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
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
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
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
repugnancy betwixt both their beliefes Therfore if both of them though wanting this Vnity can be saued then hath the Apostle falsely and erroneously described and delineated the faith of a Christian But to reflect vpon the former passages is any man so stupid as to dreame that that doctrine should be true which giueth so open a lye to so many vnanswerable texts of Gods holy writ touching the condemning of Heretiks in generall as also touching the definition excellency and propriety of true Fayth It is impossible it is not to be imagined Gods word is like himselfe most true sacred and inuiolable and therefore it iustly witnesseth of it selfe that (i) Ioan. 2. scriptura 〈◊〉 potest solui And agayne (k) Mat. 24. Caelum terra transibunt verba autem mea non transibunt Heauen and earth shall passe but my wordes shall 〈◊〉 passe But to proceed further touching the forâ—sayd want of vnity and disagreements iâ— Fayth If euery Christian might be saued iâ— his owne Religion then might those be saued which belieue the Articles of the creâ—â— in a most different sense and manner theâ— which what can be more rashely and exorbitantly spoken seeing there is but one true intended sense by the Apostles of the creed the which if we attayne not then do we belieue that which is false but to belieue the creed in a false sense is no better then not to belieue it at all And therefore it would follow by way of inference that he might be saued who belieued not any one article of the creed at all Now that the Catholikes Protestants doe belieue the articles of the creed in different or rather contrary senses and consequently that the one side belieueth it in a false and erroneous sense is aboue proued in the fourth chapter If it be heere replyed that the maintayners of this doctrine do so far yield that they only are to be saued which in a true sense belieue the creed yet by this their restraint they condemne al those others who belieue â—t in any other sense different from that intended by the holy Ghost and the Apostles â—nd consequently they condemne in their â—udgement and depriue of saluation eyther â—he Catholikes or Protestants since of necessity the one of these do belieue the creed not in the true but in a false and hereticall â—ense and construction different from that of the Apostles But supposing that the Caâ—holikes and Protestants belieued the creed in that true sense inteÌ„ded by the holy Ghost yet if our Newtrallists would haue the creed the square or rule thereby to measure our fayth then marke the Absurdities following For by this doctrine one might be saued who belieued not that there were any Scriptures at all written by the Prophets Apostles since the creed maketh no mention of any such deuine writings .. In like sort he might be saued who did not belieue there were any Angells or Diuells or that there is a materiall place of Hell or that the pains thereof are eternall or that Adam did presently vpon his creation fall from grace thereby transferred Originall sinne vpon all his posterity or that our Sauiour whilst he conuersed heere on earth wrought any myracles or made choyce of certayne men to be his Apostles to preach the Christian fayth throughout all the whole world or that he died for the saluation of mankind for though we read in the creed that he dyed and suffered yet the end why he dyed is not expressed in the creed Or that circumcision is now forbiddem antiquated or finally that there are any SacrameÌ„ts of the new Testament as Baptisme the Eucharist c. I say by our Newtrallists Religion he should be saued who belieued none of the foresayd articles seeing not any one of them is expressed or set downe in the Apostles creed and yet the beliefe of the sayd Articles is necessarily exacted and required to Saluation in the iudgment both of Catholikes and Protestants both which parties doe with an vnanimous consent teach the necessity of belieuing the sayd articles But to proceed further and to come to the different Articles of fayth differenly belieued by the Catholike and Protestant and yet not expressed in the creed and articles of such nature as that they are houlden by the catholikes to be instituted by our Sauiour as subordinate yet necessary meanes of the grace of God and of our Saluation whereas the Protestants as not belieuing at all the sayd articles doe wholy disclayme from acknowledging any such meanes These Articles I haue recited aboue to wit That Sacraments in general do conferre grace That a Child dying without Baptisme cannot be saued That mortall sinne is not remitted without the Sacrament of Pennance and Confession That we are to adore with supreme Honour the blessed Sacrament That not only fayth but also works do iustify man That a Christian by thinking himselfe iust is not thereby become iust That euery Christian hath by God sufficient grace offered to saue his soule And that therfore God on his part would haue all men saued That without keeping the ten Commandements a man cannot be saued Finally that all Christians ought vpon payne of eternall damnation to communicate in Sacraments and doctrine with the Church of Rome and to submit themselues in all due obedience to the supreme Pastor of that Church In all which points the Protestants doe belieue directly the contrary condemning vs of Heresy Superstition yea Idolatry for our belieuing the foresayd points Now I say seing the former articles doe immediatly touch and concerne eyther remission of our sinnes or grace of our soule or our Iustification or our due honour and adoration to our Sauiours Body being accompanyed with his diuinity or Lastly our communion with Christ his church and head thereof in any of which as concerning so neerly our eternall happynes who erreth cannot possibly be saued And seing the Protestants as is sayd doe in all the sayd points maintaine the iust contrary to the catholikes and therby do abandon the catholikes acknowledged meanes of their Saluation I heere aske in all sobernes of iudgement what can be reputed for a greater absurdity then to affirme with our Newtrallists that the Catholikes and Protestants notwithstanding their so different contrary beliefe answerable practice in the former Articles so neerly touching mans Saluation may both be saued Seing it must needes be that eyther the catholikes shal be damned for setting downe certayne meanes of our Saluation contrary to Christs mynd and Institution supposing the sayd articles to be false or that the Protestants shal be damned for reiecting the former meanes of Saluation instituted by Christ admitting them to be true But to passe forward If euery Christian might be saued in his Religion in belieuing only the fundamentall points of the Trinity the Incarnation c. then hath the church of Christ eueÌ„ in her Primitiue dayes at what time the (*) D. Iewell in his
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
Heresies only in the greatest points admitting such meÌ„ for Heretikes would accordingly haue restrayned his words at least in some one â—ext or other among so many only to these kind of Heretikes But not to leaue the least â—hew of refuge or euasion herein I will produce some passage of holy Scripture in wchâ—he mantayners of particuler errours euen â—n lesser points then the highest articles of Christianity are censured by Christs Apoâ—tles to be depriued of eternall Saluation And first we find S. Paul thus to prophesie In the later (h) 1. Tim. cap. 4. times certaine shall depart from the Fayth attending to spirits of errour and doctrine of deuills and forbidding to marry and to abstaine from meates c. Heere the Apostle prophesieth according to the iudgment of (i) Hom. 12. in 1. Tim. S. Chrysostom (k) Vpon this place Ambrose (l) l. contra Iouin cap. 1. Ierom (m) Haer. 25. 40. Augustin of the Heretikes Encratites Marcionistes Ebionites c. who denyed matrimony as a thing altogeather vnlawfull prohibited absolutly and at all times the eating of certaine meates as creatures impure Now these Heretikes belieued in the Trinity the Incarnation c. yet euen for these two former Heresies touching mariage and eating of meates they are sayd bâ— the Apostle to depart from the Fayth of Chrisâ— and to attend to the doctrine of deuills But sucâ— as leaue the Fayth of Christ and attenâ— to the doctrine of Diuells are not iâ— state of Saluation In my iudgement thâ— one authority alone is sufficient to oueâ—throw this phantasie of our Newtrallists 〈◊〉 since the words are diuine Scripture thâ— Heresies reprehended no fundamentalâ— points of Religion but of as little or lesseâ— consequence then the Controuersies betwixt the Catholikes and the Protestants yet the maintainers of them are accompted to depart from the Fayth of Christ and to attend to the doctrine of deuills A second place shal be that of the former Apostle who writing of certayne Heretikes erring touching the Resurrection of the Body though the article of the Resurrection it selfe they belieued sayth thus (n) 2. Tim. cap. â— Their speach spreadeth like a Canker of whome is Hymenaeus and Philetus who haue erred from the truth saying That the Resurrection is allready past and haue subuerted the Fayth of some These men belieued all the mysteries of the Trinity the IncarnatioÌ„ c. yet for erring only touching the Resurrection of the body they are sayd to erre from the truth to subuert the Fayth of some and that as Canker neuer leaueth the body till â—y little and little it wasteth it away so â—heir speaches by degrees poyson and kill â—he soules of the hearers From which it â—uidently followeth that these Heretikes â—ontinuing and dying in the foresaid Hereâ—ie could not be saued since that faith which â—rreth from the truth which subuerteth the true â—aith of Christ in others and which in killing and â—estroying resembleth a Canker cannot affoard Saluation to its Professours Another passage which heere I will vrge â—s that of S. Iohn who calleth certaine Heâ—etikes Antichrists saying (o) 1. Ioan. c. 2. Now there are beâ—ome many Antichrists who went out of vs were not of vs for if they had byn of vs they would surely haue remayned with vs. These Heretikes belieued in the Trinity in the Incarnation of Christ that he dyed for the saluation of the whole world only they erred touching the Person Natures of Christ yet they are figuratiuely stiled Antichrists and are said to depart out of the Church of Christ but no saluation is reserued for Antichrists and Apostataes leauing the Church of Christ. And thus much out of Gods holy Writ expressely touching Heresie in generall particuler To these Texts I will adioyne though not immediately and directly raunged vnder the former head a place or two of Scripture in my iudgment most vnanswerable and by necessarie inference euicting the point heere vndertakeÌ„ The first place is those words of S. Peter where he saith (p) 2. Ep. c. 3. In the Epistles of S. Paul there are certaine things hard to be vnderstood which the vnlearned and vnstable do peruert vnto their owne destruction Now heere I thus argue But these thinges hard to be vnderstood in S. Paul his Epistles did not concerne the doctrine of the Trinity the Incarnation the Passion c. and yet the misvnderstanding of them doth cause as the text saith the destruction that is the damnation of them who misunderstand them Therfore farre lesser points then the deniall of the Trinity the Incarnation the Passion c. doe iustly threaten to the false belieuers of them daÌ„nation and consequently it followeth that a bare beliefe of those supreme points is not sufficient to Saluation That those difficulties in S. Paules Epistles intimated by S. Peter did not concerne the Trinity the Incarnation the Passion c. I prooue seuerall wayes first because S. Peter maketh no such mention which no doubt he would haue done if the subiect of them had only touched those supreme mysteries and were not to be extended to other inferiour pointes Secondly it is acknowledged by the writings and â—ommentaries of all the Fathers besides â—at the Epistles themselues shew no lesse â—at S. Paul is most euident and cleere in 〈◊〉 his Epistles touching the Trinity the â—carnation the Passion c. and therfore â—ere is no reason why the difficulties of â—hem should be applyed to those articles such lesse restrayned to them alone Thirdly the Fathers do vnderstand these â—â—fficulties in S. Paul his Epistles mentioâ—d by S. Peter chiefly touching Iustificaâ—oÌ„ as appareth by the testimony euen of S. â—gustine (q) l. de fide operibus c. 15. 16. himselfe who particulerly â—tanceth in that place 1. Corinth 3. If â— man build vpon this foundation gold siluer 〈◊〉 which text intreateth of Iustification â—nd workes and expresly saith that this is he of the difficult passages intended and â—ant by S. Peter With S. Augustine S. â—ome may seeme well to agree in these â—ords (r) Epist ad Algasiam quae 8. Epistola ad Romanos nimijs obscuriâ—bus inuoluta est The Epistle to the Roâ—â—ns is inuolued with many obscurities or â—ake places for it is found that the Epiâ—â—le to the Romans most entreateth of Iuâ—fication and of faith and workes Fourâ—ly and lastly the Protestants themselues 〈◊〉 vnderstand the said obscurities of S. Paul 〈◊〉 Epistles touching Iustification as appeareth to omit the testimonies of â— others herein from the words and Coâ—ment of Doctor Fulke against the Rhâ—mish Testament vpon the foresaid plaâ—â— of S. Peter And this farre of this text wheâ— we find by an ineuitable deduction that false Fayth touching Iustification only caâ—not stand with Saluation The second text of scripture is containâ— in those words of the Apostle where thus sayth (c) c. 11. ad Hebraeos s Credere oportet accedentem ad Dâ— quia
Church S. Ierome distinguishing Schisme from Heresy thus discourseth Inter (m) In c. 3. ad Titum Haeresim Schisma hoc interesse arbitramur c. We take this to be the difference betweene Heresy and Schisme That Heresy maintayneth a peruerse and false Doctrine wheras Schisme ab Ecclesia pariter separat in like manner separateth a man from the Church in regard of dissention and disobedience iâ— our Bishops S. Augustine thus woundeth a Schismaâ—â—ke (n) Lib. de fide sym c. ro Haeretici Schismatici congregationes â—as Ecclesias vocant c. Heretikes and Schismaâ—â—kes do call their congregations the Churches But â—eretikes do violate their fayth in belieuing falsely â—â—uching God whereas Schismatikes though they â—â—lieue the same points which we belieue yet throgh â—â—eir dissentions they do not keep fraternall Charity â—herfore we conclude that neyther an Heretike beâ—ogeth to the Catholike Church because he loueth 〈◊〉 God nor a Schismatike because he loueth not â—s neighbour To conclude (o) Lib de fide ad Pet. c. â— S. 3â— Fulgentius agreeth â—ith the former reuerend Fathers thus sayâ—â—g Firmissimè tene c. Belieue for certayne and â—â—ubt not that not only Pagans but also Iewes Heâ—â—tikes Schismatikes who dye out of the Church â—e to goe into euerlasting fire And thus far concerning Schismatikes â—ho because they be not of the Church caÌ„â—ot obtayne saluation which point being â—ade euident by so many authorityes both â—â—uine humane then much more strongâ—â— may we conclude that Heretikes as exâ—â—eding the Schismatiks in prauity and maâ—e and being excluded with them in like â—â—rt out of Christs Church cannot be saâ—ed But before I end this Chapter giue me â—aue good Reader to expatiate a little beyoÌ„d my designed limits O then you Schismatikâ— heere in our owne Countrey whose souleâ— are wholly absorpt in earthy and muddâ— considerations cast your eyes vpon you owne states and vse some small introuersion vpon your selues You see heere whaâ— a daungerous censure the Auncient church of Christ by the mouths of its chiefe Pastorâ— and Doctours hath thundred agaynst you It sayth you are not of Christs Church you aâ— aliens straungers thereunto It further pronounceth that dying in such your state yoâ— are depriued of all hope of saluation Gooâ— God! what stupor and dulnes of yours â— this Are you Christians preferre then Chriâ—â— before the world Feare you God more theâ— man Giue then to God what is Gods and to Casaer what is Caesars Reflect vpon three principles of the Catholike and therefore you owne Religion The first that God ordinarily deriueâ— his grace into mans soule by the conduits oâ— the Sacraments and giueth absolution oâ— ones sinns particulerly by the Sacrament 〈◊〉 Pennance and confession not otherwise you wilfully depriue your selues of the participation of the Sacraments and thereby 〈◊〉 grace and of the remission of your sinnes are you not then as dryed branches void that heauenly iuyce which giueth lyfe the soule you want this grace and forgiuenes of your sinnes where then is your hope of eternall life remeÌ„ber the Apostles words â—nd be afrayd gratia Dei vitae aeterna and do not disioyne those asunder which S. Paul â—ath so inseparably vnited The second is The vncertainty of any parâ—icular mans saluation which point is able â—o stryke you dead through feare and the â—ather since it is no small signe of a mans fuâ—ure damnation deliberately and wilfully yeare after yeare to deuide himselfe from Christs church and from all the spirituall â—nfluences streaming from thence The third That there is a Purgatory the â—aynes whereof though terminable yet are â—nsupportable Suppose then the best that 〈◊〉 that you finally dye with true RepentaÌ„ce â—nd reconciled to Christs church which â—et is not in your owne power but out of â—he maine Ocean of Gods mercy neuertheâ—esse your owne fayth assureth you that you must suffer in that place euen insufferable â—orments for your former disunction that â—our continuance in dissembling thus with God serues but as bellowes the more to â—low that dreadfull fire O how great inteâ—est then are you to pay in the end for the â—nioying of this your mispent tyme If you â—â—e Catholikes though but in hart you belieue all heere sayd and therefore may the more assuredly presage of your owne future misery Yf you doe not belieue these three points of Catholike Religion then are youâ— damned no lesse for want of true Fayth in Christ then otherwise by your vnchaungeable Schismaticall liues for want of due coÌ„formity to the church of Christ Therefore I wish you to awake out of that spirituall letargy of the soule daily meditate on thaâ— of the Apostle Corde creditur ad iustitiam orâ— fit confessio ad salutem (q) Rom. 10. With the hart we belieuâ— vnto iustice but with the mouth Confession is maâ—â— vnto saluation And lest that dreadfull commination and threate of our Lord and Sauiour preuayle with you heerein (r) Luke 12. 〈◊〉 that denyeth me before men shal be denyed before the Angells of God But I will stay my selfe remembring my vndertaken Subiect and will proceed to the next Head THE FORMER TRVTH PROVED from the consideration of the punishments anciently inflicted vpon Heretikes by the Churcâ— of Christ CHAP. IX HAVING in the precedent Chapters shewed the Iudgement of tâ—â— church of Christ by way of doctrine speculation agaynst Heresy and Heretikes in generall we will in â—his place insist in relating the practice of the â—ayd church agaynst Heretikes consisting in â—he punishments aunciently inflicted vpon Heretikes by the authority of Gods church from the consideration wherof we may easily gather that the church of Christ in those â—ymes infallibly taught that Heretikes so liuing and dying could not be saued seeing â—t would neuer impose such multiplicity of â—euere punishments vpoÌ„ men for their houlling of those doctrines which might stand with the saluation of the belieuers of them And first we are heere to obserue that the punishments inflicted vpon offendours by the church were eyther Ecclesiasticall or Politicall Ciuill The first of Ecclesiasticall punishments â—or Heretikes was Excommunication by the which Heretikes were driuen away from â—he Sacraments were depriued of the common suffrages and prayers of the whole church and finally banished from the community comfort of the godly and faythfull This censure of Excommunication of Heretiks is most auncient seeing that it had 〈◊〉 beginning from the first times that counâ—ells began to be celebrated for the extirpaâ—ion and rooting out of Heresies is founded vpon all those places of Scripture in the foregoing chapters alleadged agaynst Heresy and Heretikes Another Ecclesiasticall censure agaynst Heretikes is the depriuing them of all the vse of spirituall power and authority whether it be of order or Iurisdiction This kind of power belongeth only to Ecclesiasticall Persons or the Cleargy according heereto if a Priest became an open Heretike he was
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
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
fundamentall points of the Trinity Incarnation c. but differing mainly in all other points of Religion yet neuerthelesse promiscuously communicating one with another in prayer and the Sacraments can ioyntly be saued especially seeing it is certayne that the one part defendeth not matters of Indifferency as is commoÌ„ly supposed but iniustifiable errours or rather to speake as the truth is manifest and grosse Heresies THE SAME PROVED FROM the writings of the Catholikes and Protestants wherein reciprocally they charge one another with Heresy Also from the Insurrections War and Rebellions begun only for Religion CHAP. XIIII IF there were no other reason to be alleadged in disproofe confutation of this plurality of Religions them this following it might seeme fully preuayling in all cleare iudgements not wholy darkened with the myst of earthly and temporall respects It is this First the wonderfull and implacable Bookwarrs between Catholikes and Protestants wholy vndertaken in defence of their seuerall Religions and yet both the Catholikes and the Protestants professe to belieue in the Trinity the Incarnation the Passion c. Secondly the pressures and calamities with which diuers states and countreyes do afflict other states as also the Insurrection of Subiects agaynst their naturall Princes only for difference of Religion not contayning themselues till they burst forth into open hostility and armes for defending their owne Religion subuerting of the others Touching the first good God! how many men on all sides since the first appearing of Luther haue spent their whole times all their seruiceable yeares in writing disputing and preaching in defence of their owne Religion impugning of their aduersaryes accounting the maintayners belieuers thereof as Heretikes pronouncing eternall damnation agaynst them Witnesses hereof are the Libraryes of all the famous vniuersities of Christendome the Stationers shoppes in all great Cittyes and lastly the Annuall Mart of Bookes returned these many yeares from Frankford And is â—t possible that so much paynes trauayle labour of writing and otherwise accompanyed with so great charges should be vndertaken for questions only of Indifferency such as it importeth nothing at all touching â—he gayning of Heauen and auoyding of Hell what a man belieueth therein or of what side he relyeth Concerning the second point which is â—he calamityes afflictions warres which liuers States Countreyes and Kingdomes â—oe prosecute agaynst their neighbours and â—ll originally for matter of Religion â—s also touching the open rebellion of the Subiects agaynst their lawfull Soueraignes â—nly for the sayd occasion the last fifty yeares as also these very tymes do giue ouerlameÌ„table examples hereof Witnesses of this matter purposely to forbeare the presidents of our own CouÌ„trey is ScotlaÌ„d into which Countrey Knox Goodman and Bucanan with other their Agents and confederates first introduced Protestancy by force and armes A point so acknowledged that Doctoâ— Bancroft late preteÌ„ded A chbishop of Canterbury as wholly inuâ—yghing agaynst sucâ— violent proceedings made a booke of thaâ— subiect entituling it Of the proceedings of thâ— Scottish Mynisters according to the Geneuian rule of Reformation Touching France who knoweth not that for this last fifty yeares till the last King of France became Catholike there haue by alwayes almost open warres betweene the State of France the Hugnotts of France vndertaken by the Hugnotts only for Religion And doth not the Citty of Rochell with some other Cittyes at this day stand out agaynst their King vnder pretext of defence of their Ghospell The occurrents of the Low Countreys the Hollanders are no lesse remarkable herein of whose first taking of armes agaynst theiâ— lawfull King only for Religion (a) In Epitom Cent. 16. p. 941. Osiander an earnest Protestant thus confesseth They of the low Countreys by publike wrytings renounced all subiection and obedience to Philip their Lord King And (b) Osiand vbi sup 81. agayne When foure hundred of them of good respect had sued for liberty of Religion and could not preuayle the impatient people stirred vp with fury at Antwerpe and other places of Holland Zeland and Flanders did throw and breake downe Images But of the proceedings Rebellionâ— of the low Countreymen agaynst their King only for cause of Religion it is needles to speake further seeing it is too well known to all men of any impartiall iudgment and vnderstanding I will not much insist in the Example of Switzerland which consisting of twelue or thirteene Cantons or Shyres halfe of the number of them did * See of this Osiander in Epitom Eccles histor Cen. 16. pag. 103. as also D. Bancroft in his suruey p. 13. and Cochlaeus in actis Lutheri ryse vp in armes against the other and by force of armes did set vp the Protestant Religion among them And so the halfe of the Cantons doe continue Protestant to this very day The battalls fought among them only for ReligioÌ„ were many and most cruell and in one of them Zwinglius the chiefe inciter of the rest was slayne I passe ouer Geneua which Citty as the whole world knoweth did first withdraw it selfe from the allegiance of their temporall Liege Lord only by reason that agaynst his will and pleasure they would professe the Protestant Religion and so accordingly to this day they haue made themselues a State or Commonwealth wholly independent of Sauoy of which Citty thus D. (b) In his answere to a certayne libel supplicatory pag. 194. Sutcliffe confessedly wryteth They of Geneua did depose their Catholike Liege Lord and Prince from his temporall right albeit he was by right of succession their temporall Lord and owner of that Citty Territory In like sort I pretermit the many like examples of the Commons rysing agaynst their lawfull Princes and magistrates in (c) See Chitraeus in Chron 1593. 1594. Sueueland (d) See hereof the acknowledgment of M. Fulke in his answere to Farines declamations p. 35. Denmarke (e) See Osiander hereof in Epitom Cent. 16. pag. 115. Poland and (f) See the acknowledgement hereof by D. Bilson in his true defence part 3. pag. 270. 273. Germany And which rysings Insurrections and rebellions were originally vndertaken only for Religion and haue no doubt since Luthers first breach cost the liues in all places of many hundred thousand men haue actually deposed disthroned diuers Kings and Princes of their states and territoryes These things then for their euidency being coÌ„fessed for true vndeniable many of which yet remayne fresh in our owne memory of the nature of which Actions I wil not heere dispute only I heere vrge that it is more then incredible that such rebellions and deuastations of Countreyes besieging of Cittyes deposing of Princes slaughter of so many hundred thousands of men should be practised almost throughout all Christendome within this last threescore yeares oâ—ly for admitting or not admitting the differences betweene the Protestants Catholikes Religion if both the contrary partyes were not persuaded
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
Church it being that Arke erected by our second Noë within which who truly belieue and liue vertuously are exempted from that vniuersall deluge of eternall damnation For only in this Church is professed 〈◊〉 taught that Fayth to which by long presâ—iption a continued hand of tyme is peâ—liarly ascribed the name Catholike (a) Pacian Epist ad Symphron quae est de Nomine Catholico Caâ—olicum istud nec MarcioneÌ„ nec Apellem nec Monnum sonat nec Haereticos sumit autores That â—yth which was prophesied to be of that â—lating and spreading nature as that to it all (b) Esa 2. expouÌ„ded in the English Bibles of the yeare 1566. Of the vniuersality of the Church or fayth of Christ Nations shall follow which shall haue the (c) Psal 2. expouÌ„ded of the Churches vniuersality by the foresayd English Bibles of the yeare 1576. end of the earth for its posession from sea to sea (d) Psal 72. beginning (e) Luc. 4. at Hierusalem among all nations â—hat Fayth the Professours whereof shal be (f) Dan. 2. in which is included the vninterrupted continuâ—nce of the Church Kingdome that shall neuer be destroyed but â—all stand for euer coÌ„trary to the short curâ—nts of all Heresyes of which S. Augustine â—us wryteth (g) In psal 57. Many Heresies are already dead â—ey haue continued their streame as long as they â—ere able now they are runne out and their ryuers â—e dryed vp the memory of then that euer they â—ere is now scarce extant That fayth the memâ—ers whereof in regard of their euer visible â—minency are stiled by the holy Ghost A (h) Esa 2. wherby is proued â—he Churches euer visibility mountayne prepared in the top of mountaynes â—alted aboue Hills with reference wherto â—o wit in respect of the Churches continuâ—l visibility the foresayd S. (i) Tom. 9. in Ep. Ioan. tract 2. Augustine â—ompareth it to a Tabernacle in the Sunne That â—ayth whose vnion in doctrine both among the professours thereof and with their head is euen celebrated by Gods holy writ sinâ— the Church of God is therefore (k) Rom. 12. Cant. 6. Ioan. 10. which places prooue the Churches vnity called oâ— Body one spouse and one sheepfould which prâ—uiledge S. (l) Epist ad Damasum Hierome acknowledgeth bâ— his owne submission in these words I dâ— consociate or vnite my selfe in Communion with thâ— Chayre of Peter I know the Church to be buildeâ— vpon that Rocke whosoeuer doth eate the Lamb out of this house is become prophane That fayth for the greater confirmatioâ— whereof God hath vouchsafed to disioynâ— the setled course of Nature by working dâ—uers stupendious astonishing (*) See examples hereof in Ierome in vita Hilarionis Athanasius in vita Antonij Theodoret hist l. 5. c. 21. Eusebius histor l. 7. c. 14. Zozomenus hist l. 3. c. 13. August l. de ciuit Dei 22. c. 8. l. 9. Confess c. 7. 8. miracleâ— according to those wordes of our Sauiouâ— (m) Mat. 10. in which wordes oâ— Sauiour maketh miracles a signe of true fayth or of thâ— Church Goe preach you cure the sicke rayse the dead cleanse the leapers cast out diuells c. A Prerogatiue so powerfull and efficacious with S Augustine as that he expresly thus confessetâ— of himselfe (n) Tom. 6. contra Epist Manichaei cap. 4. Miracles are among those things which most iustly haue houlden me in the Churchâ— bosome To conclude omitting diuers other Châ—racters as I may tearme them or signes oâ— the true fayth That fayth which is of thâ— force as to extort testimony and warraâ— for it selfe euen from it most capitall and designed enemyes answereably to that (o) Deuteron 32. which words include the confession of the Aduersary to be a note of truth Our God is not as their Gods are our enemies are euen witnesses since the Protestants no lesse from their owne (p) This is proued in that Protestants doe not rebaptize Infants or children of Catholike PareÌ„ts afore baptized now these Infants are baptized in the fayth of their Parents as all childreÌ„ are euen by the doctrine of all Protestants But if this faith of Catholike Parents be sufficient for the Saluation of their Children dying baptized therin then much more is it sufficient for the saluation of the Parents themselues since it is most absurd to say that the Catholike faith of Parents shold be auaylable for their Children or Infants dying baptized therin yet not auaylable for the Parents themselues practice then from their (q) According heerto to omit the lik testimonies of many other Protestants D. Some in his defence against Penry p. 182. thus writeth If you thinke that all the Popish sort which dyed in the Popish Church be damned you thinke absurdly dissent from the iudgment of all learned Protestants With whom D. Couell in his defence of M. Hookers fiue bookes of Ecclesiasticall Policy p. 77. thus conspireth saying VVe affirme that those who liue dye in the Church of Rome may be saued acknowledgment in words doe ascribe to our Roman fayth the hope of Saluation Of which subiect see most amply in the forsayd learned booke of the Protestants Apology Tract 1. Sect. 6. subdiuis 1. 2. 3. as also Tract 2. cap. 2. Sect. 14. To this Fayth then with an indubious assent adhere both liuing dying flye Newtrallisme in doctrine as the bane of all ReligioÌ„ flye Protestancy as the bane of Christs true Religion and say with (r) Pacian Ep. ad Symphron Pacianus Christianus mihi nomen est Catholicus verò cognomen illud me nuncupat istud me ostendit A Christian is my name a Catholike my Syrname that doth denominate me this doth demonstrate me FINIS
that vpon the true or false beliefe of these Controuersies in Religion their soules Saluaâ—ion or damnation for all eternity were to depend For it is certayne that all these contrary partyes did agree and conspire in the generall beliefe of the Trinity Incarnation Passion death of our Sauiour and reciting of the Apostles Creed And therefore for these doctrines such bloudy proceedings were not attempted THE SAME PROVED FROM the Protestants mutually condemning one another of Heresy and for Heretikes CHAP. XV. IF Protestants doe maintaine that their different opinions seuerally houlden amonge themselues be Heresies and that the belieuers of them are for such their false beliefe if they so dye therein not capable of saluation then à fortiori may we be bould to pronounce that the Controuersies of fayth betweene the Catholiks and Protestants are not of that middle nature but that the opinions and sentences on the one syde are to be reputed for manifest Heresies and such as cannot stand with mans saluation This inference is most necessary since on all sides it is acknowledged that there is a farre greater disparity in Religion betweene the Catholikes and the Protestants then there is betweene the Protestants among themselues Now that the Protestants doe hould one another for Heretikes it cannot be denyed for to insist first in the Controuersies touching the reall Presence maintayned in their sense by the Lutherans but denyed by the Sacramentaries we find that Luther thus writeth of the Sacramentaries (h) Contra articulos Louanienses Thes 27. tom 2. We censure in earnest the Zwinglians and all the Sacramentaries for Heretikes and alienated from the Church of God And againe the same Luther thus writeth tom 7. Wittenb fol. 381. I do protest before God and the worlde that I doe not agree with the Zwinglians nor euer will while the world standeth but will haue my hands cleare from the bloude of the sheepe which these Heretikes marke his wordes do driue from Christ deceaue kill And againe in the former place Cursed be the charity concord of the Sacramentaries for euer and euer to all eternitie But Heretikes and men alienated from the Church of God and which do kill the sheepe of Christ during such their condition are not in state of Saluation Now of Luther and his doctrine we finde this bitter recrimination vsed by the Tigurine Deuines who were Zwinglians or Caluinists (i) Tigurini tract 3. contra supremam Lutheri Confessionem p. 61. Nos condemnatam execrabilem sectam vocat c. Luther calleth vs a damnable and execrable sect but let him looke lest he doth not declare himselfe an Arch-heretike being he cannot nor will not haue society with those that confesse Christ. And Zwinglius in tom 2. ad Respons Lutheri thus wryteth Behold how Sathan endeauours to possesse this man meaning Luther But to proceed to other points Nicolaus (1) In his Thesib Hypothesib Gallus an eminent Protestant and Superintendent at Ratisbone thus wryteth of the contentions betweene the Protestants themselues Non sunt leues c. The dissentions that are among vs are not light nor of light matters but of the greatest articles of Christian doctrine of the Law and the Ghospell of Iustification and good works of the Sacraments and vse of Ceremonies CoÌ„radus (2) In Theolog. Caluin l. 1. art 23. Schlussenburge an other famous Protestant alleadgeth Pappus a Protestant thus complayning against the Caluinists Etsi initio de vno tantum articulo c. Although in the beginning one only article was called into doubt c. Not withstanding the Caluinists are now so far gone as that they call in doubt neither few neither the least articles of Christian Doctrine for now we dissent from them touching the Omnipotency of God the Personall vnion of two Natures in Christ c. But to come nearer home The (3) In their mild defence of the silenced ministers supplication to the Court of ParlameÌ„t Puritanes heere of England thus complaine of the Protestants Doe we vary from the syncere Doctrine of the Scriptures Nay rather many of them doe much more swarue from the same c. And thus answereably we find that the Puritans hould the Bishops of England Antichristian whereas the Protestants do teach that of necessity Bishops are to be in the Church of God D. Willet (4) In his Meditation vpon the 122. Psalme speaking of diuers opinions taught by the more moderate Protestants as Hooker D. Couell and others thus wryteth From this foundation haue spronge forth these and other such wirlepooles and bubbles of new doctrine as that Christ is not originally God then after he thus concludeth Thus haue some bene bould to teach and wryte who as some Schismatikes meaning heerby the Puritans haue disturbed the peace of the Church one way in externall matters concerning discipline so they haue troubled the Church another way in opposing themselues by new quirkes deuices to the soundnes of Doctrine among Protestants M. Parkes in his booke dedicated to the then Archbishop D. Bancroft thus wryteth of the proceedings of some Protestants heere in England (5) Epist dedicat They are headstrong hardened in Errour they strike at the mayne points of fayth shaking the foundation it selfe and caâ—ling to question Heauen and Hell the diuinity humanity yea the very soule and saluation of our Sauiour himselfe And agayne more plainely in the former place he sayth thus They haue pestilent Heresies and yet more They are Hereticall sacrilegious To conclude this point of their particuler sayings and redargutions heerein D. (6) In his defence of Hocker pag. 65. 74. 75. Couell repeating registring the Positions of the Puritans heere in England among other of their positions setteth downe these following The Statute congregations of England are no true Churches And agayne The Protestant Church of England is no Church at all And yet more The Protestant Church of England hath no forme of a Church Now that all these dissentions among English Protestants cannot be interpreted only about indifferencyes Ceremonyes or about Gouerment as some Protestants doe answere when they are charged heerewith by the Catholikes besides that their owne former Confessions are extended to diuers high articles the foresayd M. (7) Vbi supra pag. 3. Parks plainly and truly confesseth the contrary saying The Protestants deceiue the world and make men belieue there is agreement in all substantiall points they affirme there is no question among them of the truth Now the former point is furthermore made euident by the reciprocall deportmeÌ„t and demeanour of Protestants amongst theÌ„selues for first besides the chaâ—ging one another with flat Heresy as is aboue shewed they do not only prohibit the (8) In Concil Theolog. part 1. pag. 249. reading of ech others bookes but also they set downe articles of visitation for the enquiry and apprehending (k) Hospinian vbi supra of such their aduersaryes