dwelled ouerlong in the authority of the Fathers pronounceth that Nihil sic (g) Trae 27. in Ioann formidare debet c. A Christian ought to feare nothing so much as to be separated from the body of Christ which is his Church and which is one and Catholike for if he be separated from the body of Christ he is not a member of Christ if no member of Christ then is he not strengthned with his spirit But who hath not this spirit of God the same mā is not of God Thus farre S. Augustin with whome euen the Protestants do ioyne heere in iudgment for D. Doue in his booke of persuasions thus sayth This proposition that Heretikes are not to be communicated withal is vndoubtedly true And D. Sutcliffe in his Examen of petitions pag. 9. alleadgeth the Laodicean Councell can 31. 32. 33. in proofe thereof thus concluding The Laodicean Councell doth directly condemne communion with Heretiks eyther in marriage or prayer 3. This already alleadged may serue to proue that Heretikes are no members of the Church of Christ consequently cannot attaine saluation since it is agreed among all learned men that only the members of the church of Christ can find saluation in Christ we will in this place descend to Schismatikes who if they be neyther of the Church of God nor can iustly expect any saluation during such their state then à fortiori no Heretike can expect any saluation since a Schismatike beleeuing all articles of Christian fayth doth only diuide himselfe by disobediēce in not communicating with the Church in prayer Sacraments Whereas an Heretike as is aboue sayd willfully contumaciously maintayneth errours false opinions cōdemned by the Church Now that a Schismatike is not a member of Christs Church is first proued from the Texts of Scripture aboue in part touched where the Church is called one fould of sheep Ioan. 10. One body Rome 12. One spouse and one Doue Cant. 6. But now Schisme according to its Etimology deuideth that which was one into parts for Schisma being a greeke word commeth of the verbe Schizo which is scindere therefore as a member being cut off from the body is no longer a part of the body so a Schismatike diuiding himselfe by his owne disobedience
enioying the faculty of reason may the more easily subscribe to so vndeniable a verity say with the Psalmist heerein Psal 92. Testimonia tua credebilia sunt nimis Well then the first and chiefest reason is taken from the causes of true fayth where for the better conceauing thereof we are to vnderstand that fayth is a supernaturall habite not obtayned by the force of Nature and that who resteth doubtfull or staggering of any one article is charged by the Canon-law with flat infidelity according to that Dubius (b) Iure Canon c. 10. de Haeretic in fide infidelis est Therfore to the beliefe of any one article of fayth two things doe concurre the one is the first reuealing verity as the schoolemen speake which is God himselfe the second is the Church propounding the article to be beleeued Now when we beleeue any point of fayth God who is the first reuealing verity as is sayd reuealeth it to the Church and the Church propoundeth it so reuealed to vs to beleeue and thus we beleeue a point of fayth thorough the authority of God reuealing and the Churche propounding And this is most consonant and agreeing with that most admirable and infallible rule of fayth set downe by the most ancient Vincentius Lyrinensis in the beginning of his Commonitorium deseruing to be stamped in characters of gold I (c) Initio commonitorij haue demanded sayth this Authour very many thinges of many men excelling renowned for learning and sanctity of life how and by what way I might fortify my fayth in tyme of heresyes arysing and I euer receaued this answere of all or in manner of all that whether I or any other desirous to auoyd the snares of Heretikes and to continue sound in the Catholike fayth he must by Gods assistance Fidem munire duplici ratione fense his fayth with a double reason Sacrosancti Canonis authoritate deinde Ecclesiae Catholicae traditione First by authority of Gods word secondly by tradition of the Catholike Church Thus farre Vincentius Thus we see where we beleeue any thing though it be materially true and not through this former authority this is not supernaturall beliefe in vs but only an opinion grounded vpon other reasons inducements Euen as the Turke beleeueth that there is one God Creatour of the world yet this his beleefe is no true fayth but only an opinion of a thing which is true since this his beliefe is grounded only vpon his Alcoran being otherwise a fabulous booke though of the being of one God it speaketh truly 2. Now to apply this to my purpose This first reuealing verity which is God through whose authority wee ought to beleeue euery article of fayth doth with one and the like authority reueale all articles of Christian Religion so as it is as forcibly to be beleeued that there is for example a Purgatory or that we may pray to to Saints suppose these articles to be true as that there is a Trinity or that Christ was incarnated From whēce it ineuitably followeth that who beleeueth in the Trinity and yet doth not beleeue that there is a Purgatory or that we may pray to Saints hath no true and supernaturall beliefe of the Trinity but only beleeueth that there is a Trinity because he is persuaded thereto only by his owne reason or through some other humane authority For if he did beleeue that there is a Trinity or that Christ was incarnate through the authority of God so reuealing this truth so to be beleeued by the same authority he would haue beleeued that there is a Purgatory and that we ought to pray to Saints seeing both the articles of the Trinity and of Purgatory or praying to Saints are equally and indifferently alike propounded by God and by his Church to be beleeued 3. And seeing to the same authority euer the same reuerence affiance and credit is to be giuen thus we may demonstratiuely conclude that what Protestant doth beleeue in the Trinity and yet doth not beleeue that there is Purgatory Praying to Saints Freewill the Reall presence admitting them once to be true or any other points controuerted betweene the Catholikes and the Protestants the same man hath no true fayth of the Trinity of the Incarnation and consequently for want of a true and supernaturall fayth cannot be saued since we reade Qui non (d) Marc 16. credit condemnabitur VVho beleeueth not shal be condemned And from this former ground it it proceedeth that S. Thomas (e) 2. 2. q 5. art 3. and all learned schoolemen teach that who beleiueth not only for Gods authority so reuealing any point whatsoeuer great or small fundamental or not fundamental the same man belieueth not any other article at all with a true and supernaturall faithe And hereto accordeth those words of (f) Lib. de prescr Tertulliā against Valentinus an Heretike Some thinges of the law and Prophets Valentinus approueth some thinge he disaloweth that is he disallowech all whilest he disproueth some Which sentence of Tertullian must of necessity be true since who reiecteth the authority of God in not beleeuing any one article propounded by God to be beleeued the same man begetteth a suspition or doubt of Gods authority for the beleeuing of any other article how fundamentall soeuer 4. Another reason may be taken from a distinction of fayth vsed by the learned which faith is of two sorts the one they call Explicite fayth the other Implicite Explicite fayth is that which all men vnder paine of damnation are bound expressely to beleeue as the Trinity the Incarnation of our Sauiour his passion the Decalogue or ten Commandements c. Implicite fayth is that which comprehendeth all those pointes which a man is not bound expressely and distinctly to beleeue in particuler though he be expressely boūd not to beleeue any thing contrary therto but is to rest in the iudgment of the Church cōcerning all such points and what the Church of Christ houldeth therein implicitly to beleeue This distinction is warranted not only in the iudgment of all Catholike schoole men but also in the iudgement of the most learned (g) D. Baro. l. de fide eius ortu p. 40. Hooker in Eccles politia in praefat p. 28. by Maelanct l. 1. epist epist ad Regem Angliae Protestāts though they forbeare the phrases of Explicite and Implicite fayth and particulerly of D. Field who in these wordes following giueth the reason therof saying For seeing (h) In his Treatise of the Church in his epist dedicatory to the Archbishoppe the Controuersies of Religion in our tyme are growne in number so many and in nature so intricate that few haue tyme and leasure fewer strength of vnderstanding to examine them what remayneth for men desirous of satisfaction in things of such consequēce but diligently to search out which among all the societyes of men in the world is that blessed company of holy ones that househould
of fayth that spouse of Christ Church of the liuing God which is the pillar and ground of truth that so they may imbrace her communion follow her directions and rest in her iudgments Thus Doctor Field 5. Now this distinction being presupposed I thus argue both these kinds of faith are necessary to saluation Explicite faith because it comprehendeth all those fundamental and supreme points of Christian Religiō without the expresse and articulate knowledge of which a man cannot be saued And these be those only which Newtralists in Religion hould necessary to be belieued Implicite faith of other points also is necessary to saluation because otherwyse then beleiuing implicitely inuoluedly what the Church teacheth therin we cannot according to the former Doctours wordes find out that blessed company of holy ones the househould of fayth the spouse of Christ Church of the liuing God And seeing Implicite fayth is necessary to saluation we must graunt that this Implicite fayth hath some obiect the obiect is not the article of the Trinity the Incarnatiō the Decalogue c. since these are the obiects of Explicite fayth as is aboue intimated therfore articles seeming of lesser importance are the obiect of implicite fayth the which as a man is bound implicitly to beleeue in the fayth of the Church so is he bound not to beleeue any thing contrary to the sayd articles Seeing then diuers controuersies betweene the Catholikes and the Protestants are included vnder this implicite faith and that the Church of God houldeth but one way of them it followeth that one side of the cōtrary beleiuers of those points doth erre in their beliefe and consequently through want of this true necessary implicite fayth cannot be saued 6. A third reason may be this It is proper peculier to vertues infused such be Fayth Hope Charity that euery such vertue is wholely extinguished by any one act contrary to the sayd vertue Thus for exāple one mortal sinne taketh away al charity grace according that He (i) Iacob cap. 2. that offendeth in one is made guilty of all One act of despaire destroyeth the whole vertue of Hope then by the same reason one heresy wholely corrupteth extinguisheth all true fayth Therefore seeing Fayth is a Theologicall and infused vertue this fayth is destroyed with one act of heresy whether it be about Purgatory Prayer to Saints Freewil or any other cōtrouersy between the Catholiks the Protestants therfore whoseuer denyeth Purgatory or any of the rest granting their doctrins to be true is depriued of all infused fayth touching any article of Christian Religion whether they concerne the Trinity or the Incarnation or any other fundamentall point which he may seeme to beleeue but without fayth that is without true infused and Theological faith it is impossible to please God as the (k) Heb. 11. Apostle assureth vs. 4. Another reason may be this These Newtralists in Religion doe not agree euen in the general grounds of Christian faith to wit in the Articles of one God of the Trinity of Christ c. with any other Christiās This is proued because as all other Christians do beleeue in these general heads so doth each of them particulerly agree that these generall principles are to be limited bounded to euery ones particuler secte as the Protestant for example beleeueth otherwayes in God the Trinity and Christ then the Catholikes doe as is els where demonstrated But now these our Newtralists doe not limit the foresayde principles to any particuler sect or in any particuler manner therefore it euidently followeth that they haue no true beliefe euen of those generall and fundamentall articles 5. A fift reason shal be this It is most certaine that what generall propension Nature or rather God himselfe by nature as his instrument hath ingrafted in all men the same is in it selfe most true certaine and warrantable As for example Nature hath implanted in ech mans soule a secret remorse of Conscience for sinnes and transgressions committed as also a feare of future punishement to be inflicted for the sayd sinnes perpetrated therefore from hence it may infallibly be cōcluded that sinne it selfe is to be auoyded that after this life there is a retribution of punishment for our offenses done in this world since otherwayes it would follow that God should insert in the soule of man idly vainly and as directed to no end certaine naturall impressions instincts which to affirme were most derogatory to his diuine maiesty and wisedome repugnant to that anciently receaued Axiome God Nature worketh nothing in vaine Now to apply this we find both by history and by experience that diuers zealous and feruent Professours of all Religions whatsoeuer both true and false haue beene most ready to expose their liues in defence of any impugned part or branch of their Religion from which vndaunted resolution of theirs we certainly collect that this their constant determination of defending the least point of their Religiō proceedeth partly from a generall instinct of God impressed in mans soule teaching each man that death it selfe is rather to be suffered then we are to deny any part of fayth and Religion in generall And thus according hereto we find that the Athenians who were Heathens though they did erre touching the particuler obiect herein as worshipping false Gods were most cautelous that no one point should be infringed or violated touching the worshiping of their Gods The like religious seuerity was practised by the Iewes as Iosephus (l) Cont. Apion witnesseth And God himselfe euen in his owne writtē word threatneth that VVho (m) Apo. 22. shall eyther adde or diminish to the booke of the Apocalips written by the Euangelist from him he will take away his part out of the booke of life Now if such dāger be threatned for adding to or taking frō more or lesse thē was set downe by the Euangelist in this one booke how can then both the Catholiks and Protestants haue their names writtē in the booke of life Since it is certaine and granted on all sides that eyther the Catholike addeth more to the fayth of Christ then was by him instituted or the Protestant taketh from the sayd fayth diuers articles which Christ his Apostles did teach But to returne to our former reason From al this we deduce that no points of true Religion are of such cold indifferēcy as that they are not much to be regarded or that they may be maintayned cōtrarywayes by contrary spirits without any danger to mans saluation but that they are of that nature worth dignity as a man is to vndergo all torments yea death it selfe before he yeald or suffer the least relapse in denying any of the sayd verityes 6. The sixt and last reason to proue that the maintayning of false doctrins now questioned betwene the Christians of these tymes are most preiudicial hurtful to the obtaining of our heauēly blisse
considered meaning in the question of English Catholiks going to the Church al these points which haue beene disputed of on both sides but reiecting and wholely abandoning al the reasons alleadged for the affirmatiue part to wit to proue that it was lawfull for Catholikes to go to the Church of Heretikes I doe adhere to the more sound and later opinion which anciently was receaued of the Catholike Church and allowed by vse and custome That is that it is not lawfull for pious and godly men so to do and I intreate desire all our English Catholikes to embrace this my opinion and iudgment Caesar Cardinall Baronius Priest of the title of the Church of S. Nereus and Achilleus The iudgement of Cardinall Bellarmine Consideratis rationibus pro vtraque parte allatis existimo non licere viris Catholicis in Anglia Haereticorum adire Ecclesias multo minus concionibus ipsorum interesse minime autem omnium cum ipsis in praecibus vel psalmodia alijsque ipsorum Ecclesiasticis ritibus cōuenire Ideo propria manu subscripsi Robertus Bellarminus Sanctae Romanae Ecclesiae Presbiter Cardinal tit Sanctae Mariae in via Thus in English The reasons brought vpon both sides considered to wit touching the lawfullnes or vnlawfullnes of the English Catholikes going to the Protestants church I am persuaded that it is not lawfull for English Catholikes to go to the Church of Heretiks much lesse to be present at their sermons but least of al to communicate with them in prayers or singing of psalmes and other their Ecclesiasticall rites and customes And therefore this my iudgment heerin I haue subscribed with my owne hand Robert Bellarmine Priest Cardinall of the holy Romā Church of the title of Sanctae Mariae in via The sentence of Mutius Vitellescus then Prouinciall now generall and head of the order of the Iesuits Vidi rationes quae in hoc scripto pro vtraque parte afferunt existimo non licere viris Catholicis in Anglia Ecclesias Haereticorum adire c. puto hoc debere esse extra conuersiam Mutius Vitellescus Prouincialis Rom. Societatis Iesu In English I haue seene the reasons which are alledged in this booke or writing on both parts touching the going or not going to the Protestants church and I am of opinion that it is not lawfull for Catholikes in England to goe to the churches of Heretiks And I am perswaded that this point ought to be out of all controuersie Mutius Vitellescus Prouinciall of the Society of Iesus in Rome 4. And thus farre touching the sentences of these three learned men deliuered in warranting the doctrine of recusancy in Catholikes Now to turne our eye vpon the premises if the going to the Church of another Religion only for auoyding of temporall losses but to heare a sermon of the said Religion be to be accounted a sinne not to be done vnder paine of damnation as being presumed to be an externall conformity to a false Religion as by all the former testimonyes aboue alleadged is plentifully proued though the party so offending may perhaps beleeue al points truly of Christian Religion with what reason thē can it be warranted that both Catholikes Protestants conspiring only in the fundamētal points of the Trinity Incarnation Passion c. but differing mainly in all other points of Religion yet neuerthelesse promiscuously communicating one with another in prayers and the Sacraments can all ioyntly be saued And the rather seeing that both sides teaching contrary and irreconciliable doctrines touching Freewil Purgatory Praying to Saints c. It must needes follow that the one part defendeth not matters of indifferency as is commonly supposed but iniustifiable errours or rather to speake as the truth is manifest and grosse heresie The same proued from the writings of Catholikes and Protestants wherin they reciprocally charge one another with heresy As also from the Insurrections warres and Rebellions originally vndertaken only for Religion CHAP. XIII IF there were no other reason to be alleadged in disprouffe and confutation of this plurality of Religions so to tearme it then this following it might seeme fully preuayling in all cleare iudgments not wholely darkened with the mist of earthly and temporal respects First the wonderfull and ireconcileable booke-warrs betwene Catholikes and Protestants wholely vndertaken in defence of their seuerall Religions Secondly the pressures and calamities with which diuers stats Countreys do afflict other states as also the Insurrection of subiects against their naturall Princes only for difference of Religion not contayning themselues till they burst out into open hostility and armes for defending their owne Religion and subuerting of the others 2. Touching the first good God how many learned men on all sides since the first Apostasy of Luther haue spent their whole time and al their seruiceable yeares in wryting disputing preaching in defence of their owne Religion impugning of the aduersaries accounting the maintainers and beleiuers therof as heretikes and pronouncing eternal damnation against their Religion Witnesses hereof are the libraries of al the famous Vniuersities of Christendome the Stationers shoppes in all great Citties and lastly the yearely Mart of books returned these many years from Franckefort And is it possible that so much paines trauaile and labour of writing otherwayes accompanied with so great charges of printing should be vndertaken for questions only of indifferency and such as it importeth nothing at all touching the gayning of Heauen auoiding of Hell what a man beleiueth therin or of what side he relyeth 3. Concermig that second point which is the afflictiōs warrs with which one state Coūtrey or kingdome do persecute their neighbours and al originally and primatiuely for matters of Religion as also touching the open Rebellion of the subiects against their lawful Soueraignes only for the said occasion The last threescore years as also these very times do giue ouer lamentable examples heerof Witnesses of this matter purposely to forbeare the presidents of our owne Country is Scotland into which Countrey Knox Goodman and Bocanan with other their Agents and confederats first introduced Protestancy by force and armes a point so acknowledged that Doctor Bancroft the late pretended Archbishop of Canterbury as wholely inueighing against such violent courses made a booke entituling it Of the proceeding of the Scottishe Ministres according to the Geneuian rules of reformation 4. Touching France who knoweth not that for this last fifty yeares there haue beene alwayes almost open warres betweene the Kinges of France the Huguenots till the last King of France became Catholike vndertaken by the Huguenots only for Religion And do not the Cittyes of Rochell Mont-albons Montpelliers with diuers others at this very day stand out against their King vnder pretext of the defence of their Religion and Ghospell The occurences of this nature of the low Countreyes and the Hollanders are no lesse remarkable of whose first taking of armes against their lawfull King