where for the better conceauing thereof we are to vnderstand that fayth is a supernaturall habit not obtayned by the force of nature Therfore to the beliefe of any one Article or point of fayth two things concurre the one is the first reuealing Verity as Scholemen speake which is God Himselfe the secoÌ„d is the Church propounding the article to be belieued Now when we belieue any point of fayth God who is the first reuealing Veritie as is sayd reuealeth it to the church and the church propounds it so reuealed to vs to be belieued And thus we belieue a point of fayth through the authority of God reuealing the church propounding and where we belieue any thing though it be true not through this authority this is not supernaturall beliefe in vs but only an opinion grounded vpon other reasons inducements Euen as the Turke belieueth that there is a God Creator of the worlde yet this his beliefe is no true fayth but only a meere opinion of a thing which is true since this his beliefe is grounded not vpon Gods authority reuealing this but only vpon his Alcaron being otherwayes a fabulous booke though of the being of one God it speaketh truly Now to apply this This first reuealing Verity which is God through whose authority we ought to belieue euery article doth with one the like authoritie reueale all Articles of Christian Religion to the church so as it is as forcibly reuealed to be belieued that there is for example a Purgatory or that we ought to pray to Saints graunting these articles to be true as that there is a Trinity or that Christ was Incarnate from whence it vnauoydably followeth that who belieueth in the Trinity and yet doth not belieue that there is a Purgatory or that we may pray to Saints hath no true and supernatural beliefe of the Trinity but only belieueth that there is a Trinity because he so vnderstandeth or is persuaded thereto only by his owne reason or through some other humane motiues according to that sentence of S. Augustine lib. de vtilitate credendi cap. 11. Quod intelligimus aliquid rationi debemus quod autem credimus authoritati For if he did belieue that there is a Trinity or that Christ was Incarnate through Gods authority so reuealing this truth to be belieued by the same authority he would haue belieued that there is a Purgatory or that we ought to pray to Saints seing both the Articles of the Trinity and Purgatory or praying to Saints are equally indifferently a like propounded by God and his Church to be belieued Thus we may demonstratiuely conclude that what ProtestaÌ„t doth belieue in the Trinity and yet doth not belieue that there is a Purgatory praying to Saints Freewill the Reall presence admitting them once to be true or any other point controuerted betweene Catholikes and Protestants the samâ— man hath no true fayth at all of the Trinity or Incarnation and consequently for wanâ— of a true and supernaturall fayth cannot bâ— saued since we read (a) Marc. 16. Qui non credit condemnabitur Who belieueth not shal be condemned And from this former ground it proceedeth thaâ— (b) 2. 2. q. 5. ar 3. S. Thomas all other learned Schoolemen teach that who belieueth not only for Gods authority so reuealing any poinâ— whatsoeuer great or small fundamentall or not fundamentall the same man belieueth not any other Article at all with a true and supernaturall fayth and heereto accord those wordes of (c) Lib. de praescript Tertullian against Valentinus the Heretike Some thinges of the law and Prophets Valentinus approueth some thinges he disalloweth That is he disalloweth all whilest he disproueth some Which sentence of Tertullian must of necessity be true since who reiecteth the authority of God in not belieuing any one article propounded by God to be belieued the same man begetteth a suspition or doubt of Gods authority for the belieuing of any other article how fundamentall soeuer Another reason may be taken from a distinction of fayth which according to the learned is of two sortes The one they call explicite fayth the other implicite Explicite fayth is that which all men vnder payne of damnation are bound to belieue As according to most of the Schoolemen the Trinity the Incarnation of our Sauiour his Passion the Decalogue or ten Commaundements the articles of the Creed Implicite fayth comprehendeth all those points which euery vnlearned man is not bound expressely distinctly to belieue and knowe in particuler though he be expressely bound not to beâ—ieue any thing contrary thereto but is to â—est in the iudgment of the church concerning all such points and what the church of Christ houldeth therein he is bounde â—mplicitely to belieue This distinction is warranted not only in the iudgment of all Catholike Schoolemen but also of the most â—earned (d) D. Bar. l. defide eius ortis p 40. Hooker in his Ecclesiast policy in the preface p. 28. by Melancton l. 1. Epist Epist ad RegeÌ„ Angliae Protestants though they commonly forbeare the phrase of explicite imâ—licite fayth particulerly of D. Feild who â—n these words following giueth the reason â—hereof saying For (e) In his Treatise of the Church in his Epist Dedicat to the L. Arch-Bishop seeing the Controuersies of Religion in our time are growne in number so many â—nd in nature so intricate that few haue time and â—â—asure fewer strength of vnderstanding to exaâ—ine them what remayneth for men desirous of saâ—isfaction in things of such consequeÌ„ce but diligently â— search out which amongst all the Societies of men â—s the worlde is that blessed Company of holy ones 〈◊〉 at househould of fayth that spouse of Christ and Church of the lyuing God which is the Pillar and ground of truth that so they may imbrace her communion follow her directions rest in her iudgments Thus D. Feild Now this distinction being presupposed I thus argue Both these kinds of fayth are necessary to saluation Explicite fayth because it comprehendeth all those fundameÌ„tall and supreme points of Christian Religion without which and the expresse and articulate beliefe of which a man cannot be saued And these be those only which our Newtrallists in Religion hold necessary to be belieued Implicite fayth of other points also is necessary to saluation because otherwyse then belieuing implicitely inuoluedly what the church teacheth therein we cannot according to the former Doctours words range our selues to the blessed company of holy ones the househould of fayth the spouse of Christ and Church of the lyuing God Againe seing Implicite fayth is necessary to saluation we must graunt that this Implicite fayth hath some Obiect This Obiect is not the Articles of the Trinity the Incarnation the Decalogue c. according to the foresaid iudgment of the Schoolemen since these are thâ— obiects of explicite fayth as is aboue mentioned therfore Articles of seeming lesser importance are the
One God One Fayth OR A DISCOVRSE AGAINST Those Lukewarm-Christians who extend Saluation to all kinds of Fayth and Religion so that the Professours do belieue in the Trinity the Incarnation the Passion c. howsoeuer they differ in other inferiour Articles VVritten by VV. B. Priest One Lord one Fayth one God Ephes 4. Because thou are Lukewarme neyther cold nor hoat I will vomit thee out of my mouth Apoc. 3. Permissu Superiorum M.DC.XXV THE PREFACE to the Reader GOOD READER Such are the lamentable Tymes wherein we lyue as that they not only bring forth Men who with great contention and heate of dispute do vndertake to mantayne particuler Errours directly repugnant to the Scriptures and the iudgment of Christ his Church But also they affoard some others as my owne experience assureth me taken from my conuersing with diuers such during my long endurance in England and before my departure from thence who are not affrayd to entertayne all Religions with such a cold Indifferency as that they hould that Saluation may be obtayned in any Religion if so the Professours thereof do belieue only in the Trinity the Incarnation and such fundamentall points of Christianity whether they be Papists Protestants Anabaptists Brownists or any other of these laâ—er Sects They heerupon further teach that we are not obliged vnder payne of any spirituall losse to imbrace any one of these Religions before another scornefully traducing all others who exact a more particuler and articulate beliefe of our Christian misteryes And thus these ADIAPHORISTS in Religion whose secret pulse doth indeed beate vpon Atheisme disclayme from all necessity of Truth euen iustifying the defence of Errours vnder the title of Errours and houlding only this One mayne Controuersy in Christian Religion to witt That in Christian Religion there are no mayne CONTROVERSIES Against these Ambi-dexter Christians so to call them who drawe their Soules perdition in the ropes of a supine and careles security I haue thought good to vndergoe the wryting of this short ensuing Treatise styling it One God one Fayth according to the words of the (1) Ephes 4. Apostle implying hereby That as there is but one God and not many so this one God wil be truly worshipped for the sauing of our Soules with one only entyre and perfect Fayth and not with multiplicity of Religions Now to make the passage more euen to this discourse by taking away some tacite Obiections much insisted vpon to the contrary by our Omni fidians in Religion these men thus dispute God is most mercifull therefore it would be much repugnant to his infinite Mercy to damne for all eternity any Man that beleiueth in him and in Iesus Christ as his Redeemer so that withall he forbeare doing of all wrong and do leade a vertuous at least a morall lyfe though â—n other Articles of lesser importance perâ—aps he may erre To this I answere with the Apostle (2) Rom. 11. O altitudo diuitiarum sapientiae scientiae â—ei Gods Iudgments are inscrutable and â—re to be admired not to be searched afâ—er Yf it was his diuine pleasure for one â—nly Sinne and that but in thought â—ommitted as Deuines hould to damne â—any thousands of Angells for euer If â—arther he did not forbeare to punish all Mankind with infinite Miseryes for his first Parents fault committed only in eating of a forbidden Aple if lastly it pleased hym during seuerall thousands of yeares to make choyce only of the Iewish Nation a handfull of the whole earth for his elected People and to suffer all the rest of the world till our Sauiours comming to lye drowned in Idolatry and to be damned some few Gentills only excepted And if also after our Sauiours Incarnation he vouchsafed not for the space of many ages to enlighten whole Countryes with the Gospell of Christ but permitted thâ—m to continue to their Souleâ— eternall damnation in their former Idolatry Heathenisme yea suffering to thiâ— very day how long yet after his diuine Maiesty only knoweth diuers vaâ— Countryes to perseuere in their foresaid Infidelity Yf now I say this proceeding in God is best lyking to himself and thaâ— for the same it were blasphemy to charge him with Iniustice or Cruelty For (3) Esay 45. shall the Clay say to hym that fashioneth it What makest thou then dare any man expostulate God of Iniustice and want of Mercy for his diuine Goodnes is nothing but Mercy and Iustice (4) Psalm 84. misericordia veritas obuiauerunt sibi Iustitia Pax osculatae sunt If he suffer men to peâ—ish eternally for want of an entyre complete and perfect fayth in all the Articles of Christianity especially in these tymes when no Christian can pretend for exâ—use any inuincible ignorance in matâ—ers of Fayth by reason that all the true Articles of Christian Religion are sufficiently propounded and diuulged by Gods Church to all Christians whomeâ—oeuer Therefore thouching Gods secret â—udgments and disposall in these matâ—ers we will conclude and confesse with the Prophet Esay (5) Psalm 30. Deus iudicij Doâ—inus This then being most true from hence it appeareth that diuers cold Protestants much wrong the Catholikes in charging â—hem with want of Charity because â—hey will not acknowledg that ProtestaÌ„ts â—ying Protestants can be saued whereas â—n the contrary part many learned Proâ—estants say they do graunt the hope of Saluation to Catholikes dying Catholikes or as now a dayes they terme them â—apists To this we reply That heere is no want of charity in the Catholikes but rather a most vehement and burning Charity For what greater Charity can there be seing it is an vndeniable Truth That Men dying in a false Faith cannot be saued then to premonish and forewarne with all conuenient sedulity and endeauour (6) 1. Timoth 4. opportunè importunè their Christian Brethren of so great a danger as the euerlasting losse of their Soules coÌ„meth vnto No the soules interminable weale or woe is not a matter of Complement that so for Ceremony the remembrance thereof is to be forborne to be inculcated and often spoken of especially where the most certaine truth of the matter insisted vpon and the charitable intention of the speaker do warrant the discourse And if Catholikes must be censureâ— vncharitable for these their so wholesome Admonitions then by the samâ— reason the Apostle himselfe is to bâ— included within the like fault who seuerely (7) Tit. c. 3. chargeth vs to flie the company society of an Heretike of him who (8) Galat. 5. rangeth Schismes Heresyes among those sinnes the workers whereof shalâ— not attayne the Kingdome of God In like sort the auncient Fathers of Christs Church I meane Augustin Ambrose Ierome Cyprian Epiphanius the rest must stand chargeable with the like want of Charity for their anathematizing and condemning both in generall Councells and in their particuler writings Catalogues of Heresies all such men as did hould any
erroneous opinions touching Fayth against the then present Church of God But to returne more particulerly to the Subiect of this Treatise The source from whence this Libertinisme in beliefe impugned heere by me did take it origen and beginning is the contempt of the authority of Christs Church and the assumed authority of ech mans priuate Spirit For thus reasoneth the Neutrallist in Religion Both the Papists and Protestants do agree in belieuing the Trinity the Incarnation the Passion c. But they maynly dissent touching Purgatory praying to Saints Freewill Sacrifice of the Masse c. Therefore I will imbrace and follow the acknowledged doctrine of them both meaning the Doctrine of the Trinity the Incarnation the Passion and hould it necessary only to Saluation since in it all sides do conspire But seeing the dissentions in religion amonge the Papists and the Protestants are of these secondary and lesse principall points only to wit Purgatory prayer to Saints c. and seeing it is impossible that both the Protestant and the Papist should teach truly in the sayd Articles for they teach meere contrary doctrines therein so as if the one side teach true it necessarily followeth that the other side teacheth false And further seeing I haue no more reason once reiecting the authority of Gods visible Church to belieue the one partie more then the other and it is impossible for me to belieue them both Therfore my priuat Spirit biddeth me to belieue neyther but to hould the doctrines of Purgatory prayer to Saints Freewill c. and all other controuerted points of Fayth at this day betweene the Papist and the Protestant to be matters meerely accessory and of such indifferency as that neyther the true or false beliefe of them can further nor hinder my Saluation Thus farre argueth our Newtrallist who whyles he wil be of all Religions is indeed of no Religion Then which as if Religion were but a meere abstracted Notion in the mynd what can be excogitated to be more impious and Athiestical in it selfe more repugnaÌ„t to the sacred Scriptures more crosse to the practise of all Antiquity and as heerafter shall be proued more aduerse to all naturall Reason But good Reader as vnwilling to traÌ„sgresse the accustomed limits of a Preface I will detayne thee no longer only for some delibation and tast of the Subiect heerafter handled I will conclude with the sentence and iudgment of S. Augustin passed vpon the Pelagians who belieued in the Trinity in Christ and his PassioÌ„ were men of honest and morall conuersation yet for houlding That only by the force of Nature without the assistance of Gods grace a Man was able to exercise vertue flie vice a point no more fundamental then most of the CoÌ„trouersies betweene the Catholikes the Prostants they are registred for Heretikes by S. Augustin and consequently not to be in his iudgment in state of Saluation His words are these (9) Epist. 120. c. 37. Nec tales sunt Pelagiani quos facilè conteÌ„nas sed continenter viuentes atque in omnibus operibus laudabiles Nec falsum Christum sed vnum verum aequalemque Patri coaeternum veraciterque hominem factum venisse credentes venturum expectantes sed tamen ignorantes Dei iustitiaÌ„ suam constituere volentes Haeretici sunt Thus S. Augustin with whom I end leauing thee Curteous Reader to the deliberate and studious perusall of these ensuing Leaues and intreating most earnestly the prayer of all good Catholikes for the remission of my infinite sins for a happy hourâ— of the dissolution of my old and decayed Body Thy Soules wellwishing friend VV. B. P. The Contents of the ensuing Treatise THAT a man who belieueth in the Trinity the Incarnation the Passion c. And yet belieueth not all other Articles of ChristiaÌ„ Fayth cannot be saued And first of the definition of Heresy and of an Heretike Chap. 1. The foresayd Verity proued from the Holy Scripture Cap 2. The same proued from the definition nature and propriety of Vnity in Fayth Cap. 3. The same proued from the want of Vnity in Fayth between the Catholike and the Protestant touching the Articles of the Creed Cap. 4. The same euident from the like want of vnity of Fayth betweene the Catholike and Protestant in Articles necessarily to be belieued and yet not expressed in the Creed Cap. 5. The same proued from the authority or priuiledge of Gods Church in not erring eyther in her definitions of Fayth or condemnation of Heresies and first by Councells Chap. 6. The same proued from the like infallillible authority of the Church in not erring manifested from the testimonies of particuler Fathers Cap. 7. The foresaid Truth euicted from that Principle that neither Heretikes nor Schismatikes are members of the Church of God Chap. 8. The same proued from the punishment ancieÌ„tly inflicted vpon Heretikes by the Church Chap. 9. The same proued by arguments drawne from Reason Chap. 10. The same proued from the different effects of Catholike Religion and Protestancy touching Vertue and Vice Chap. 11. The same Veritie proued from the feareful deaths of the first broachers of Protestancy Ch. 12 The same confirmed from the doctrine of Recusancy taught by Catholikes ProtestaÌ„ts Ch. 13 The same manifested from the writings of the Catholikes and Protestants reciprocally charging one another with Heresy and from the Insurrections Warrs and Rebellions begun only for Religion Chap. 14. The same proued from the Protestants mutually condemning one another of Heresy Chap. 15. The same demonstrated from the many absurdities necessarily accompanying the contrary doctrine Chap. 16. The Conclusion of the whole Chap. 17. THAT A MAN WHO BELIEVETH IN the Trinity Incarnation Passion c. And yet belieueth not all other Articles of Christian fayth cannot be saued And first of the definition of Heresy and an Heretike CHAP. I. BEFORE we come good Reader to dispute particulerly of the Subiect of this Discourse I hould it most conuenient in place of a short Prolegomenon or Preface to prefixe and set downe the true definition of Heresy or an Heretike since this method will giue light to this whole ensuing Treatise diuers passages therof being principally founded vpon the definition and nature of Heresy and will best manifest what opinions be Heresyes and what men Heretikes and consequently seing Heresy is incompatible with saluation and cannot stand with the purchase of Heauen will demonstrate that not any one Religion professing the name of Christians which doth maintaine but one Heresy can iustly promiâ—â— to it selfe the hope of Eternall life Well then Heresy or Haeresis as wâ— tearme it in Latin is a Greeke word â—â—gnifying as much as Electio Election 〈◊〉 Choyce comming of the Greeke verâ—◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Latine Eligo to Choose or maâ—â— Choyce of as (a) lib. de praescript c. â— Tertullian and S. Iâ—rome (b) in c. 5. Epist. ad Galat. do well note so that this woâ—â— Haeresis
more then darkeâ— an produce light since Truth himselfe 〈◊〉 taught vs (i) Luc. 6. That we cannot gather figges â—ornes nor grapes of bushes And hence by premises we are to vnderstand that we â—n entyre perfect fayth that by the â—h we belieue all supreme articles of the Trinitie Incarnation Passion c. anâ— all the articles of the Creed expressely articulately in their true sense and do belieue all other inferiour articles at least implicitely that is that we haue a readie preparation of mind to belieue all other articles which the Church of Christ dotâ— propound to be belieued so as that thougâ— we do not belieue euery article of Chrâ—stian Religion with an explicite and expresse faith yet we are bound vnder painâ— of damnation nor to belieue any doctrinâ— contrary or repugnant to the said articleâ— which the Church of Christ doth prâ—pound to be belieued from which it vnauoydably followeth that once grauntinâ— that the Church of Christ propoundeth 〈◊〉 be belieued that there is a Purgatory â— that we may pray to the Saints he incureth damnation who belieueth that theâ— is no Purgatory or that we ought not 〈◊〉 pray to Saints Now in this third place we will toucâ— that inseparable Attribute of true Chrâ—stian fayth which is Vnity in fayth 〈◊〉 doctrine This marke is so indissolubâ—â— annexed to the true fayth of Christ as thâ— we find his Apostles euer readie most â—â—riously to inculcate the same to their dâ—ciples Thus accordingly the Aposâ—â— exhorteth the Ephesians saying (k) Ephes 4. Be you carefull to keepe the vnity of the spirit in the bond of peace And immediately againe (l) Ephes vbi supra There is one Lord one fayth one Baptisme Where we see that Vnity in fayth is expressely set downe As also in another place (m) Ephes loc cit I beseech you that you speake all one thing be you kâ—it together in one mind and one iudgment And as this was the exhortation of the Apostle To we read that the first belieuers followed â—he same of whom S. Luke thus saith The (n) Act. 4. multitude that belieued were of one hart and â—ne soule And hence it proceedeth that the Church of Christ which comprehendeth the Professours of this vnanimous faith is â—tyled by Gods holy writ (o) Rom. 12. One Bodie one (p) Cant. 6. Spouse (q) Ioan. 10. one flocke of sheepe A truth â—o euident as that besides the frequent teâ—timonies of the Faâ—hers (r) Athanasius orat 1. con Ani. Chrysost opere imperfecto in Mat. Hom. 20. Tertullian de praescript Irenaeus l r. c. 5. confirming the â—ame euer the Protestants subscribe in iudgâ—ent heerto For thus (Å¿) Luther tom 3. Wittenberg in psal 5. fol. 166. Luther himselfe to omit (t) see herâ—â—â—f the Deuines of Mansfeild against the Sacramentaries And the Deuines of Heidelberg against the Anabaptists others writeth A kingdome deuiâ—ed in it selfe shall not stand neither haue any â—eretikes at any tyme bine ouercome by force or â—btility but by mutuall dissention neither doth â—hrist fight with them otherwise then with a spiâ—â—t of giddines and disagreement Now then this Vnitie of faith is so to be â—nderstood as that it is not repugnant therto that one and the same point should at one time not be houlden as necessary to be belieued the which after it hath vndergone a definitiue sententionall decree of Gods Church is necessarily to be belieued As for example it was not necessary in the beginning of Christianity to belieue that the booke of the Machabees the Epistle of S. Iames S. Iude the second Epistle of S. Peter the second and third of S. Iohn to be Canonicall Scripture till they were defined so to be by the third Councell (u) Can. 47. of Carthage at which S. Augustine was present But after this Councell had by the assistance of the holy Ghost defined them to be Canonicall and this after confirmed by the consent of the whole Church then it was and is Heresy to deny them to be Canonicall And the reason of this disparity is because it is Gods good pleasure wisdome not to reueale to his Church all articles of faith in the beginning and at one time but at seuerall times 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 large vnfoulding or exposition but not of any contrariety in beliefe chaunge or alteration Anâ— thus to insist in the former example yâ— may well stand with Christian faith in the â—eginning not to accept the former bookes or Canonicall till the authority of the Church had pronounced them for such But it standeth not with sound faith that one man should positiuely belieue now after the Churches definition therof giuen as an article of fayth that the Machabees and the rest of the bookes aboue specified are not Canonicall Scripture but the prophane writings of man and another man should belieue as an article of Faith that they are Canonicall Scripture since the one of these contrary beleifes must be Hereticall This verity of the Vnity of faith being warranted by the word both of God and man as is aboue said we will take into our consideration the Catholike and Protestant Religions both which ioyntly do professe to belieue in generall in the Trinity in Christs Incarnation his Passion and the Creed of the Apostles and so we shall discerne whether the faith of all these seuerall Professours doth inioy the foresaid marke of vnity in doctrine or noe But seing this Subiect is most ample and large I will therfore sepose this ensuing chapter for the more full and exact discouery of the many and great disagreements betweene the Catholikes and the Protestants in their fayth and Religion THE SAME PROVED FROâ— want of vnity in fayth betweene Catholikes anâ— Protestants touching the Articles of the Creed CHAP. IIII. VNDERTAKING in this place tâ— set downe the multiplicity of opinions betweene Catholikes anâ— Protestants though they all iointly belieue in the Trinity the Incarnation oâ— Christ his Passion and the like and consequently that this their general beliefe wanteth that true Vnity of fayth which out of thâ— holy Scriptures Fathers the Protestants I haue aboue shewed to be most necessary to Saluation I will first examine how the Protestants and Catholikes doe differ touching the beliefe of the Creed made by the Apostles Next I will demonstrate that supposing all Professours of both Religions should agree in the true sense and meaning of the Creed yet there are diuers other dogmaticall points necessarily to be belieued and are at this instant belieued both by Protestants and Catholikes which are not expressed or mentioned in the Creed nor by any immediate inference can be drawne from thence Lastly I wil set down the great difference betweene Catholiks ProtestaÌ„ts in other points of fayth of which the Creed makes no intimation or
commauÌ„ded by the church not to performe the publike lyturgy of the church if he did contrary therto he was adiudged by the church to sinne mortally In like sort a Bishop leauing his Fayth and maintayning any one Heresy did thereby loose all his authority of Iurisdiction and thereupon during such his state all his AbsolutioÌ„s censures punishments and sentences practiced by him towardes any Person were adiudged by the church of God to be of no force or validity To which practice of the church (a) In 3. p. q. 39. ar 3. Saint Thomas subscribeth in these words Haeretici non possunt absoluere nec excommunicare nec Indulgentias facere aut aliquid huiuscemodi quod si fecerint nihil actum est Heretikes speaking of Cleargy men cannot absolue any one nor excommunicate nor giue Indulgences nor exercise any such like point of spirituall Iurisdiction and if they attempt contrary heereto they do but practice in vayne Touching Politicall or ciuill censures or punishments anciently inflicted vpon Heretikes The first may be that such men were forbidden to contract any marriage with other Religious and faythfull Christians and such of the faythfull christians as did marry with them did sinne mortally This is proued out of the (b) Can. 31.32.33 Laodicean councell aboue touched prohibiting all such mariages also all praying and communicating in Sacraments with Heretiks of which point I will heerafter intreate more fully Another punishment was that Heretiks were wholy restrained by the church from all practice of their Religion This appeareth from the actions of Constantine the Great who was so farre from graunting liberty of Religion to the Arians as that he threatned banishment to all who would not subscribe to the Nicene councell The same is proued from the like iudgement of Iouinianus who being elected Emperour by the souldiers admitted the acceptance thereof with this condition and not otherwayes to wit that all the subiectes of the Empire would promise to keep an entire vnity of christian beliefe practice The like iudgment herein is of the Auncient Fathers And first S. (c) Epist. 33. ad Mar. cell soror Ambrose though sollicited therunto by the Emperor Valentinianus would not suffer the Arians to haue within his Iurisdiction any one Church for the practice of their Religion to be allotted for them (d) As appeareth out of Theodor. l. 5. c. 32. S. Chrysostome being mooued by the Emperor of his tyme to graunt a Church to one Gayn as a Duke for the practice of his Heresy with great Christian courage openly withstood the same (e) Ep. 76. S. Leo did much reprehend Anatholius Bishop of Constantinople for permitting Heretikes to liue promiscuously with Catholikes Finally (f) Ep. 29. S. Augustine did vehemently persuade one Olympius an Earle that he would diuulge and put in practice the lawes of the Emperour made against the Heretikes Donatists who taught the Inuisibility of the Church that so throgh force of the lawes they might not be suffered to make any profession of their Religion A third punishment concerneth thâ— books of Heretikes which the Church 〈◊〉 God euer prohibited to be read indiffereÌ„tlâ— of all but only by such learned men 〈◊〉 were able to refute the Errours and Heresie contained in the sayde books And hence 〈◊〉 is that we finde that the fourth Counceâ—â— of (g) Ca. 18. Carthage admonished the Bishop that they would reade the bookes of Heretikes 〈◊〉 only for necessity In like sort the seauenth Câ—uncell prohibited the books of the I conoch Heretiks who did write virulent Treatises against the Religious vse of Images To proceed further there were diuers other chasticements appointed for Heretiks in the auncient Church (h) Wherof see L. Ariani ca. de Haereticis and by the auncient Christian Emperours in their lawes as Bannishment a pecuniary (i) L. Cuncti Haeretici mulct or fine the losse (k) L. Manichaeri of all their goods And lastly when the insolencie of Heretiks did grow insufferable euen death it selfe which punishment of death Valentinian and Marcian the Emperours did first decree of which point see the iudgment of the Councell (l) Act. 1. of Chalcedon of (m) In c. 5. ad Galat. Ierome and lastly of (n) Li. 2. contra literas Petiliaeni c. 83. Augustine who ex professo proueth that Magistrates haue power to punishe Heretikes euen which the sword Thus far touching the punishments auncieÌ„tly appointed by the church of God against Heretiks Now to apply this to our purpose I do heere wish the reader to take into his consideration two things first that here is no mention made in the former authorities what the Heresies were against which such seuere proceedings were put in execution neither is there any intimation in them of the deniall of the Trinity the Incarnation the Passion c. but the sayd punishments were extended to all Heretiks indifferently and without any limitation of peculiar Heresies Now that these punishments were not ordayned for the denyers of the Trinity the Incarnation the Passion c. is euident for two reasons first because as is often aboue sayd the denyers of these supreme poynts are not Heretykes but Infidels or Iewes secondly because the punishment of death only and no inferiour punishment aboue mentioned was appoynted by the church for those who once were Christians but after did fall into Infidelity by denying those supreme poynts of Christian fayth Secondly the Reader is to obserue that seing Heretikes though not denying the Trinity the Incarnation the Passion the Decalogue c. did vndergoe the foresayd punishments the whole Church oâ— God with is gouerned with the spirit of the holy Ghost would neuer haue inflicted vpon them erring only in lesser matter then about the Trinitie IncarnatioÌ„ Passioâ— c. such seuere and rigorous punishments aâ— are aboue meÌ„tioned if she had thought thaâ— the defence of those errours how small soâ—uer they seemed could haue stood with thâ— saluatioÌ„ of mans soule since otherwaies thâ— church should haue discouered her selfe 〈◊〉 be a most cruell Tyrant and not an Induâ—gent mother to her Children members THE SAME PROVED FROM Arguments drawne from Reason CHAP. X. TO passe froÌ„ the authority of Gods sacred word his holy church the Auncient Fathers the pillars thereof touching the nature of Heresy and Heretiks as also touching the vnity and Infallibility of the same church and the persons disincorporated separated from it from all which heads it hath been euidently euicted that a man obstinatly defending any one Errour in faith and Religion cannot expect saluation It now remaynes that the same be made euident euen by force of reason that therby all men enioying the faculty of reason may the more easily subscribe to so vndeniable a veritie say with the Psalmist heerin (i) Psa 91. Testimonia tua credibilia facta sunt nimis Well then the first and cheifest reason is taken from the causes of true fayth
obiect of implicite fayth thâ— which articles as a man is bound implicitely to belieue in the fayth of the church so â—he is bound expressely not to belieue any thing contrary to the sayd articles Seing then diuers Controuersies betwene the Catholikes the Protestants are included vnder this implicite fayth and that the church of God houldeth of them but one way It manifestly followeth that the contrary belieuers of those points doe erre in their beliefe and consequently for want of this true implicite and necessary Fayth cannot be saued 3. A third reason may be this It is proper and peculiar to vertues infused such â—e Fayth Hope Charity that euery such vertue is wholy extinguished by any one act contrary to the said vertue Thus for example one mortall sinne taketh away all chaâ—ity and grace according to that (f) Matth. 28. He that â—ffendeth mone is made guilty of all One act of Despayre destroyeth the whole vertue of Hope then by the same reason one Heresy wholy corrupteth extinguisheth all true â—ayth Therefore seeing Fayth is a Theoloâ—icall and infused Vertue this fayth is deâ—royed with one act of Heresy whether it â—e about Purgatory Prayer to Saints Freewil or any other Controuersy between the Catholiks the ProtestaÌ„ts Therfore whosoeuer denyeth Purgatory or any of the rest graunting their doctrines to be true is depriued of all infused fayth touching any articles of Christian Religion whether they concerne the Trinity or the Incarnation or any other fundamentall point which he may seeme to belieue But without (f) Hebr. 11. Fayth that is without true infused and Theologicall Fayth it is impossible to please God as the Apostle assureth vs. 4. A fourth reason shal be this It is most certaine that what generall propension nature or rather God himselfe by nature as by his instrument hath engrafted in all men the same is in it selfe most true certayne and warrantable As for example Nature hath implanted in each mans soule a secret remorse of conscience for sinnes transgressions committed as also a feare of future punishment to be inflicted for the sayd sinnes perpetrated therefore from hence it may infallibly be concluded that sinne it selfe is to be auoyded and that after this life there is a retribution of punishment for our offences acted in this world since otherwise it wold follow God should insert in mans soule idlely vainely and as directed to no end certayne naturall impressions and instincts which to affirme were most derogatorâ— to his diuine Wisdome and repugnanâ— to that aunciently receaued Axiome God Nature worketh nothing in vayne Now to apply this we find both by history and by experience that diuers zealous feruent Professours of al Religions whatsoeuer both true and false haue bin most ready to expose their liues in defence of any impugned part or branch of their Religion From which vndaunted resolution of theirs we certainly collect that this their constant determination of defending the least point of their Religion proceedeth from a general instinct of God impressed in mans soule teaching each man that death it selfe is rather to be suffered then we are to deny any part of our Fayth and Religion And thus according heereto we find that euen the Athenians who were Heathens though they did err touching the particuler Obiect heerin as worshipping false Gods were most cautelous that no one point should be infringed or violated touching the worship of their Gods The like Religious seuerity was practized by the Iewes as Iosephus witnesseth And God himselfe euen in his owne written word threatneth that (g) Apoc. 22. Whosoeuer â—hall eyther adde or diminish to the booke of the Apocalyps written by the Euangelist from him he wil take away his part out of the booke of life Now â—f such daunger be threatned for adding to or taking from more or lesse then was set downe by the Euangelist in this one booke how can then both the Catholiks and Protestants haue their names written in the booke of life Since it is certayne graunted on all sides that eyther the Catholike addeth more to the fayth of Christ then was by him instituted or the Protestant taketh from the sayd fayth diuers Articles which Christ and his Apostles did teach But to returne to our former reason From all this we deduce that no points of true Christian Religion are of such cold IndiffereÌ„cy as that they are not much to be regarded or that they may be maintayned contrary waies by contrary spirits without any daunger to mans Saluation but that they are of that nature worth and dignity as man is to vndergoe all kind of torments yea death it selfe before he yield or suffer the least relapse in denying any of the sayd verityes 5. The fift and last reason to proue that the maintayning of false doctrines now questioned betweene the Christians of these tymes are most preiudiciall and hurtfull to the obtaining of our Heauenly blisse wherin at this tyme I will insist may be taken from the consideration of the different effects which the contrary doctrines particulerly betweene the Protestants and Catholikes produce in mens soules touching the exercising of vertue or vice Since most vndoubted it is that the belieuing of such opinions which of their owne nature do impell and as it were violently draw the soule to vice loosenes and impurity of manners and conuersation cannot stand considering Gods infinite hate to sinne and sinners with the hope of eternall happynes And the chiefe reason hereof besides others is this In that the Will which is the seate of vertue or vice doth necessarily irresistably worke as the Vnderstanding in which resideth Fayth all false doctrine doth dictate to the Will Now then the Vnderstanding being infected with Heresies tending directly to the planting of vice and eradicating of all vertue in the soule it of necessity followeth that the Will must worke and exercise it selfe according to those false principles which the Vnderstanding suggesteth to the will for true this with the greater facility in regard of the pronesse of mans nature throgh our first Parents fall enclined to liberty pleasure and sensuality But because the subiect of this reason is a large field to walke in and the truth therof is to appeare by seuerall instances drawne from diuers particuler doctrines maintayned at this present by the Protestants and all breathing nothing but vice dissolution and all turpitude in manners therefore I will reserue the ensuing Chapter for the fuller manifestation of the truth in this point THE SAME PROVED FROM the different effects of Vertue and Vice which Catholike and Protestant Religion doe cause in their Professours CHAP. XI THE first doctrine of this Nature wherein we will insist mantayned by the Protestants denyed by the Catholikes is the Impossibility of keeping Gods commaundements according heerto (a) Ser. de Moyse Luther sayth The ten commaundements appertayne not to Christians with whom Fox conspireth in
throghout the world spending their whole liues in spreading and defending the same by their wrytings Finally seeing God did cut them off by such calamitous miserable and prodigious deaths which is to be feared were but presages of the eternall deaths of their soules who can otherwise be perswaded but that all this was wrought by the iust hand of God not so much for their personall sinnes proceeding of humane frailty for there were and are many others as great sinners as they and yet escaped such dreadfull ends but for their first inuenting maintayning and preaching of the Protestant fayth and Religion and empoysoning almost all Countreyes with such their false sensuall doctrines which being graunted how then can it with any truth of reason be supposed that the positions of Protestancy impugned by the Catholikes should contayne nothing but matters of Indifferency or that a man whether he belieue them or not belieue them may alike and indifferently be saued THE SAME PROVED FROM the doctrine of Recusancy taught both by Catholikes and Protestants CHAP. XIII I Haue thought good to draw another argument from the common taught and approued doctrine of Recusancy in euery ReligioÌ„ though this head may seeme to haue a speciall reference to the reason afore touched in part be therein implicity included wherein is shewed that nature herselfe hath imprinted in the professours of all Religions a Religious care punctually to keep and preserue euery article of their Religion Now heere we are to premonish that if in the iudgement of all learned men both Catholike and Protestant it is thought an action most wicked vnlawfull and not to be performed but without finall repentance vnder payne of eternall damnation that a man should communicate only in going to the Church and in hearing but a sermen contrary to that Religion which himselfe belieueth for true though this may seeme to be coloured vnder pretense of obseruing the Princes commaundement for feare of loosing our temporall estates I say if this action be thought vnlawfull wherin neuerthelesse the performers thereof doe not punctually vndertake to maintayne or belieue any one Hereticall or erroneous position how then can it be reputed as consonant to reason or Religion that men belieuing different opinions of fayth and promiscuously communicating in prayer with a contrary Religion to their owne should neuerthelesse all be saued since the first fault coÌ„sisteth as some would interprete though falsely only in an externall and materiall as the SchoolemeÌ„ speake going to the Church of a different Religion whereas this other doth directly and openly rest in defending articles at least in its owne iudgment of a Religion contrary to the truth of Christian Religion for such is the case herein eyther of Catholikes or Protestants But before we particulerly enter into this discourse we will heere insist as most pertinent to our purpose in relating the two most religious Examples of Eleazar and the Widow with her seauen Sonnes recorded in the Bookes of the Machabees Touching the first we reade (1) 2. Machab c. 6. that Eleazar being a most auncient graue and learned Man was so far from eating of the meates sacrifized to Idolls according to the prohibition of the Iewish lawe that when certaine men as tendring his old age and moued thereto as the Text sayth iniqua miseratione through vnlawfull pitty proffered him other flesh to eate vnder colour whereof they would tell the Tyrant King thereby to saue his lyfe that he had eaten of the sacrifized meates that he did choose rather to vndergoe a most cruell death then to feigne that he had eaten of the sayd sacrifized flesh And so accordingly he suffered â— most glorious Martyrdome thus speakinâ— to God in the middest of his torments (2) Vbi supra For thy feare ô Lord I do suffer these things As concerning the (3) 2. Machab c. 7. Widdow with bâ— seauen Sonnes O what spirituall resolutioâ— appeared in them all Indeed able to vpbrayd vs ChristiaÌ„s with our luk-warmnest in professing our fayth They all suffered most exquisit torments and in the end most bloudy deaths only because they would not at the Kings command eate of Swynes flesh which was contrary to the Lawe of Moyses And this both the Mother still exhorting her sonnes to constancy heerein all her seauen Sonns performed with such an admirable resolution both in their answeres to the Tyrant during their torments and in their patience of suffering death as that considering her sex and the tendernes of their yeares it might be truly sayd that weaknes was heere able to instruct strength and youth old age Now from these two most remarkable Examples I thus argue The tyme of the old Testament was much inferior in worth dignity and many priuiledges to the new testament seing to them in the Old things as the (4) 1. Cor. 10. Apostle witnesseth did happen as in a figure whereas the new Testament (5) Hebr. 8. as the sayd Apostle affirmeth is established in better promisses But now if in the old Testament men did choose to endure most cruel deaths rather then they would contrary to the Law eate forbiden Meates which in themselues were lawfully to be eaten were it not for the prohibition annexed vnto them And seeing though they had consented to the eating of them yet this being but anâ— externall Act or Ceremony they might neuerthelesse inwardly haue retayned and kept their true beliefe touching the Law yet since the performaÌ„ce of so small a matteâ— as it appeared in outward show could noâ— be without greate sinne and damnation oâ— the party so offending Shall any Christian thinke that now in the tyme of Grace anâ— of the New Testament which tyme exacteth more perfection at our hauds for 〈◊〉 (6) Luc. 12. whome much is giuen of him much shal be râ—quyred that men professing to belieuâ— with contempt of the Churches authoritâ— interposed therein contrary articles touching Christian Religion and dying sucâ— their different fayths in which the one sydâ— must of necessity mantayne a false fayth that men I say of both these sides can bâ— saued it is against all force of ReasoÌ„ againâ—â— the iudgment of the Primitiue Church â— finally against Gods Iustice And thus far concerning the two fore sayd exaÌ„ples in the Machabees Which Booke admitting them for the tyme not to be diuine Scripture yet it is acknowledged oâ— all sydes that the Histories recorded in the are true and that Eleazar and the Widâ— with her seauen Sonns performed most worth examples of piety and Religion and that they had yielded to the Kings Command in eating of forbidden meates they had as violating the law giuen to them by God without repentance incurred damnation And this is the iudgment of the auncient Fathers Catholike Doctours and the learned Protestants But let vs descend more particulerly to the doctryne of Recusancy and examine whether it be lawfull to exhibite our selues present at that Church in tyme of diuine seruice
or of preaching the doctrine of which Church we hould in our Conscience to be erroneous and false Now that this kind of going to the Church of a different Religion is wholly condemned as most vnlawfull and wicked I first proue from the iudgment of the Protestants secondly from the resolutions of the Catholiks And to beginne with the Protestants we find this kinde of Recusancy I meane to be present at the Sermons or prayers of a different Religion is taught by (a) De vitandis superstition extant in Caluini Tract Theolog. p. 584. Caluin the (b) Alledged by Sleydan Com. Englished l. 7. fol. 87. Deuines of Germany by (c) In Concil Theolog. p. 628. Melancton by Peter (*) In his discourse hereof recited by Melancton in his Treatise of Concil Theolog. p. 634. 635. Martyr finally to omit others by Doctour Willet (d) In his Synops printed 1600. p. 612. 613. c. who for the better fortifying and warranting of the sayd opinion produceth his Testimonies from the authorities of Latimer Bradford Philpot Ridley others diuers of which according to this their doctrine suffered death in Queene Maries tyme as appeareth out of the Acts and monuments of Iohn fox And thus much for the Protestants That the Catholikes doe with the like or greater feruour teach practise this Recusancie is cleare by the example of our owne Countrey where since Protestancy was first planted many scores of venerable learned Priests haue chosen rather to suffer death then that they would change their Religion or goe once to the Protestants Church their liues being commonly profered them if so they would coÌ„forme themselues and leaue their recusancy In like sort many hundreds of the Laity pay yearely great summes of money for their recusancy diuers of them enduring further oppressions disgraces and imprisonments only for the same cause through the malice rigour and couetuousnes of certaine subordinate Magistrates vnder his Maiesty whose clemency is most remarkable and whome God long preserue in a holy gouernement ouer vs being heerein mightily wronged through the false and most iniurious informations of their Aduersaries Now that the doctrine of learned Catholikes is answeareable to the practice â—eerein appeareth from the frequent testimonies of diuers learned men of the Catholike Church of this tyme yet for greater breâ—ity I will insist in the Authorities only of three to wit of Cardinall Baronius Cardinall Bellarmine the two late lampes of Gods Church and of Mutius Vitellescus then but Prouinciall now Generall and Head of the â—esuites dispersed throughout Christendome For some yeares past their iudgment being demaunded whether the Catholikes of England for the sauing of their goods lyuings and liberty might goe to the Protestants Church or no to heare a sermoÌ„ only though otherwayes they did not communicate in Prayer Sacraments with the Protestants for the warranting or disallowing whereof there were seuerall reasons brought on either side all which reasons were proposed and expressed to these three worthy men These three learned holy men then besides diuers others eminent Doctors and wryters whom I heare omit did giue their negatiue sentence therein whose particuler words in Latin I haue thought good heere to set downe The Iudgment of Cardinall Baronius VISIS consideratis quae superiùs diligenâ— peruestigatione in vtramque partem sunt disputata reiectis omnino exsufflatis quae pro parâ— affirmatiua fuêre proposita quod scilicet liceret Catholicis adire Ecclesias Haereticorum vt superiùs suâ—â— proposita inhaeremus saniori sententiae posteriori 〈◊〉 Ecclesia Catholica antiquitùs receptae vsu probâ—tae quod scilicet id facere pijs non liceat Quam rogâ— nostros Catholicos Anglos amplecti ex animo C. Card. Baronius tit S. Nerei Achillei Presb. That is I hauing seene and considered meaning in the Question of English Catholike going to church all those points which haue byâ— disputed of on both sides but reiecting and wholly abandoning all the reasons alleadged for the affirmatiue part to wit to prooue that it was lawfull fâ— Catholikes to goe to the Heretikes Church I do 〈◊〉 hereto the more sound and later opinion which â—â—ciently was receaued of the Catholike Church aâ— allowed by vse and custome That is that it is 〈◊〉 lawfull for pious and godly men so to doe And I 〈◊〉 treate all our English Catholiks to imbrace this 〈◊〉 opinion and iudgement Caesar Cardinall Baronius Priest of the tiâ— of the Church of SS Nereus Achilleâ— The Iudgement of Cardinall Bellarmine CONSIDERATIS rationibus pro vtraque parte allatis existimo non licere viris Caâ—icis in Anglia Haereticorum Ecclesias adire mulminùs concionibus illorum interesse minimè auâ— omnium cum ipsis in precibus psalmodia â—sque ipsorum Ecclesiasticis ritibus conuenire Iâ— me propria manu subscripsi R. Bellarminus S. R. L. Prew Card. Tit. S. Ma. in via Thus in English The reasons brought vpon â—h sides considered meaning touching the lawfulâ— or vnlawfulnes of English Catholiks going to the â—â—otestants Church I am persuaded that it is not â—full for English Catholikes to go to the Churches Heretikes much lesse to be present at their Serâ—â—ns but least of all to communicate with them in â—yers and singing of psalmes and other their Ecâ—siasticall rites and customes And therfore this my â—gment herein I haue subscribed with my owne â—nd Robert Bellarmyne Priest Cardinall of the holy Roman Church of the Title of the Church of S. Maria in via The Sentence of Mutius Vitelleseus then Prouinciall but now Generall Head of the Order 〈◊〉 the Iesuites VIDI rationes quae in hoc scripto pro vtraqâ— parte afferuntur existimo non licere viâ— Catholicis in Anglia Ecclesias Haereticorum adireâ— puto hoc debere esse extra Controuersiam Mutius Vitellescus Prou. Râ—â— Soc. IESV In English I haue seene the reasons whiâ—â— are alleadged in this booke or wryting for both parâ— meaning for going or not going to the Protestaâ—â— Church I am of opinion that it is not lawfull fâ—â— Catholikes in England to goe to the Churches of Heretikes and I am persuaded that this point oughâ— to be out of all Controuersy Mutius Vitellescus Prouinciall 〈◊〉 the Society of Iesus in Româ— And thus far touching the sentences 〈◊〉 these three learned men deliuered in warranting the doctrine of Recusancy in Catholikes Now to reflect backe vpon the promiseâ— If the going to the Church of another Religion for auoyding of temporall losses and only to heare a sermon of the said Religion be to be accounted a Sinne not be done vnder payne of damnation as being presumed to beare an externall conformity to a false Religion as by all the former testimonies aboue alleaged is plentifully proued though the party so offending may perhapps truly belieue all points of ChristiaÌ„ Religion with what reason then can it be warranted that both Catholiks and Protestants conspiring only in the
auditis nec vocatis Geneuae 1582. A threefold Answere to the Brethren of Tubinga their threefold writing concerning three most weighty Questions c. Of the supper of the Lord Of the Maiesty of Christ as Man And of not condemning the Churches of God before they be heard or called Ad Iohannis Brentij argumenta Iacobi Andreae Theses quibus carnis Christi omni praesentiaÌ„ nituntur confirmare id est aduersum renouatos Nestorij Eutichetis errores Responsum Geneuae 1570. An Answere to the Arguments of Iohn Brentius to the Conclusions of Iacobus Andreas by which they endeauour to confirme the Vbiquity or presence of Christs flesh euery where that is to say against the renewed Errors of Nestorius Eutiches Apologia ad omnes Germaniae Ecclesias reformatas quae sub Zwingliani Caluiniani nominis inuidia vim iniuriaÌ„ patiuntur Tiguri 1578. An Apology of all the Reformed churches of Germany which through the Enuy of the Name of Zuinglius Caluin do suffer violence iniury Christopheri Pezelij Apologia verae doctrina de dâ—â—â—itione Euangelij apposita Thrasonicis praestigijs Iohannis Wigandi Wittenbergae 1572. An Apology of the true Doctrine concerning the Definition of the Ghospell against the Thrasonicall enchantments of Ioannes Wigandus by Christophorus Pezelius Colloquij Montisbelgardensis inter Iacobum Andreae Theodorum Bezam Acta Tubingae 1584. The Actes of the Colloquy at Montbelgard betweene Iames Andrew Theodore Beza Veritatis victoria ruina Papatus Saxonici Losannae 1563. The Victory of Truth the Ruine of the Popedome of Saxony Hamelmannia siue Aries Theologizans Diaâ—gus oppositus duabus narrationibus historicis Herâ—anni Hamelmanni Neostadij 1582. Hamelmannia or the Theologizing Ramme A Dialogue against two Historicall Narrations of Hermanus Hamelmannus Christiani Kittelmanni decem graues perâ—iciosi errores Zwinglianorum in Doctrina de pecâ—atis Baptismo ex proprijs ipsorum libris colleâ—i refutati Magdeburgae 1562. Ten weighty pernicious Errors of â—he Zwinglians in the Doctrine concerning Sinne Baptisme Collected out of their owne books refuted by Christianus Kittleman Iohannis Mosellani Praeseruatiua contra venenum Zwinglianorum Tubingae 1586. An Antidote or Preseruatiue againsâ— the poyson of the Zwinglians by Ioannâ—â— Mosellanus De Vnitate personali supernaturali duarâ—â— Naturarum in Christo contra blasphemam Dispâ—tationem Eusebij Cleberi Pastoris Saugalensis iâ— Heluetia Tubingae 1586. Of the Personall Supernaturall Vnity of two Natures in Christ against the blasphemous Disputation of Eusebius Cleberus Pastour of Saugall in Suitzerland De gaudijs aeternae vitae quomodo Sacramentarij nobis illa gaudia imminuant Erfordia 1585. Of the Ioyes of Eternall life And how the Sacramentaries do in part defraude 〈◊〉 of them Now from all the premises aboue I hauâ— conclude that if the seuerall opinions among the Protestants be not in their iudgement maters of Indifferency but are by theÌ„selues truly reputed for Heresies the maintayners of them not houldden to be in state of Saluation as appeareth both from the Protestants reciprocall coÌ„demnations of one another as also from the former Titles of their owne Bookes written agaynst one another then with much more reason may the same sentence be pronounced of the many irreconciliable Controuersies differently belieued and houlden by the Catholikes and Protestants And the rather since as is aboue sayd there is a farre greater disparity and difference of doctrine betweene the Catholikes and the Protestants then betweene the Protestant the Protestant THE TRVTH OF THIS FORMER Doctrine demonstrated from the many Absurdityes necessarily accompanying the contrary doctrine CHAP. XVI SVCH is the sweet Prouidence of the Diuine Maiesty in disposall of thinges as that he euer causeth truth to be warranted with many irrefragable reasons and falshood to be attended on with diuers grosse and ineuitable absurdityes that so the iudgment of man may be the better secured for the imbracing of truth and remayne the lesse excusable if in place of truth it entertayne falshood Errour Of the reasons conuincing the infallible truth of our doctrine maintayned in this treatise I haue already discussed aboue in the tenth Chapter Now heere I will a little insist in disclosing the many and palpable absurdities accompanying the contrary doctrine which point will chiefly rest besides some other short insertions in a recapitulation of most of the former heads or braunches aboue handled For if this doctrine were true to wit that euery one might be saued in his owne Religion or that the beliefe only of the Trinity the Incarnation the Passion or the Creed were sufficient thereto notwithstaÌ„ding the beliefe of other erroneous opinions and heresies Then would it follow First that the holy Scriptures of Christ and his Apostles were most false which haue inueyghed so much agaynst Heresies and haue denounced the heauy iudgment of damnation agaynst the professours of them as aboue is shewed which comminations and threats the scripture in some places not only extendeth to all Hersies or Heretikes in generall without (a) Tit. 3. Gal. c. 5. Rom. c. 16. 1. Tim. 1. any limitation but also in some other they are particulerly restrayded to certayne Heresies seeming of smaller importance then the denyall of the Trinity the Incarnation the Passion the Creed c. as is euident touching the denying (b) 1. Tim. cap. 4.2 Tim. c. 2.1 Ioan. c. 2. of marriage and of eating of certayne meates and touching the Natures of Christ c. Now that the denyall of other inferiour articles of fayth then of the Trinity Incarnation c. is playne Heresy is demonstrated aboue both from the definition of Heresy and from the iudgment of the Primitiue Church Secondly the foresayd doctrine impugneth the definition of Fayth giuen by the (f) Hebr. c. 11. Apostle which definition of fayth comprehendeth a generall beliefe of all articles of Christian Religion and is not therefore to be limited to any one kind of them In like sort it destroyeth the priuiledges dignity of fayth set down by the foresayd Apostle who (g) Mat. vltimo Hebr. 11. promiseth saluation to him that hath faith as also that without fayth we cannot (h) Ephes 4. Act. 4. Rom. 12. c. please God but such excellencies cannot be ascribed to a Bastard fayth which belieueth some thinges true others false they are therfore eyther to be giuen to a true entire and perfect fayth in all points or els the Apostle grossely erred in assigning to fayth the aforesayd priuiledges seing a false fayth is no better then no faith at all Againe it depriueth a Christian faith of its true mark or character of Vnity so much celebrated by the (h) Ephes 4. Rom. 12. vide Cant. c. 6. Apostle Now then if Vnity of fayth be necessary to Saluation how can both Protestants and Catholikes expect saluation seeing there is no greater distance betweene the opposite parts of a Diameter then there is
such is the fayth of our Newtrallists is no true supernaturall fayth seing it beleiueth nothing through the authority of God and his church both which reueale propound all articles alike and indifferently to all men to be belieued Now what more crosse to reason then that a bare opinion not relying vpō any supernaturall grounds as neither hauing God for its Reuealer nor the Church for its Propounder conceaued only through morall inducements and therfore euer standing obnoxious to errour and mistaking should be able to purchase eternall Saluation to mans soule Againe how aduerse is it to all true iudgment to auerre that it is no preiudice or hinderance to mans saluation to belieue those principles of Religion which teach aduaunce all libertie sensualitie in cōuersatiō manners do depresse disparage all Chastity Fasting voluntary Pouertie keeping of the Commaundements and finally all serious and painfull labours and works of vertue piety and mortification for it is most contradictory in the very tearmes and no lesse repugnant to Gods sacred word that that doctrine which (u) 2. Pet. 3. promiseth lybertie and (x) Iudae vers 4. transferreth the grace of God into wantonnesse should be accounted the (y) Mat. 7. Luc. 13. straite way which leadeth vnto lyfe Furthermore can it be conceaued as sorting to Gods most mercifull proceeding with man that he should cut off the liues of those men with most fearefull sodaine and prodigious deaths and particulerly of Caluin who was eaten away with lyce a death peculiar to diuers of Gods most capitall Enemyes as to Antiochus Herod Maximinus others who first broached the Doctrines of Protestancy if the sayd Doctrines had either bene true in themselues or at least of that coldnes and indifferency as that they might comport and stand with the soules saluation No. God is iust withall mercifull therfore neuer extraordinarily punisheth but for extraordinary sinns Poore men that they were who comparted as it should seeme both in the diuulging of their mendacious and lying Doctrines as also in their vnexpected and sudden deaths with the false Prophets (z) 3. Reg. of Achab But to hasten to an end in the enumeration of the Absurdities following the foresaid Paradox of saluation in euery Religion and to come to that which within its owne largenes inuolueth many improbabilities If Catholikes Protestants notwithstanding the disparity of their fayth can both attayne to Heauen in vayne then is the doctrine of Recusancy ioyntly taught on both sides in vayne haue so many scores of Reuerend and Learned Priests and others of the Laytie in our owne Countrey whose blessed soules I beseech to pray to God daylie for the remission of my many sinnes suffered cruell deaths in the late Queenes raigne only because they refused to present themselues at the seruice of the Protestants But they are gone and most happily gone for (a) Tertul. de Praeser Clauis Paradisi sanguis Martyrum In vayne likewyse these later yeares haue diuers lay Persons endured cōtrary to his Maiesties naturall inclination most prone to mercy and commiseration great losses disgraces and imprisonments only for the said cause But who can thinke that vertuous and learned men are so prodigall of their lyues and bloud and English Lay Catholikes so insensible of their temporall states children and posterity as that they would wilfully precipitate and cast themselues into those miseries only for not belieuing and exercising points of Indifferencie and such as may stand with their soules eternall Happines In vayne also then haue the Learned men on both sydes spent out their whole liues in defending ech man his owne Religion in their most painfull and voluminous bookes and wrytings if so they dissented one from another in matters of such supposed small importance In vayne and without iust cause and therfore most cruelly haue many States in Christendome in our age imposed proscription banishments and other insupportable disgraces to such of their owne subiects as will not imbrace their owne doctrine though both sydes did conspire and agree in the fundamentall points of fayth In vayne also both euer since Luthers reuolt as also at this present haue there byn and still are such Insurrections of Subiects against their Princes such bloudy and implacable warres betweene absolute Princes themselues such deuastation and depopulation of whole Countreys such maine battayles and fieldes fought with losse of diuers hundred thousand lyues and lastly such incessant and interrupted besieging and taking of great Citties townes with effusion for the most part of much innocent bloud of Women and Children and all this originally and principally for matter of Religion I say in vayne and most iniuriously haue all these attempts actions byn vndertaken if the disagreements in Religiō for which they were vndertaken betweene Catholikes and Protestants were of that reconcileable nature as that the professours on both sydes notwithstāding their diuersity of fayth might ioyntly be saued What can we now reply heereto in the behalfe of our Newtrallists Shall we say that the most learned men of all Religions that Kings Princes States and many hundred thousand subiects of Christendome were and still are actually mad and out of their senses in menaging these their deplorable attempts for Religion that the all-reconciling peaceable Newtrallist who throgh his pliable sterne of disposition in these spirituall matters is become of the halfe-bloud with the Atheist and who wanteth as is commonly noted both learning grace vertue is particulerly enlightened by God in setting downe what articles of fayth are only necessary to mans Saluation and what are to be reputed but as accessory and of smaller importance To such straites we see is the defence of the former doctrine driuen vnto Seeing therefore this doctrine of our Omnifidians or rather Nullifidians for indeed while they seeme to allow all Religions they take away all Religion is encompassed on all sides with so many notorious absurdityes as are displayed in this Chapter and seing it cannot be true except there be a retrogradation of all matters heere on earth and a turning of the world as they say vpside downe that is except the most learned become most madde and the most ignorant most wise Therfore since such comportment and carriage of thinges is not sorting to Gods Prouidence and Charity towards manking let euery man who thinketh he hath a soule to saue or loose vndoubtedly assure himselfe that there is but one true Fayth or Religiō wherin he may auaileably expect saluation and that the sauing fayth of Christ wherewith the soule is cloathed is like vnto the inconsutible garment of Christ both being incapable of diuision renting or partition Now for the greater illustration of this point by way of similitude and as tending towards the closure of this treatise Imagine that a man pretendeth right and title to certaine Lands taketh aduice of all the learned Lawyers Coūsellours of the whole Realme to
originally primitiuely signiâ—â—eth Election or Choyce as is said in generalâ— yet because they who deuide themseluâ—â— by maintaining false opinions from tâ—â— Church of Christ do make choyce 〈◊〉 these their new opinions and so therbâ— do separate themselues from the Churcâ— therfore this word Haeresis loosing it foâ—mer generall signification is restraynâ— by the Apostles and the Ancient Fatheâ— through an Ecclesiasticall vse acceptancâ— and appropriation which course we finâ— houlden in diuers other wordes noâ— taken by the Church in a secondary aâ—ception to signifie anie false or neâ— opinion in Religion among Christian of which a man maketh choyce pertâ—naciously defendeth against the Churâ—â— of God and the maintainers therof aâ— commonly styled Heretikes Thus three things necessarily concurre to make any false opinion Heresy and the defendours â—herof Heretikes First it must be some erâ—our touching the Faith of Christ And the â—eason hereof is because he that neuer proâ—essed or imbraced the Christian Faith is not an Heretike though he erre but a Iew or a Pagan and Heathen This is the doctrine of S. (c) quast 11. art â— Thomas of all learned men The second condition necessarily â—oncurring to euery Heresy is that there â—e an erreneous iudgment in the vnderâ—tanding of him who maintayneth the Heresie from whence it followeth that â—n externall deniall of a mans Faith is not Heresy except it proceed from an interâ—all errour of the vnderstanding but is raâ—her to be accompted dissimulation or â—chisme as S. Thomas (d) quaest 10. 2. 2. teacheth The third and last condition is that this â—rrour be maintained with great obstinacie â—gainst the authority of Christs Church â—eaching the contrarie doctrine and that â—he defendour therof being admonished of â—is errour will neuerthelesse openly resist â—he authority of the Church therin seeing â—f he be admonished by the Church of his Errour and instantly therupon do forsake â—is false opinion he is to be accompted only erroneous and his false doctrine only an Errour This agreeth to that of S. Augustine (e) l. 18. de ciuit Dei c. 51. Qui in Ecclesia Christi aliquid prauum sapiunt si correpti vt sanum rectumque sapiant resistant contumaciter suaque pestifera mortisera dogmata emendare nolunt sed defensare persistant Haereticiâ— fiunt foraes exeuntes habentur in exercentibus Haereticis That is Who belieue any false or wrong opinion in the Church of Christ and being counsailed and admonished therof do contumaciously and stubbornly resist and will not recall their pestiferous and deadly opinions but do persist in defending of them they are therby become Heretikes and so departing out of the Church they are taken for such as vent forth open and willfull Heresies Thus S. Augustine This Construction both touching the foresaid definition of Heresy in taking the words Haeresis and Haereticus in an euill restrayned and appropriated sense is warranted by the Apostle by the Auncient Fathers and lastly to omit the like acknowledged iudgment of the Catholikes by the learned Protestants By the (f) 1. Cor. 21. Apostle for thus we find him to say There must be Heresies among you that they which are approoued among you may be knowne Againe (g) Galat. 5.19 vid e Testam nouum 1576. The workes of the flesh are manifest which are adulterie fornication c. seditions Heresies c. As also (h) Tit. 3. A man that is an Heretike after the first second admonition auoyde And (i) Act. 5. finally Those which were of the Heresie of the Sadduces c. laid hands vpon the Apostles By the Auncient Fathers For S. Ierome (k) in ca. 3. ad Titum shewing the difference betweene Heâ—esie and Schisme thus defineth Heresie â—aeresis est quae peruersum dogma habet Heresie is â—at which containeth a peruerse froward opiâ—on And S. Augustine (l) l. de fide simbolo ca. 10. defineth Hereâ—kes in these wordes Haeretici sunt qui de Deo â—â—sa sentiendo fidem violant Heretikes are those â—ho do violate their faith by houlding false opiâ—ons touching God By the Protestants For to name one or wo among many M. (m) Dial. 2. Ormerod a most â—orward Protestant thus defineth an Hereâ—ike He is an Heretike who so swarueth from the â—holesome doctrine as contemning the iudgment â—â—th of God and the Church persisteth in his opiâ—ion c. With whom conspireth D. Couell 〈◊〉 saying Heretikes are they who directly gainâ— some article of our faith Now out of this former definition of â—eresie I am to promonish the Reader of â—ee pointes the which in the perusing of is Treatise I would haue him often to â—ll to remembrance first that euery Heâ—y is maintained as is aboue taught â—â—th obstinacie against the authoritie of the Church of God and therfore the maintayners therof are said by the Apostle (o) Ioan. 2.29 that they went out of vs that is out of God Church and for the same reason the Apostle (p) Tit. 3. doth pronounce an Heretike to 〈◊〉 condemned by his owne iudgment because hâ— preferreth his iudgment before the iudgment of the whole Church From whicâ— consideration it followeth that what maâ— soeuer houldeth an erroneous opinion â— touching Christian Faith and being aduertized therof by Gods Church and nâ— captiuating his iudgment in all humiliâ—â— therto is therby become an Heretike Anâ— such is the state of Catholikes and Protestants since the one doth euer reciprocall charge and condemne the other with falâ— doctrine and therfore seing the Church 〈◊〉 Christ must be with the one of them it followeth that the other not submitting the iudgment to it are proclaymed therby Hâ—retikes And thus it may sometimes fall oâ—â— that the first Inuentour of a false opiniâ—â— may be no Heretike as maintayning it bâ—fore it be condemned by the Churcâ— wheras the Professours of it after its coâ—demnation are become Heretikes accâ—ding to that of (q) l. aduersus Haeres Vincentius Lyrinenâ— O admirable change of things the authours of 〈◊〉 and the same opinion are esteemed Catholikes 〈◊〉 their followers are iudged Heretikes Thus we see that pertinacity of iudgment doth euer consumate an Heresy The second that the denyall of the Trinity the Incarnation the Passion c. are not properly called Heresies but rather blasphemies the denyers of them not to be accouned Heretikes but Infidels Iewes or Pagans From whence it proceedeth that what places of Scripture or of the Faâ—hers are spoken of Heretiks the same cannot be truly applyed to the denyers of the Trinity the Incarnation Passion c. The third is that the forsayd definition â—f Heresy being the only true definition â—nd acknowledged for such on all sides is â—ot restrayned eyther in it selfe or by the â—eaning of the Apostle only to the most â—upreme as they are called fundamental â—oints of Christian Fayth as of the Trinity â—â—e Incarnation of Christ his passion the â—ecalogue and the
Articles of the Creed â—â—t it is extended in it own nature consiâ—ering that according to al Art the definitioÌ„â—â—d the thing defined ought to be of an eâ—all latitude or extent to any erroneous â—â—inion whatsoeuer frowardly defended 〈◊〉 a man and impugned by the Church of â—od So as it is as perfit an Heresy and â—e belieuers therof are as true Heretikes to deny that there is a Purgatory or to deny Freewill praying to Saints the doctrine oâ— Indulgences the necessity of Baptisme oâ— any other Article affirmed by Catholikes granting the doctrine of Catholiks in thesâ— Articles to be true as to deny the Trinity the IncarnatioÌ„ of Christ his death Passion c. supposing the denyall of these to bâ— but Heresies And a man shal be aswell daÌ„ned in Hell for denying these former as foâ— these other though the denyall of these lâ—ter do exceed the other in malice since thâ— blasphemies of them are in themselues moâ— wicked heynous And thus much toâ—ching the definition of Heresy or an Heretikâ— which being iustly premised we will conâ— now to the mayne Controuersy handleâ— in this Treatise THAT EVERY CHRISTIAN CANNOâ— be saued in his owne Religion Proued from tâ— holy Scripture CHAP. II. NOw then to beginne to fortify anâ— warrant this vndoubted truth that euâ—ry Christian cannot be saued in his owne Religioâ— I will draw my first kind of Proofe froÌ„ tâ— sacred wordes of holy Scripture And theâ— testimonies shal be of three sorts One coÌ„ceâ—ning Heretikes textes which are not-restrâ—ned to any particular Heresies but deliuered of Heresy in generall The second branch of authorities shall touch Heretikes euen for certaine particuler Heresies different from denying the Trinity the Incarnation of our Sauiour his Passion other like principall and fundamentall articles of Christian Religion The third shall containe the necessity and dignity of Fayth without any restriction to the pointes or articles which are to be belieued And first to beginne with the first We read the Apostle thus to speake of an Heretike in generall (a) Epist ad Tit. c. 3. 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 we see the Apostle commaundeth vs to auoid an Heretike which he would neuer haue done if the sayd Heretike had bin in state of Saluation The Apostle further adding this reason in that he sinneth and in that such a maÌ„ as being a pertinacious willfull Heretike is condemned by his owne proper iudgment that is because he aduaunceth his own iudgment aboue the iudgment of Gods Church and because he needeth not that publike coÌ„demnation of the Church which vpon other offenders by way of Excommunication is inflicted Of which text of the Apostle Tertullian both pithily and excellently giueth his glosse saying (b) Lib. de praescript c. 6. Quia in quâ— damnatur sibi elegit Moreouer the Apostle elsewhere coniureth as it were in the name of Christ thaâ— we should auoyd all false belieuers in thesâ— words (c) 2. Thess cap. 3. We denounce vnto yow Brethren iâ— the name of our Lord Iesus Christ that you withdraw your selues from euery Brother walking in ordinatly and not according to the Tradition whicâ— they haue receiued of vs. This place concernetâ— Fayth and doctrine as the whole Chapteâ— sheweth But if those men heere to be eschewed were in state of Saluation theâ— ought not then to be eschewed Agayne this text cannot haue refereÌ„ce to those whâ— deny the Trinity Incarnation and PassioÌ„ seeing the denyers of those high Articleâ— are not Brethren in Christ and yet the Apostle styleth them Brethren whom he heeâ— reprehendeth The Apostle also in anothâ—â— place thus forewarneth (d) Epist. ad Galat. c. 5. The workes of thâ— flesh be manifest which are fornication vncleaneâ— impurity c. dissentions (*) or Heresies according to the Testament of an 1576. Sects c. They whicâ— do these things shal not obtayne the kingdom of Goâ— where we see there is expresse mentioâ— made of Sects and that the maintainers oâ— any Sects in opinion of Fayth much morâ— of any Heresy which is euer auerred witâ— greater contumacy and frowardnes anâ— with neglect to the Churches Authority shall not enter into the kingdome of Heauen From which testimony we may furâ—her conclude that as one only act of fornication barreth a man from the kingdome of God so also one Heresy excludeth him froÌ„ the same A fourth place is this (e) Epist. ad Rom. c. 16. I desire you Breâ—hren to marke them that make dissentions and scandalls contrary to the doctrine which you haue learned and auoyd them for such do not serue Christ our Lord. But if such men be to be auoyded and do not serue Christ then no doubt they continuing in that state cannot be saued Fiftly the Apostle speaketh of certaine men saying of them (f) 1. Tim. 1. Quidam circa fidem maufragauerunt Certaine men haue made shipwracke of their Fayth Where the Apostle vseth the Metaphore of shipwracke therby to expresse more fully that Heretikes once falling out of the shippe of the Church of Christ are cast into the sea of eternall damnation To conclude the EuaÌ„gelist S. Iohn speaketh of all Heretikes in generall not imbracing the Doctrine of Christ within which all secondary questions of Christian Religion are contayned in this sort If any (g) 2. Ioan. man come to you and bring not the doctrine of Christ receaue him not into your house nor sâ—â— God saue you vnto him But a man is bound â— charity to suffer any one which is in staâ— of Saluation to come into his house and â— salute him or say God saue him Now whâ— can be replyed against these former texts â— cannot be sayd that they are meant only â— such Heretikes as deny the mysteries of tâ— Trinity the Incarnation of Christ hâ— Passion and such like supreme points â— Christian Religion This I say cannot 〈◊〉 auerred for these reasons following Fiâ— because those who in the Apostles tymâ— denyed these principall points of Christiâ—nity could not be truly termed Heretikeâ— but rather Iewes or Heathens seeing he 〈◊〉 an Heretike truly as is aboue shewed whâ— was once a member of Christs Church bâ— Fayth 〈◊〉 1 but after ceaseth to be therof by erring in some secondary points touchinâ— Christian Fayth Secondly by reason thaâ— according to the true definition of Heresâ—â— or Heretikes aboue set downe the formeâ— texts haue a necessary reference to all Heresies and Heretikes whatsoeuer whetheâ— the subiect of the sayd false opinions be smaâ—â— 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 Hereâ—ikes and Heresies whatsoeuer euen by the Apostle without exceptioÌ„ who no doubt â—f he had vnderstood Heretikes or
est inquirentibus se remunerator sit 〈◊〉 that commeth to God must belieue that God iâ— and is a rewarder to them that seeke him Hee is imposed a necessity as appeareth by tâ—â— word Oportet to belieue not only that the is a God but that this God giueth rewarâ— to such as seeke him to wit eternall lyâ— But to belieue that God is a rewarder of goâ— men is an article in it selfe wholy distinct 〈◊〉 differeÌ„t from the articles of the Trinity thâ— Incarnation the Passion c. and in natuâ—â— independent of these other for a man maâ— belieue that God is a rewarder of good meâ— with eternall felicity and yet not belieuâ— these other supreme Mysteryes as man vertuous men no doubt did in the law oâ— nature and in the time of the old Testâ—ment and on the contrary side a man maâ— belieue those chiefe articles of Christianity and yet not particulerly belieue that God is a rewarder of such as seeke him And yet we see the beliefe of this later point is necessarily exacted by the Apostle of all those who come to God consequently of all those who shal be saued seeing no man can be saued but such as come to God THE SAME PROVED FROM THE DEfinition Nature and Propriety of Fayth CHAP. III. IN this place we shall first take into our consideration the definition of fayth set downe by S. Paul Secondly the dignity worth of â—ayth much celebrated by diuers of the Aâ—ostles Thirdly the inseparable propriety â—f Fayth which is Vnity for so doth the â—cripture delineate and describe Fayth â—â—om all which it will ineuitably follow â—hat that Fayth which saueth man is not â—o be restrayned only to the Trinity the â—ncarnation and other such sublime points â—f Christian Religion though in other points it be erroneous but to all points whatsoeuer which the Church of God propoundeth to be belieued And to beginne with the definition of Fayth giuen by the Apostle He thus deâ—neth Fayth (a) c. 11. ad Hebraeos Fayth is the substance of thiâ— to be hoped for the argument of things not appâ—ring The sense wherof is this first thâ— Fayth through an infallible certainty caâ—seth those things to subsist and haue a bâ—ing in the mind of man which are yâ— to come but hoped and looked for Sâ—condly that fayth causeth the vnderstaâ—ding to giue an assent to those points whiâ— it vnderstandeth not acknowledging theâ— to be more certaine then any other thinâ— whatsoeuer according to those words of 〈◊〉 Thomas (b) quaest 4. art 8. Multo magis homo certior est de eo qâ—â— audit à Deo qui falli non potest quà m de eo quâ— videt propria ratione quae falli potest Now heeâ— I trust no man wil deny but the Apostle dâ—fined that Fayth of a Christian which sâ—ueth him This being graunted for to denâ— it were both impious in the denier moâ— iniurious to the Apostle we are to remember the nature of euery true definition sâ— downe by the Logitians to wit as is aboue intimated that the thing defined anâ— the definition be of one and the same extenâ— latitude so as whatsoeuer is compreheÌ„ded vnder the definitioÌ„ the same is also contayned vnder the thing defined This theâ— being presupposed by force of all reason foâ— Logike is but an artificiall haÌ„dmaid to Reason we find that this definition of Fayth â—mpriseth in it selfe not only the Doctriâ—e of the Trinity of the Incarnation c. â—nd this not articulately but only by way â—deduction but also it containeth all seâ—â—ndary points of Religion seeing the forâ—r definition doth predicate or may be â—â—d of all the sayd secondary and lesse prinâ—all points of Religion controuerted betâ—eene Christians at any time Therfore the â—ng heere defined which is the sauing â—ayth of a Christian is in like sort to exâ—â—nd it selfe to all the sayd secondary points â— Religion how indifferent soeuer they â—â—me in mans iudgment This inference is 〈◊〉 demonstratiue being taken from the forâ—er definition of Fayth as that the Apostle â—â—mselfe presently after the former words â—â—ginning to instance the seueral Obiect of â—â—yth among diuers other examples setâ—h downe that to belieue Noahs floud 〈◊〉 the deluge of the world by water for â—ne is an article of Fayth for thus he â—â—yth By Fayth (c) Hebr. 11. Noah hauing receaued an ansâ—â—re concerning those things which as yet were â—ot seene fearing framed the Arke for the sauing of â—is howse But to proceed further If the Articles of he Trinity the Incarnation and the like 〈◊〉 the only essentiall points of a true Christian Fayth it is more then wonderfull that the Apostle vndertaking to set down the true definition of an auailable Fayth and exemplifying it in it seuerall Obiects should wholy and silently omit the say articles of the Trinity Incarnation PassioÌ„ c. he in that Chapter not expresly speaking one word of them And thus much touching the definitioâ— of Fayth giuen by the Apostle from whicâ— definition we conclude that whosoeuâ—â— seeketh to haue a true Fayth necessary to saâ—uation must belieue besides the mysteriâ— of the Trinity the Incarnation c. diueâ— others dogmaticall articles of Christian Râ—ligion And therfore answereably therâ— we assure our selues that when our Sauioâ— sayd He (d) Marc. 16. that belieueth not shal be condemneâ— he did speake of the belieuing of the whoâ— corps of Christian Fayth and Doctrine aâ— not only of any part therof for so in this lâ—ter maner it would be both false absurâ— In like fort where our Blessed Sauiour 〈◊〉 the same Chapter sayth to his Apostle Preach the Ghospell to all creatures c. He dâ— vnderstand the whole Ghospell which câ—â—tayneth many other points besides the Tâ—â—nity Incarnation and Passion c. In this next place we will descend 〈◊〉 those passages of holy Scripture which much magnify the efficacy and vertue of â—â—yth And accordingly heerto we find it 〈◊〉 said (e) Marc. vlt. He that belieueth and is baptized â—â—albe saued but he that belieueth not shal be conâ—â—mned Againe our Sauiour said to the â—ind men praying to receaue their sight According to your faith be it donne vnto you (f) Mat. 9. â—nd further (g) Hebr. c. 11. Without fayth it is impossible to â—ase God And more (h) 1. Ioan. c. 5. Our fayth is the virie which ouercommeth the world Now in â—â—ese and many other such texts for breuity â—itted I demaund what fayth is vnderâ—od or meant If it be answered a true â—yre perfect faith belieuing all points Christian Religion proposed by Gods â—â—urch it is true and that which I heare â—e to prooue Yf an vnperfect and munâ—l faith belieuing some points of Chriâ—â—â—â—â— Religion and reiecting others and so â—rroneus faith being partly true partly â— I say it can neuer deserue these prayses â—n by the Euangelists and Apostles neiâ—â—â— can it produce such supernaturall efâ— aboue specifyed no
against Gods Church shal be damned But here I will stay my selfe wading no further in the disquisition and search of the great dissentions betweene Catholikes and Protestants touching faith and beliefe only I will reflect a litle vpon the premises And heere it is made most euident first that the Catholikes and Protestants do mainly differ in the sense and construction of the Articles of the Creede and consequently seing the sense and not the words do make the Creed that they both do not belieue one and the same Creede but haue to themselues seuerall Creedes from which point is sufficiently discouered the want of Vnity in faith among them both which Vnitie is so necessarily required to mans saluation as in the precedent chapter is demonstrated Secondly that though by supposition they did belieue the Creede and the true sense therof with an vnanimous consent yet it is proued there are diuers other articles not contayned in the Creed which are indifferently belieued as necessary to saluation both by Catholike and Protestant Thirdly seing also there are sundry Controuersies in Religion as is aboue exemplified which immediatly concerne saluation being houlden as necessary meanes therof by Catholikes but disclaymed from and abaÌ„doned by the Protestants as mayne errours and false doctrines Therfore from all the former premises I do auerre that it is a manifest errour to make the Creed the sole rule of Fayth and that he who maintaynes that both the Catholikes and Protestants notwithstanding their great disparitie of beliefe and fayth the one side necessarily belieuing maintayning Heresie can be saued or enioy one heauen is wholy depriued of all true iudgement reason and discourse and for want thereof may deseruedly be ranged among them of whome the psalmist speaketh (h) Psal 11. nolite fieri sicut equus mulus quibus non est intellectus THE SAME PROVED FROM the authority and priuiledge of the Church in not erring in her definitions and condemnation of Heresies and first of Councels CHAP. VI. FROM the inuiolable vnitie of faith we will next descend to the priuiledges of Gods true Church Of which priuiledges I will at this time take only one into my consideration that is that the Church of God is endued with a supreme priuiledge and prerogatiue of not erring in her definitions of fayth or condemnatioÌ„ of heresie This point is warranted by innumerable texts of holy Scripture as where it is sayd (i) Esay 72. Vpon thy wall ô Hierusalem I haue set watchmen all the day and all the night they shall not be silent But God did not set watchmen ouer his Church to teach errour And agayne The (a) 2. Tim. 3. Church of God is the pillar and foundation of the truth what more perspicuous And further whereas ech man â—s commaunded to repayre in difficulties matters of small consequeÌ„ces to the Church it is threatned by Christ himselfe that who wil not heare the Church shal be accompted â—s an Heathen or Publican according to â—hat his commination Si Ecclesiam non auâ—ierit (b) Mat. 18. sit tibi sicut Ethnicus Publicanus where we find no restriction but that in all things we are to heare the Church Agayne Christ himselfe speaketh to his Apostles and in them to the whole Church He (c) Luc. 10. that heareth you heareth me But if the church could erre neither would Christ refer vs to the church especially vnder so great a penalty neither by hearing the church could we be iustly sayd to heare Christ Finally the Church is so gouerned by Christ as its head or spouse and by the holy Ghost as its soule as therefore we find the Apostle thus to write (d) Ephes 1. thereof God hath made him head speaking of Christ ouer all the Church which is his body And agayne (e) Ephes 4. One body and one spirit yet more The (f) Ephes 5. man is the head of the woman as Christ is head of the Church From which texts it followeth that if the church should erre in its definitioÌ„s or resolutions of fayth and condemnation of Heresy this erring might well be ascribed to Christ and to the holy Ghost and consequently it followeth that the Apostles in making the creed would haue omitted that Article I belieue in the Catholike Church For why should we be bound to belieue the church if the church could erre This truth I meane that the church of Christ cannot erre in her sententionall decrees is so illustrious and euident that Tertullian speaking of certaine Heretikes of his tyme obiecting the erring of the whole church thus figuratiuely or Ironically writeth Age Omnes (g) in l. de praescript c. 28. Ecclesiae errauerunt nullam respexit spiritus Sanctus vti eam in veritatem deduceret ad hoc missus à Christo ad hoc postulatus de Patre vt esset doctor veritatis c. That is Go to Belike all the Churches haue erred and the holy Ghost hath regarded no Church that be might lead it into truth being sent for this purpose by Christ and to the same end begged by Christ of the Father â—hat it might be the teacher of truth And S. Augustine Disputare (h) Epist 118. contra id quod Ecclesia vniuersae sentit insolentissimae insaniae est To dispute agaynst any point maintayned by the whole Church is extreme madnes To whose iudgment herein most of the more sober and learned Protestants do indisputably subscribe since diuers of them doe with all feruour earnestnes maintayne that (i) D. Bancrost in his Sermon printed anno 1588. Fox Act. mon. fol. 464. b. art 4. The deuines of Geneua in their propositions and principles disputed c. p. 141. and diuers others the church of Christ cannot erre and that what she defineth for truth is most true or what for Heresy or â—alshood is hereticall and to be condemned This Basis or foundatioÌ„ of the church not â—rring being thus firmely layde we are heereupon to conclude that what points of Religion the catholike church of Christ hath condemned for Heresies the same are by vs to be reputed for Heresies since the churches condemnation or approbation is most infallible and the maintayners of the sayd Heresies for Heretikes and consequently that such Heretikes as departing out of the Church of God by their houlding of the sayde Hereticall opinions cannot be saued Now because the iudgment of the Church in matters of fayth is discouered two wayes first by the sentence of generall Councells secondly by the frequent attestations of the sayd chiefe Doctours of the Church in euery age in their particuler wrytings they not being contradicted therin by any other Orthodoxall Fathers or Doctours of the same age I will therefore distributiuely handle both these wayes shewing that both in generall by Councels and also by the particuler iudgement of the learned Fathers many opinions though not touching the Trinity the Incarnation the Passion or the expresse Articles of
of Carthage wherat S. Austine was present pronounced that the doctrine of prayer and Sacrifice for the dead was according to the true fayth of Christs Church and condemned the contrary opinion for Heresie and the maintainers therof for Heretikes The Councell of Constantinople vnder Pope Vigilius condemned Origen for his Heresy in which he taught that the Diuells should in the end be saued as (d) in vita Iustiniani Zonaras and (e) lib. 17. c. 27. Nicephorus relate Finally the seauenth Synod or Councell of Nice condemned all them for Heretikes who taught that the Images of Christ his Saints were to be depriued of all due respect and reuerence and to be contemned and broken Of this point see Paulus (f) l. 23. Rerum Româ—narum Diaconus and (g) in CoÌ„pendio Historiarum Cedrenus Thus far concerning Councells condemning for Heresies falsâ— opinions touching fayth and Religion where I haue restrayned my selfe only to those Councels this last only excepted which were within the first fiue hundred yeares or little more because those times are more prized and esteemed then later tymes I haue also made choyce to exemplify some of the Controuersies of these dayes condemned in these Councels The like course was coÌ„tinued by Councels for condemning resisting of Innouations and false doctrines though not concerning the Trinitie the Incarnation or the Apostles Creede in the succeeding ages which I purposely omit But now I heare demaund First how can it stand with the infallible authoritie of Gods Church in not erring in matters of faith of which priuiledge I haue intreated in the beginning of this chapter if so she shall define the former Errours for condemned Heresies and anathematize curse the maintayners of them for wicked Heretikes though otherwyse they belieued in the Trinity Incarnation Passion c. if the Doctrines be but only matters of indifferencie and such as may stand with Saluation Secondly I aske how both the defenders impugners of the sayd Doctrines can be freed from the brand of Heresie seing the true definition of Heresy nessarily agreeth to the Doctrines maintayned by the one side for it is certaine that either the Catholikes or Protestants doe make choyce of new opinions heerin and do stubbornely maintaine these their Innouations against Gods Church THE SAME PROVED FROM the Authority of Gods Church condemning Heresies manifested by the writinges of particuler Fathers CHAP. VII NOw to come to the second way of discouering the Churches senteÌ„ce in the foresaid points which by the particuler iudgment of the Auncient and learned Fathers who were in their seuerall ages the shining lampes of Gods Church and whose authorities all succeeding ages are to reuerence is easily euicted froÌ„ Gods holy writte for answereably heereto we read in (b) Ca. 32. Deuteronomie Remember the old dayes thinke vpon euery generatioÌ„ aske thy fathers and they will tell thee thy Elders and they will declare vnto thee And the Protestant ConfessioÌ„ of Bohemia conspireth thereunto saying The Auncient (i) In the Harmony of CoÌ„fessions p. 400. Church is the true and best mistresse of Posteritie and going before leadeth the way Comming then to the Fathers I will first insist in the particuler Errours not touching either the Trinity the Incarnation or Passion of our Sauiour or the Articles of the creed but points seeming of more indifferencie condemned by them for open and damnable Heresies Next I will set downe diuers of the Fathers sayings and sentences pronounced of Heresie and Heretiks in generall But before we come to the condemnation of particuler Heresies we must conceaue that reason it selfe and reuerence due to the cheife Doctors Fathers of the Primitiue Church must presuppose that in those times all those opinions were generally acknowledged for damnable Heresies which are placed in the Catalogue of Heresies by Ireneus Hierome Epiphanius Philastrius Augustine Theodoret and other approued authours This by drift of all reason is to be acknowledged for two respects first because we cannot finde any Doctor or wyter of the same ages who contradicted the foresaid Fathers for placing in their Catalogues any opinion for Heresy which was not Heresy Secondly in that the forenamed Fathers and Authours of the Catalogues of Heresies were godly and learned men and therfore neither would nor durst brand any opinion with the note marke of Heresie which the whole church of God did not then take as Heresie All this then iustly and truly presupposed let vs proceed to the particuler Heresies so registred for such by some of the foresaid fathers where for the fuller coÌ„uincing of our Newtralists in Religion my greatest choyce some few only excepted shal be of the controuersies remayning still at this day betweene the Catholikes and Protestants 1. That God was the authour of sinne was maintayned by Florinus condemned for Heresy or rather Blasphemie by (k) as Eusebius relateth l. 5. Hist c. 20. Irenaeus and Vincentius (l) in suo Commonitorio Lyrinensis 2. The opinion touching the Impossibility of the Commaundments was maintained by certaine Nouellists of those tymes and condemned for Heresy by (m) in explanat Simbol ad Damasum Ierome in these words Execramur c. We do execrate and abhorre the blasphemy of those who say that any impossible thing is commaunded by God to be kept and obserued by man See also the like condemnation thereof giuen by (n) de tempore serm 101. Augustine 3. That man had not freewill is auerted by the Manichees and condemned for an explorate Heresy by (o) in prefat dial contra Pelag Ierome in these words Manichaeorum est hominum damnare naturam liberum auferre arbitrium The Manichees doe condemne mans nature doe take away freewill As also by S. (p) l. de haeres c. 46. Augustine saying Peccatorum originem non tribuunt Manichaei libero arbitrio The Manichees do not ascribe the beginning o sinne to Freewill 4. That Fayth doth only iustify was condemned for an Heresy in the Eunomians by Saint Augustine (q) l. de haeres c. 54. who further sayth (r) l. de fide operibus c. 14. That it first proceeded from the false vnderstanding of S. Paul in his Epistles 5. That Prayer or Sacrifice could not be offered vp for the dead is maintayned by Aërius his followers who also taught that no set fasting-dayes are to be appointed by the church yet were these two opinions condemned for Heresies by (s) haeres 75. Epiphanius and Saint (t) lib. de haeres c. 33. Augustine who thus wryteth Aëriani Haeretici docent non oportere orare aut offerre sacrificium pro mortuis nec statuta solemniter celebraÌ„da esse ieiunia sed cùm quisque voluerit ieiunandum ne videatur esse sub lege The Aërian Heretikes doe teach that we ought not to pray or offer sacrifice fo the dead that solemne fasting dayes are not to be celebrated but that euery
thine O Florinus to speake friendly are not true nor wholsome These opinions are repugnant to the Church c. I may truly protest that if the holy and Apostolicall Priest Policarpus had heard of such opinionâ— as thou defendest he would haue stopped his eares cryed out according to his fashion o good God vnto what miserable tymes hast thou reserued me tâ— heare these things and presently would haue runâ— forth of the place where he had byn standing or sâ—ting where such doctrine had byn vttered Buâ— now to reflect a little vpon the premises Cerinthus Marcion Florinus did all belieue in the Trinity the Incarnation of oâ—â— Sauiour and receaued the Apostles creed and erred only in lesser points For if the had erred in denying the Trinity Incarnation Passion c. they had not byn repute for Heretikes but rather for Iewes Pagans â—or Infidells as aboue is noted and yet we â—ee what sharp reprehensions were vsed agaynst them by S. Iohn and S. Policarpe his â—choller as to flie out of their company to acknowledge them to be the Children of the Diuell to â—toppe their owne eares for not hearing of their Erâ—ours c. all which speaches had byn ouer much aggrauated and transcended the bond of Charity if their Errours had rested only vpon matters of Indifferency and had byn â—ut such as had byn compatible with mans Saluation But to proceed to the sentences of other Fathers in this point S. Ierome expresly thus writeth (n) Lib. 3. Apolg. contr Ruffin For one word or two contrary to the â—ayth many haue byn cast out of the Church Yea â—e pronounceth and proceedeth further exâ—ressely thus wryting Haeretici quicuÌ„que Chriâ—tiani non sunt whosoeuer are Heretikes those men â—re not Christians Basill was wont to say as (o) Lib. 4. hist c. 17. Theodoret recordeth Those who are truly â—nstructed in the diuine doctrine will not suffer any â—llable of the diuine decrees to be corrupted but for â—s defence if necessity forceth them will vndergoe â—ny kind of death (p) Lib. de praescript Tertullian that Aunciâ—nt Father hath a sentence not much diffeâ—ing from that of the former Father (q) Lib. 4. contra Do. cap. 8. S. Augustine Imagine a man to be chast continent â—â—t couetuous not seruing Idolls ministring hospitality to the poore enemy to none maligning no body sober frugall c. But yet if he be an Heretike certainly no man doubteth but for this alone that he iâ— an Heretike he shall not possesse the Kingdome oâ— God A dreadfull saying of so learned godly a Father The Donatists for disagreeing from S. Augustine in some Traditions not specifyed in the Scripture much lesse in the Creed are thus repreheÌ„ded by him In (r) Aug. in explan psal 54. these points those Heretikes were with me in Heresy not witâ— me in many thinges with me in a few not witâ— me the many could not help theÌ„ in which they weâ—â— with me And yet these Donatists belieued with Saint Augustine the Trinity the Incarnation and recited with him the Apostles creed Briefly S. Augustine in q. 11. in Matt. thus describeth an Heretike Hereticus est qui de aliqua parte doctrinae Christianae falsum credit He iâ— an Heretike who belieueth any false thing touching any part of Christian fayth within which definition it necessarily followeth that eytheâ— the Protestants for not belieuing Purgatory Prayer to Saints freewill merit of worke c. or the Catholikes for belieuing of them are to be included S. Gregory Nazianzeâ— orat 37. Vnum vni coharet c. One point oâ— fayth agreeth with another so as of them altogether there is made a certayne golden and wholesome chayne therfore if but one opinion or article be taken away or made doubtfull the whole chayne of fayth will become broken S. (s) Lib. 1. ad Mag. Cyprian Dominus noster Iesus Christus c. When our Lord Iesus Christ did testify in the Ghospell that those were his enemyes who were not with him he noted not any one Heresy but he manifestly sheweth that all Heretikes whatsoeuer are his enemyes saying He that is not with me is agaynst me and he that doth not gather with me disperseth S. (t) In Epist ad Galat c. 10. Chrysostome sayth Quemadmodum moneta Regia c. Euen as who pareth away a little of the Kings siluer maketh the whole peece to be adulterate EueÌ„ so who ouerthroweth the least branch or part of true Faith may be sayd to corrupt the whole he proceeding from these small beginnings to worser courses To come to an end of the Fathers iudgments in this poynt S. Ambrose shall (u) Lib. 6. in Luc. c. 9. conclude all who thus plainly writeth heereof Si vnum horum retraxeris c. If thou shalt recall or deny any of these points thou hast retracted thy owne Saluation for euen Heretikes seeme to challenge Christ to them for no man will deny the name of Christ neuerthelesse he indeed denyeth Christ who doth not confesse al points of sayth instituted by Christ Thus far of the Fathers iudgments in this matter where I am to aduertise the Reader first as aboue I haue touched in the Councells that if all false Doctrines whatsoeuer pertinaciously defended against the church of God be heresies as the definition of Heresy aboue explicated proueth them to be and as the Fathers of the Primitiuâ— church and in them the whole church of God haue maintayned then either the Protestants or Catholikes for their different houlding of contrary Doctrines touching Freewill Purgatory Prayer to Saints Sacrifice c. are to be accoÌ„pted Heretikes coÌ„sequently both cannot be saued in their Religion For that Heretikes continuing Heretikes cannot be saued is demonstrated first from the fearfull threats and comminations of the Apostles thundred out against Heretikes of which point I haue discoursed aboue Secondly from the Authority of the church of Christ which excludeth all Heretikes as I haue shewed from all hope of saluation and lastly to omit many other reasons from that principle that Heretikes are no members of Christ his Church of which point we are to dispute in the next place The Second thinge to be aduertised is that not any of the former authorities of the fathers against Heresy are restrayned by them to Heresies touching the Trinitie the Incarnation of Christ hiâ— Passion or the Articles of the creed supposing the denyall of them to be heresies aâ— indeed they are not but rather blasphemyes Infidelity for of these there is made no mention or intimation in their authorities within which compasse our Formallists in Religion seeke to confine their fayth but they are implicitely extended by the fathers to all Heresies whatsoeuer whether they concerne the supreme and fundamentall pointes of Christian Religion or any other secondary and lesse principall points of the sayd Religion THE SAME PROVED FROM that Principle That neither Heretikes nor Schismatiks are members of Christs Church
(b) Act. mon. p. 1335. these words The Commaundements were giuen not to doe them but 〈◊〉 know our damnation and to call for mercy to God Doctor Willet also saying The (c) In Sinop Papismi p. 564. law remayneth still impossible to be kept by vs through the weâ—kenes of our flesh neyther doth God giue vs abilityâ— keep it but Christ hath fulfilled it for vs. And â—â—nally Doctour Whitaker in that his seâ—tence (d) Contra Camp rat 8. Qui credunt ij non sunt sub lege sed sub gratia Quid plura Christiani execrâ—tione legis liberantur They who belieue are 〈◊〉 vnder the law but vnder grace What more in this point is to be sayed Christians are freed from the curse of the law Now then if Christians be freed from the curse of the law wherin the ten Commaundments are contayned how can the breach of them be any way hurtfull to the violators of them And if the Commandments were neither giuen vs to keep nor we haue power to keep them to what end should any man endeauour to keep theÌ„ Why should the Thiefe forbeare to steale or the Homicide to commit murther whoseeth not how this doctrine discourageth a man from liuing vertuously by bridling his vnruly and sensuall desires 2. Touching Chastity The Protestants do teach that Chastity is not in our power And hence it is that Luther thus wryteth It is (e) Tom. 5. Wittenb ser de matrimonio not in our power to be without a woman c. It is not in our power that it should be stayed or omitted but it is as necessary as to eate drinke purge make cleane the nose c. To whom omitting all others for greater breuity M. Perkins subscribeth saying The vow of (f) In his reformed Catholike pag. 161. CoÌ„tineÌ„cy is not in the power of him that voweth Now this doctrine being imbraced for true how forcibly doth it inuite or rather impell all people vnmaryed both men or women to satisfy their lust by their owne incontinent liues In like sort what great encouragemeÌ„t doth it giue to maryed persons to violate the bond of matrimony when either of the persons through absence or long sickenes or some other suddayne and accidentall impotency cannot render the act and due of matrimony And the partyes thus sinning eyther maryed or vnmaryed being expostulated and charged with their offence therein may they not iustly reply in excuse of themselues that they are not to be blamed or rebuked for their incontinency seing by their owne doctrine and Religion they are expresly taught that they haue not the guilt of chastity and that it is not in their power to liue chastly continently 3. The Protestants doctrine of Venial and Mortall sinne doth wonderfully extenuate and lessen the atrocity and malice of sinne in the belieuers of that doctrine For the Protestants do teach that there is noâ— such difference of sinnes in themselues buâ— that the most grieuous sinnes whatsoeuer being perpetrated and committed by any one that hath true fayth are but veniall their reason heereof is because in their doctrine no sinnes are imputed to those whâ— haue true fayth Thus accordingly D. Whitaker teacheth (g) De Eccles cont Bellarm. Controuer â— q. 5. p. 301. Si quis actum fidei habet 〈◊〉 peccata non nocent Sinne is not hurtfull to him whâ— actually belieueth who did learne this of his great mayster Luther thus writing of this point (h) Luther in his sermons Englished printed 1578. pag. 176. No worke is disallowed of God vnles the authour therof be disallowed before All which being graunted as true doctrine it must needs follow that who shall take himselfe to be one of the Faythfull as euery Protestant is bound by his owne Religion to belieue of himselfe shall make small accompt of committing any sinne considering he is taught by the former doctrine to belieue that to vse the words of one of their owne maysters (i) Wotton in his answere to the lute Popish Articles pag. 92. Sinne is pardoned him as soone as it is committed 4. The Protestants doctrine of Reprobation and denyall of Freewill mightily disanimateth and discourageth the belieuers thereof from imbracing of vertue and eschewing of sinne for if it be true as this their Doctrine suggesteth that some men are borne euen from their mothers wombe Reprobats and thrall to damnation and cannot be saued to what end should they seeke their owne saluation by a true Fayth auoyding of sinne and practizing of a penitentiall vertuous lyfe Or if we haue not Freewill with the concurrence of Gods grace to do well as the former doctrine instructeth why should we giue our best endeauours to imbrace vertue and fly all vice Since it is not in our power according to the Protestants fayth to exercise the one and fly the other 5. To this may be adioyned the ProtestaÌ„ts like doctrine of Predestination and their supposed certainty of Saluation For admit that men be Predestinated without any respect or reference to their works and lyues and that do what wickednes they can imagine yet certaine it is that they shal be saued is not this Doctrine most potent and forcible to diswade all the belieuers therof from exercising an austere pious and Religious lyfe and to engulfe them easily in all kind of enormities and sinnes and the rather considering how precipitious headlong mans nature is to sinne to decline all rigorous and exemplar courses of vertue especially if so the case stands that man can neither aduantage or hurt himselfe by any such different maner of lyfe Now that by the Protestants Doctrine no sinne can endaunger the Predestinate in regard of their certainty of SaluatioÌ„ appeareth seeing according heerin we find D. Fulke thus to say of Dauids adultery (k) In his tower disput with Edm. Campian the 2. dayes coÌ„ference Dauid when he committed adultery was and remained the child of God And Beza himselfe to the like purpose thus wryteth therof (l) In Respons ad Colloq Montisbel part altera p. 71. Dauid by his adultery and murther did not loose the holy Ghost So powerfully do these their positions incline men to satisfye their desires in all vice impiety and sensuality 6. Touching the Protestants Doctrine of Iustification by Fayth only which potentially includes diuers of the other points heere set downe and which position of it owne nature excludeth from Iustification all works how vertuous and pious soeuer we find the Protestants thus to say And first Luther speaking heereof bursteth forth with wonderfull rashnes saying (*) Tom. 1. prop. 3. Fides nisi sit sine c Vnlesse fayth be without the least Good workes it doth not iustify nay it is not fayth That Iustification by fayth only extinguisheth all exercise of vertue is iustifyed not only by experience of these dayes but also by the acknowledgmeÌ„t euen of some learned Protestants for thus Iacobus Andraeas a famous
Protestant complayning and dislyking this Doctrine writeth (m) Conc. 4. in c. 21. Lucae A serious and Christian discipline is censured with vs as a new Papacy a monachisme they say we haue now learned to be saued by only fayth in Christ and we cannot satisfy by our fasting and prayer and therfore permit that we may giue ouer these seeing we may be saued otherwyse by the only grace of God And to the end sayth this Authour further that all the world may knowe they be no Papists nor trust in good workes they take course to put none in practice With whose true iudgment heerin M. Stubbs an English Protestant seemeth to conspire saying (n) In his Motiues to good works printed 1566. p. 42. The Protestant trusteth to be saued by a bare and naked fayâ— deceauing himselfe without good works thâ—â—â—fore either careth not for them or at least setteth litle by them And thus much touching gooâ— works wholly exiled and banished by thâ— Doctrine of Iustification by fayth only Now that this Doctrine of Iustification by only fayth doth incorporate as it were within it selfe and admit all kind of sinnes appeareth no lesse by the frequent acknowledgments of the most learned Protestants And first Luther thus wryteth thereof (o) Tom. 2. wittenb de capt Babilon fol. 74. A Christian baptized is so riche that although hâ— would he cannot loose his saluation by any sinnâ— how great soeuer vnlesse he will not belieue Anâ— Luther in another place (q) Luther in loc com class 5. c. 27. As nothing iustifyeth but beliefe so nothing sinneth but vnbeliefe To which Doctrine D. Whtaker as aboue is shewed accordeth saying (r) Vbi supra Sinnes are not hurtfull to him that belieueth And thus much now touching the Doctrine of Iustification by fayth where we see euen by the confession of the Protestants that this Doctrine preuayleth in the professours thereof no lesse for the committing of all sinne and iniquity then for the expelling and banishing of all good works vertue and deuotion 7. Touching the Protestants particuler Doctrines of Fasting voluntary Pouerty and Chastity or Virginity the three steps of Iacobs adder by the which a vertuous soule ascenâ—eth to Heauen And first of fasting Perkins â—eacheth thus (s) In his Reformed Catholike p. 220. fasting in it selfe is but a thing â—ndifferent as is eating and drinking with whome coÌ„spireth D. Willet in more full tearnes saying (t) In Synops pag. 243. Neither is God better worshipped by eaâ—ing or not eating Voluntary pouertie is so debased by the Protestants Doctrine as that the foresaid Willet thus teacheth thereof (u) In Synops pag. 245. He is an enemy to the glory of God who chaungeth his rich estate wherin he may serue God for a poore So contrary he is to the iudgement of our Sauiour saying (x) Mat. 19. If thou wilt be perfect goe sel thy substance giue to the poore and thou shalt haue a treasure in Heauen Lastly touching single lyfe in comparison of Marriage Luther thus sayth (y) Tom. 5. wittenb in exeg ad c. 7. 1. Cor. fol. 107. We conclude that Marriage is as gould and spirituall or single lyfe as dung And D. Whitaker likewyse teacheth thereof in this maner saying (z) Contra Camp rat 8. Virginity is not simply good but after a certaine maner it is neuer better then Mariage but in regard of the circumstance that is of the troubles accoÌ„panying Mariage Now I heere demaund with what encouragement can any man goe about to practice these foresayd vertues of fasting voluntary pouerty and perpetuall virginity if he be firmely and inwardly persuaded that the Protestants former positions 〈◊〉 Doctrines touching the sayd vertues bâ— true and agreable to Christs sacred Institutions 8. But to hasten to an end in this matter I will conclude with the Protestant Doctrines touching Purgatory and Confession oâ— Sinnes And as concerning confession of Sinnes it is found by experience that besides the first Institution therof by (a) Mat. 18. Ioâ—n 20. Christ a man is much debarred from sinninge through the shame that he is to endure by confessing his most secret sinnes to a Preist as on the contrary it much enbouldeneth one to sinne if he be persuaded by his owne Religion that confession of them alone to God is sufficient Touching the Doctrine of Purgatory How doth the denyall of this Doctrine open the sluce to all liberty and iniustice Since by the Protestants teaching that no temporal punishment remayneth for sinnes once remitted it taketh away all restitution of things wrongfully detayned all satisfaction for committing of former sinnes and finally all mortification of body and soule and to conclude it freeth a man of all feare of suffering any punishment after this lyfe and this vnder colour that Christ hath satisfyed for the sinnes of all the world by which reason we might take away prayer or that Christ prayed for all in the garden But now to cast our eye backe vpon the foresayd Doctrines If all the different opinions of fayth in Controuersie betwene the Catholiks the Protestants were meerely speculatiue without any reference to the vertuous or vicious working operation of the Will deryued from them then with greater shewe of reason in a vulgar iudgment it might be auerred that supposing they teach not the fundamentall points of Christian fayth they might be either affirmatiuely or negatiuely houlden without any daunger of saluation such were the Heresyes of (b) See heerof S. Augustine Haeres 43. Origen teaching that the Diuells in the end of the world should be saued Of Cyprian touching Rebaptization and diuers such like from the maintayning of which points either way the Will in respect of any externall working or operation drawne from thence can sucke noe poyson But the Case is farre different in the former Doctrines set downe aboue for we fynd that the sayd Doctrines which breath nothing but all dissolution and turpitude of manners euen in speculation do most forcibly immediately touch the pulse of the Will the Will strongly beating and indeed breaking out into outward actions of vicâ— and lyberty according as shee remayneth afore infected with the contagion and poyson of the former Doctrinall speculations Well then this vpon necessary inference being graunted so as the working effect and force of the sayd Doctrines are in the Will nothing but liberty dissolution of manners improbitie sensualitie and sinne I referre to the iudgment of any man whether the sayd Doctrines be but points of Indifferency oâ— noe and may be defended either way without preiudice to the beleiuers fayth and daunger to his Saluation as our Formallists doe auerre For can it possibly be conceaued that these Doctrines should be reputed as indifferent to mans SaluatioÌ„ or in themselues true which as is proued most strongly drawe the will to all vice against which God hath thundred out such dreadfull threats as where it is sayd Psal
defence of the Apology KeÌ„nitius in exam Concil Trident. part 1. p. 74. diuers others Protestants themselues exempt her from errour most truly insufferably erred in condemning certayne opinions which are not fundamentall for Heresyes and their maintayners for Heretikes and consequently the Scripture and Christ himselfe haue deceaued vs by ascribing to the church an (m) Mat. 18. Luc. 10. 1. Tim. 3. c. infallibility of erring in her definitions of fayth and condemnation of Heresies and by commaunding vs to obey the churches authority and sentence in all things as styling her the pillar and foundation of truth And further it should follow that the Church should thus intollerably erre both in generall councells the highest Tribunalls heere vpon earth as also in the priuate Authorities and sentences of all the learned Fathers in those firster tymes And thus for example the councell of the (n) Act. 15. Apostles should haue erred in decreeing it vnlawfull to eate in those tymes bloud strangled meates In like sort the first councell of (o) Euseb l. 3. de vita Constant Epiphan haeres 70. Nice should haue erred in condemning the Quartadecimani for Heretiks because they would not keep Easter day according to the custome of the Church And to pretermit all the other Councells aboue alleadged the Councell (p) Euseb l. 6. Hist. cap. 33. of Rome vnder Cornelius for condemning the Heresy of the Nouatians who reiected the Sacrament of Pennance as also for condemning of Anabaptisme And thus farre of Councels condemning points of seeming Indifferency for open wicked Heresies But now heere graunting that the sayd points as they were houlden by the maintayning of them were not Heresyes that the belieuers of them be saued then two mayne absurdities doe immediatly follow the first as is sayd is the erring of the whole Church of God in coÌ„demning them for Heresies they being not Heresies but true doctrines The second the inconsiderate cariage of the Church in these matters For to what end or purpose were all these Councells consisting of many hundreds of the most graue and Reuerend men of all Christendome celebrated with such labour trauayle out of all countreys infinite charges if the doctrines for the impugning resistng and condemning whereof they were gathered might be indifferently maintayned defended on all sides without breach of true fayth or daunger of Saluation The erring of the church is no lesse manifested in the sentences and condemnations giuen by many of the most auncient famous leâ—rned Fathers in the Primitiue Church not any one Orthodoxall Father contradicting them therein agaynst diuers maintayning opinions that seemed in regard of the Trinity Incarnation c. of small importance â—f so those opinions be not Heresies nor the belieuers of them Heretikes but men in state of SaluatioÌ„ And thus according heerto Floâ—inus though he taught God to be the Auâ—hour of sinne might be saued In like sort the Heretikes who in S. Ieâ—ome his dayes denyed the possibility of the Commaundements The Manichees who â—enyed freewill The Eunomians who â—aught that only fayth doth iustify The Aeâ—ians who denyed prayer sacrifice for the â—ead and tooke away all fasting dayes Vigilantius who taught that Priests might marry and that we ought not to pray to Saints Iouinian who held marriage better then virginity The Donatists who taught the Inuisibility of the Church And finally to omit many others for breuity sake the Pelagians who denyed the necessity of Baptisme in Children All these men I say might be saued notwithstanding their former doctrines if so it be that euery man might expect Saluation in their Religion And yet we find that the foresaid men were branded for wicked Heretikes their doctrines for damnable Heresies as in the seauenth chapter aboue is shewed by Ireneus Ierome Epiphanius Philastrius Augustine Theodoret and others diuers of which holy Fathers writing catalogues oâ— Heresies did place the foresayd doctrines their Authours within the sayd catalogues this they did without any reluctation oâ— gain-saying of any other auncient and learned Father of their tymes From which consideration I doe gather if those opinions were not iustly condemned for Heresies and their Authouâ— for Heretikes Then not only the churcâ— did fouly erre in so great a matter but alâ— euen the aforesaid alleadged Fathers to wiâ— Ireneus Ierome Epiphanius Austine witâ— many such others should deseruedly be reputed for Heretikes for their condemning of true Doctrines for Heresies and the belieuers of them for Heretikes and on the contrary syde Florinus the Manichees the Eunomians Vigilantius Iouinian the Donatists Pelagius many other such should be accompted for their teaching of true Doctrines Orthodoxall Authors and might haue iustly complayned of their insupportable wronges and indignities proceeding from the pens of the foresaid fathers An absurdity which I thinke no man enioying the benefit of his fiue senses wil allow And yet the admittance of our Newtrallists Paradoxe inanoidably draweth on this infereÌ„ce Another Absurdity accompanying the former doctrine is this that Heretikes should be true members of Christs church This I thus deduce for seing by the consent of all learned men none can be saued but such as are true members of Christs church for otherwyse Turkes and Iewes dying in the state of Turcisme and Iudaisme might be saued and seing the foresaid registred Doctrines and their Authours are condemned for Heresies Heretiks both according to the Authority of Gods church according to the true definition of Heresy aboue in the beginning set downe for the said Heretikes haue made choyce of those their heresies and do maintaine them most frowardly against the whole church of God not submitting their iudgments to it must of necessity follow that if those men could be saued then Heretikes continuing Heretikes are members of Christs true church then which what Paradoxe can in it selfe be accompted more absurd or in the iudgment of learned men more incredible considering with what acerbity of comportement the Apostles and all the Orthodoxall learned pious Fathers both in their wrytings and otherwyse haue in all ages entertayned Heretikes as aboue I haue manifested Furthermore if an Heretike continuing an Heretike can be saued then hath the auncient church of Christ vsed great tyranny to diuers such Professours by vndeseruedly punishing such meÌ„ with losse of Goods Imprisonments Excommunication Banishment sometymes with death it selfe for such were the punishments appointed by the auncient church and Christian Emperours against Heretyks as I haue shewed in the nynth chapter Againe supposing the truth of the doctrine of these Omnifidians yet obserue how repugnant it is to all reason and otherwise absurde eueâ— in it owne nature I will heere passe ouer diuers reasons alleadged in the precedent Chapters insist a little in some few of them The first It is certaine that that Faith which belieueth some articles and yet belieueth not other articles which are no lesse true and
whom he sheweth all his Euidences some of which Euidences do cary a title only in grosse and in generall others proue a more particuler more restrayned right to the sayd Lands Imagine further that vpon the diligent perusall of these Euidences the ioynt consent and iudgment of all the sayd Lawyers should after their longe and serious Demurrs conspyre in this one point to wit that for the recouering obtayning of the said Lands the foreshewed Euidences in generall are not sufficient alone seeing diuers other men not hauing any true interest in the sayd Lands may neuerthelesse insist and vrge their like generall clayme but that with the help of the sayd Common Euidences he must more punctually relye for the gayning of his presumed inheritance vpon other more particuler and personall Conueyances and Assigments Now all these learned Counsellours agreeing in this sentence fortyfying their iudgments herein with their owne experience in the like case with the new Reports warranting the same with the authority of all the auncient learned ReuereÌ„d Iudges before them lastly with the force of reason confirming no lesse If some one Empericke Atturney or other skilfull only by a litle experience in making a Nouerint vniuersi should steppe forth armed only with impudency and ignorance pronounce the foresayd sentence of all those learned Sages to be false and that the party pretending right to the sayd lands were sure by his generall Title and Euidences only to obtayne the same all other his more particuler Euidences being but vnnecessary needelesse theerunto who might not heere iustly contemne and reiect the rash censure of such a fellow Or could not the party clayming the former inheritance be worthily reprehended if by reiecting the graue Counsell of the learned Lawyers and following the aduyce of this ignorant man should finally loose all clayme title and possibility to his sayd Inheritance Our case is not much vnlike heerto Wee all pretend a right to the Inheritance of the kingdome of Heauen for we reade (*) lac 1. Coronam vitae praeparauit Dominus diligentibus se Our title in generall therto is our beliefe in the Trinity the Incarnation the Passion c. the beliefe whereof is most necessary but not sufficient All emineÌ„t men for learning both Catholikes and Protestants do proue from the Scriptures from the authority of Gods Church from the nature of Heresy from the definition of true fayth from diuers other principles and reasons aboue expressed that no man can attayne to his heauenly Inheritance by belieuing only the former fundamentall points of Christianitie if so he haue not a true and particuler fayth of many other lesse principall Articles of Christian Religion Nowe commeth heere a dissolute gamnelesse ignorant fellowe not practised in any kind of good literature for it is obserued as aboue is sayd that all our most forward Neutrallists are meÌ„ for the most part voyde of Learning Vertue and Conscience who pereÌ„ptorily out of his Pythagorean chayre that is without any proofe affirmeth that a beliefe in generall of the Articles of the Trinity the Incarnation the Passion is only sufficient to mans saluation that the doctrines of Purgatory Freewil Reall Presence and other Controuersies betweene the Catholiks Protestants are not in any sort necessary to the purchasing of our eternall welfare what way soeuer we hould but are to be reputed in respect of that end points indiffereÌ„t vnauayleable and as the Greeke is meerely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Bye-matters Who would heere not commiserate the folly and ignorance of such a man but especially pittie the soules seduced by so blind a Guyde THE CONCLVSION of the whole Treatise CHAP. XVII HITHERTO Good Reader it is sufficiently I hope demonstrated that euery Religion though professing the name of Christ and belieuing in the Trinity the Incarnation and the like fundamentall points of christian Fayth if their beliefe in other secondary lesse principall points be erroneous cannot promise to it selfe any security of Saluation and consequently that the controuerted articles at this day betweene Catholikes and Protestants touching Purgatory Freewill Praying to Saints Sacrifice c. are of that great importance as that the professours on both sides to vse the phrase of a blessed martyr (*) Camp in decem rationib rat 10. in the same case vnuÌ„ caeluÌ„ capere non potest It now remayneth to shew that seeing at this day there are originally but two different Religions among christians to wit the catholike Religion and the Protestant within which are included all its branches and descendents whether the catholike or the Protestant Religion is that wherein a man may be saued But seeing this Subiect is most learnedly and painefully intreated â—f by many Catholike wryters who from 〈◊〉 authorities both Diuine humane haue â—efragably euicted the truth of their owne â—eligion and falshood of the Protestants â—ofession and consequently that in the â—atholike not in the Protestant fayth the â—ules eternall happynes is to be purchased â—erefore I doe remit the reader for his greaâ—er satisfactioÌ„ therin to the perusal of the said â—ookes particulerly to the studying raâ—er theÌ„ to the reading only of that most elaâ—orate learned and vnanswerable Worke â—f the Protestants Apology of the Roman Church Only before I heere end I must make â—ould to put the Reader in remeÌ„brance with that the Protestant Religion in this former Treatise though but casually and incidentâ—y is most truly charged to wit First with â—articuler coÌ„demnations passed vpon diuers â—f its chiefest articles euen by seuerall senteÌ„â—es iudgements of the Primitime church â—nd that therefore those doctrines so condeÌ„â—ed yet after defended with all froward â—ertinacy agaynst the church of God are hereby discouered for playne and manifest Heresies this point being further euicted â—mplicitely both from the testimonies of hoâ—y Scripture as also from the definition of Heresy aboue expressed Secondly that the doctrinall speculations and positions in thâ— Protestants fayth most strongly mooue tâ— Wills of such as beliefe them to all vice â—â—berty and sensuality Thirdly that God oâ— of the infinite abisme of his Iustice hath pâ—nished euen in this world as earnest giuen 〈◊〉 far greater punishment reserued in the lyâ— to come with most fearefull vnnaturall 〈◊〉 prodigious deaths the first InueÌ„tours in oâ— age Promulgatours of the sayd doctrineâ— and such deathes as his diuine Maiesty is accustomed to send to his professed enemyes Fourthly that Protestancy is torne asundeâ— with intestine diuisions diuers Professourâ— of it charging their Brethren-Professourâ— with Heresy despayring of their future saluatioÌ„ From all which we may conclude that except Heresy dissolution of manners most infamous and calamitous deathes anâ— disagreements in doctrine betweene one the same sect be good dispositions meanâ— to purchase Heauen the Protestant Religioâ— can neuer bring her Belieuers thereto What then remayneth but who will expect saluatioÌ„ should seeke it only in the Catholike