One God, one fayth. Or A discourse 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 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 . Written by W. 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 la●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) (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 ●n other Articles of lesser importance , per●aps he may erre .

To this I answere with the Apostle : (2) (2) Rom. 11. O altitudo diuitiarum sapientiae & scientiae ●ei ? Gods Iudgments are inscrutable , and ●re to be admired , not to be searched af●er . Yf it was his diuine pleasure , for one ●nly Sinne ( and that but in thought ●ommitted , as Deuines hould ) to damne ●any thousands of Angells for euer ; If ●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 th●m to continue ( to their Soule● eternall damnation ) in their former Idolatry & Heathenisme , yea suffering to thi● very day ( & how long yet after , his diuine Maiesty only knoweth ) diuers va● Countryes to perseuere in their foresaid Infidelity :

Yf now ( I say ) this proceeding in God is best lyking to himself , and tha● for the same , it were blasphemy to charge him with Iniustice , or Cruelty ( For (3) (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) (4) Psalm . 84. misericordia & veritas obuiauerunt sibi , Iustitia & Pax osculatae sunt : ) If he suffer men to pe●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 ex●use any inuincible ignorance in mat●ers of Fayth , by reason , that all the true Articles of Christian Religion are sufficiently propounded , and diuulged by Gods Church to all Christians whome●oeuer ? Therefore thouching Gods secret ●udgments , and disposall in these mat●ers , we will conclude , and confesse with the Prophet Esay : (5) (5) Psalm . 30. Deus iudicij Do●inus .

This then being most true , from hence it appeareth , that diuers cold Protestants much wrong the Catholikes , in charging ●hem with want of Charity , because ●hey will not acknowledg , that Protestants ●ying Protestants , can be saued ; whereas ●n the contrary part many learned Pro●estants ( say they ) do graunt the hope of Saluation to Catholikes , dying Catholikes , or ( as now a dayes they terme them ) ●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) (6) 1. Timoth. 4. opportunè , importunè , their Christian Brethren of so great a danger , as the euerlasting losse of their Soules commeth 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 censure● vncharitable , for these their so wholesome Admonitions ; then by the sam● reason , the Apostle himselfe is to b● included within the like fault , who seuerely (7) (7) Tit. c. 3. chargeth vs , to flie the company & society of an Heretike ; & of him who (8) (8) Galat. 5. rangeth Schismes & Heresyes among those sinnes , the workers whereof shal● not attayne the Kingdome of God . In like sort , the auncient Fathers of Christs Church ( I meane , Augustin , Ambrose , Ierome , Cyprian , Epiphanius , & the rest ) must stand chargeable with the like want of Charity , for their anathematizing and condemning ( both in generall Councells , and in their particuler writings , & Catalogues of Heresies ) all such men , as did hould any erroneous opinions touching Fayth , against the then present Church of God .

But to returne more particulerly to the Subiect of this Treatise . The source from whence this Libertinisme in beliefe ( impugned heere by me ) did take it origen and beginning , is the contempt of the authority of Christs Church , and the assumed authority of ech mans priuate Spirit . For thus reasoneth the Neutrallist in Religion : Both the Papists and Protestants do agree in belieuing the Trinity , the Incarnation , the Passion &c. But they maynly dissent touching Purgatory , praying to Saints , Freewill , Sacrifice of the Masse &c. Therefore I will imbrace and follow the acknowledged doctrine of them both ( meaning the Doctrine of the Trinity , the Incarnation , the Passion ) and hould it necessary only to Saluation , since in it all sides do conspire . But seeing the dissentions in religion amonge the Papists and the Protestants , are of these secondary and lesse principall points only , ( to wit , Purgatory , prayer to Saints &c. ) and seeing it is impossible , that both the Protestant and the Papist should teach truly in the sayd Articles ( for they teach meere contrary doctrines therein , so as if the one side teach true , it necessarily followeth , that the other side teacheth false : ) And further ; seeing I haue no more reason ( once reiecting the authority of Gods visible Church ) to belieue the one partie , more then the other , and it is impossible for me to belieue them both : Therfore my priuat Spirit biddeth me to belieue neyther ; but to hould the doctrines of Purgatory , prayer to Saints , Freewill , &c. and all other controuerted points of Fayth , at this day , betweene the Papist and the Protestant , to be matters meerely accessory , and of such indifferency , as that neyther the true , or false beliefe of them can further , nor hinder my Saluation .

Thus farre argueth our Newtrallist , who whyles he wil be of all Religions , is indeed of no Religion . Then which ( as if Religion were but a meere abstracted Notion in the mynd ) what can be excogitated to be more impious and Athiestical in it selfe ? more repugnant to the sacred Scriptures ? more crosse to the practise of all Antiquity ? and ( as heerafter shall be proued ) more aduerse to all naturall Reason ?

But ( good Reader ) as vnwilling to transgresse the accustomed limits of a Preface , I will detayne thee no longer ; only for some delibation , and tast of the Subiect heerafter handled , I will conclude with the sentence and iudgment of S. Augustin , passed vpon the Pelagians , who belieued in the Trinity , in Christ , and his Passion , were men of honest and morall conuersation ; yet for houlding , That only by the force of Nature , without the assistance of Gods grace , a Man was able to exercise vertue , & flie vice ( a point no more fundamental , then most of the Controuersies betweene the Catholikes & the Prostants ) they are registred for Heretikes by S. Augustin , and consequently not to be ( in his iudgment ) in state of Saluation : His words are these : (9) (9) Epist. 120. c. 37. Nec tales sunt Pelagiani , quos facilè contēnas , sed continenter viuentes , atque in omnibus operibus laudabiles : Nec falsum Christum , sed vnum , verum , aequalemque Patri , & coaeternum , veraciterque hominem factum , & venisse credentes , & venturum expectantes ; sed tamen ignorantes Dei iustitiam , suam constituere volentes , Haeretici sunt . Thus S. Augustin , with whom I end , leauing thee ( Curteous Reader ) to the deliberate , and studious perusall of these ensuing Leaues , and intreating most earnestly the prayer of all good Catholikes , for the remission of my infinite sins , & for a happy hour● of the dissolution of my old , and decayed Body .

Thy Soules wellwishing friend . W. B. P.

The Contents of the ensuing Treatise . THAT a man , who belieueth in the Trinity , the Incarnation , the Passion , &c. And yet belieueth not all other Articles of Christian Fayth , cannot be saued . And first of the definition of Heresy , and of an Heretike . Chap. 1. The foresayd Verity proued , from the Holy Scripture . Cap 2. The same proued from the definition , nature , and propriety of Vnity in Fayth . Cap. 3. The same proued , from the want of Vnity in Fayth , between the Catholike and the Protestant , touching the Articles of the Creed . Cap. 4. The same euident , from the like want of vnity of Fayth betweene the Catholike and Protestant , in Articles necessarily to be belieued , and yet not expressed in the Creed . Cap. 5. The same proued from the authority , or priuiledge of Gods Church in not erring , eyther in her definitions of Fayth , or condemnation of Heresies ; and first by Councells . Chap. 6. The same proued from the like infallillible authority of the Church in not erring , manifested from the testimonies of particuler Fathers . Cap. 7. The foresaid Truth euicted , from that Principle , that neither Heretikes , nor Schismatikes are members of the Church of God . Chap. 8. The same proued , from the punishment anciently inflicted vpon Heretikes , by the Church . Chap. 9. The same proued , by arguments drawne from Reason . Chap. 10. The same proued , from the different effects of Catholike Religion and Protestancy , touching Vertue and Vice . Chap. 11. The same Veritie proued , from the feareful deaths of the first broachers of Protestancy . Ch. 12 The same confirmed from the doctrine of Recusancy , taught by Catholikes & Protestants . Ch. 13 The same manifested , from the writings of the Catholikes and Protestants , reciprocally charging one another with Heresy ; and from the Insurrections , Warrs , and Rebellions begun only for Religion . Chap. 14. The same proued from the Protestants mutually condemning one another of Heresy . Chap. 15. The same demonstrated , from the many absurdities , necessarily accompanying the contrary doctrine . Chap. 16. The Conclusion of the whole . Chap. 17.

THAT A MAN , WHO BELIEVETH IN the Trinity , Incarnation , Passion &c. And yet belieueth not all other Articles of Christian fayth , cannot be saued . And first , of the definition of Heresy , and an Heretike . CHAP. I.

BEFORE we come ( good Reader ) to dispute particulerly of the Subiect of this Discourse , I hould it most conuenient in place of a short Prolegomenon , or Preface , to prefixe , and set downe the true definition of Heresy , or an Heretike , since this method will giue light to this whole ensuing Treatise , ( diuers passages therof being principally founded vpon the definition , and nature of Heresy , ) and will best manifest , what opinions be Heresyes , and what men , Heretikes ; and consequently , ( seing Heresy is incompatible with saluation , and cannot stand with the purchase of Heauen ) will demonstrate , that not any one Religion ( professing the name of Christians ) which doth maintaine but one Heresy , can iustly promi●● to it selfe , the hope of Eternall life .

Well then , Heresy , or Haeresis , as w● tearme it in Latin , is a Greeke word , ●●gnifying as much as , Electio , Election 〈◊〉 Choyce ; comming of the Greeke ver●● 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , in Latine , Eligo , to Choose , or ma●● Choyce of , as (a) (a) lib. de praescript . c. ● . Tertullian , and S. I●rome (b) (b) in c. 5. Epist. ad Galat. do well note ; so that this wo●● Haeresis , originally , & primitiuely signi●●eth Election or Choyce ( as is said ) in general● yet because they , who deuide themselu●● by maintaining false opinions from t●● Church of Christ , do make choyce 〈◊〉 these their new opinions , and so therb● do separate themselues from the Churc● therfore this word Haeresis ( loosing it fo●mer generall signification ) is restrayn● by the Apostles , and the Ancient Fathe● through an Ecclesiasticall vse , acceptanc● and appropriation ( which course we fin● houlden in diuers other wordes , no● taken by the Church , in a secondary a●ception ) to signifie anie false , or ne● opinion in Religion among Christian of which a man maketh choyce , & pert●naciously defendeth against the Chur●● of God ; and the maintainers therof a● commonly styled , Heretikes . Thus three things necessarily concurre , to make any false opinion , Heresy , and the defendours ●herof Heretikes . First , it must be some er●our touching the Faith of Christ : And the ●eason hereof is , because he that neuer pro●essed or imbraced the Christian Faith , is not an Heretike , though he erre , but a Iew , or a Pagan , and Heathen . This is the doctrine of S. (c) (c) quast. 11. art. ● . Thomas , & of all learned men . The second condition necessarily ●oncurring to euery Heresy is , that there ●e an erreneous iudgment in the vnder●tanding of him , who maintayneth the Heresie ; from whence it followeth , that ●n externall deniall of a mans Faith , is not Heresy , except it proceed from an inter●all errour of the vnderstanding ; but is ra●her to be accompted dissimulation , or ●chisme , as S. Thomas (d) (d) quaest. 10. 2. 2. teacheth .

The third and last condition is , that this ●rrour be maintained with great obstinacie ●gainst the authority of Christs Church , ●eaching the contrarie doctrine , and that ●he defendour therof being admonished of ●is errour , will neuerthelesse openly resist ●he authority of the Church therin , seeing , ●f he be admonished by the Church of his Errour , and instantly therupon do forsake ●is false opinion , he is to be accompted , only erroneous , and his false doctrine only an Errour .

This agreeth to that of S. Augustine : (e) (e) l. 18. de ciuit . Dei . c. 51. Qui in Ecclesia Christi aliquid prauum sapiunt , si correpti , vt sanum rectumque sapiant , resistant contumaciter , suaque pestifera & mortisera dogmata emendare nolunt , sed defensare persistant , Haeretici● fiunt ; & foraes exeuntes , habentur in exercentibus Haereticis . That is , Who belieue any false or wrong opinion in the Church of Christ , and being counsailed and admonished therof , do contumaciously and stubbornly resist , and will not recall their pestiferous and deadly opinions , but do persist in defending of them , they are therby become Heretikes ; and so departing out of the Church , they are taken for such , as vent forth open , and willfull Heresies . Thus S. Augustine .

This Construction ( both touching the foresaid definition of Heresy , in taking the words Haeresis , and Haereticus , in an euill restrayned , and appropriated sense ) is warranted by the Apostle , by the Auncient Fathers , and lastly ( to omit the like acknowledged iudgment of the Catholikes ) by the learned Protestants . By the (f) (f) 1. Cor. 21. Apostle : for thus we find him to say : There must be Heresies among you , that they which are approoued among you , may be knowne . Againe ; (g) (g) Galat. 5.19 . vid e Testam . nouum . 1576. The workes of the flesh are manifest , which are adulterie , fornication &c. seditions , Heresies &c. As also (h) (h) Tit. 3. A man , that is an Heretike , after the first & second admonition , auoyde . And (i) (i) Act. 5. finally : Those , which were of the Heresie of the Sadduces &c. laid hands vpon the Apostles .

By the Auncient Fathers : For S. Ierome (k) (k) in ca. 3. ad Titum . shewing the difference betweene He●esie and Schisme , thus defineth Heresie : ●aeresis est , quae peruersum dogma habet . Heresie is ●at which containeth a peruerse & froward opi●on . And S. Augustine (l) (l) l. de fide & simbolo . ca. 10. defineth Here●kes in these wordes : Haeretici sunt qui de Deo ●●sa sentiendo , fidem violant . Heretikes are those , ●ho do violate their faith , by houlding false opi●ons touching God .

By the Protestants : For to name one or wo among many , M. (m) (m) Dial. 2. Ormerod a most ●orward Protestant , thus defineth an Here●ike : He is an Heretike , who so swarueth from the ●holesome doctrine , as contemning the iudgment ●●th of God , and the Church , persisteth in his opi●ion &c. With whom conspireth D. Couell 〈◊〉 saying : Heretikes are they , who directly gain● some article of our faith .

Now , out of this former definition of ●eresie , I am to promonish the Reader of ●ee pointes ( the which in the perusing of is Treatise , I would haue him often to ●ll to remembrance : ) first that euery He●y is maintained ( as is aboue taught ) ●●th obstinacie , against the authoritie of the Church of God , and therfore the maintayners therof are said by the Apostle , (o) (o) Ioan. 2.29 . that they went out of vs , that is , out of God Church : and for the same reason the Apostle (p) (p) Tit. 3. doth pronounce an Heretike , to 〈◊〉 condemned by his owne iudgment ; because h● preferreth his iudgment , before the iudgment of the whole Church . From whic● consideration it followeth , that what ma● soeuer houldeth an erroneous opinion ● touching Christian Faith , and being aduertized therof by Gods Church , and n● captiuating his iudgment in all humili●● therto , is therby become an Heretike . An● such is the state of Catholikes and Protestants ; since the one doth euer reciprocall charge and condemne the other with fal● doctrine ; and therfore seing the Church 〈◊〉 Christ must be with the one of them , it followeth , that the other not submitting the iudgment to it , are proclaymed therby H●retikes . And thus it may sometimes fall o●● that the first Inuentour of a false opini●● may be no Heretike , as maintayning it b●fore it be condemned by the Churc● wheras the Professours of it , after its co●demnation , are become Heretikes ; acc●ding to that of (q) (q) l. aduersus Haeres . Vincentius Lyrinen● O admirable change of things ! the authours of 〈◊〉 and the same opinion are esteemed Catholikes ; 〈◊〉 their followers are iudged Heretikes : Thus we see that pertinacity of iudgment doth euer consumate an Heresy .

The second , that the denyall of the Trinity , the Incarnation , the Passion &c. are not properly called Heresies , but rather blasphemies ; & the denyers of them not to be accouned Heretikes , but Infidels , Iewes or Pagans . From whence it proceedeth that what places of Scripture , or of the Fa●hers are spoken of Heretiks , the same cannot be truly applyed to the denyers of the Trinity , the Incarnation , Passion &c.

The third is , that the forsayd definition ●f Heresy ( being the only true definition , ●nd acknowledged for such on all sides ) is ●ot restrayned eyther in it selfe , or by the ●eaning of the Apostle , only to the most ●upreme , & ( as they are called ) fundamental ●oints of Christian Fayth , as of the Trinity , ●●e Incarnation of Christ , his passion , the ●ecalogue , and the Articles of the Creed ; ●●t it is extended , in it own nature ( consi●ering that according to al Art , the definitiō●●d the thing defined , ought to be of an e●all latitude or extent ) to any erroneous ●●inion whatsoeuer , frowardly defended 〈◊〉 a man , and impugned by the Church of ●od : So , as it is as perfit an Heresy ( and ●e belieuers therof are as true Heretikes ) to deny that there is a Purgatory , or to deny Freewill , praying to Saints , the doctrine o● Indulgences , the necessity of Baptisme , o● any other Article affirmed by Catholikes ( granting the doctrine of Catholiks in thes● Articles to be true ) as to deny the Trinity the Incarnation of Christ , his death , Passion &c. supposing the denyall of these to b● but Heresies . And a man shal be aswell damned in Hell for denying these former , as fo● these other ; though the denyall of these l●ter do exceed the other in malice , since th● blasphemies of them are in themselues mo● wicked & heynous . And thus much to●ching the definition of Heresy , or an Heretik● which being iustly premised , we will con● now to the mayne Controuersy handle● in this Treatise .

THAT EVERY CHRISTIAN CANNO● be saued in his owne Religion : Proued from t● holy Scripture . CHAP. II.

NOw then to beginne to fortify an● warrant this vndoubted truth , that eu●ry Christian cannot be saued in his owne Religio● I will draw my first kind of Proofe from t● sacred wordes of holy Scripture . And the● testimonies shal be of three sorts ; One conce●ning Heretikes textes which are not-restr●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) (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 man , 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 condemnation 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) (b) Lib. de praescript . c. 6. Quia & in qu● damnatur , sibi elegit .

Moreouer the Apostle elsewhere coniureth ( as it were ) in the name of Christ , tha● we should auoyd all false belieuers in thes● words : (c) (c) 2. Thess. cap. 3. We denounce vnto yow ( Brethren ) i● the name of our Lord Iesus Christ , that you withdraw your selues from euery Brother walking in ordinatly , and not according to the Tradition , whic● they haue receiued of vs . This place concernet● Fayth and doctrine ( as the whole Chapte● sheweth : ) But if those men heere to be eschewed , were in state of Saluation , the● ought not then to be eschewed . Agayne this text cannot haue reference to those , wh● deny the Trinity , Incarnation , and Passion seeing the denyers of those high Article● are not Brethren in Christ ; and yet the Apostle styleth them Brethren , whom he hee● reprehendeth . The Apostle also in anoth●● place thus forewarneth : (d) (d) Epist. ad Galat. c. 5. The workes of th● flesh be manifest , which are fornication , vncleane● impurity &c. dissentions (*) (*) or Heresies , according to the Testament of an. 1576. Sects &c. They whic● do these things shal not obtayne the kingdom of Go● where we see , there is expresse mentio● made of Sects , and that the maintainers o● any Sects in opinion of Fayth , much mor● of any Heresy ( which is euer auerred wit● greater contumacy and frowardnes , an● with neglect to the Churches Authority ) shall not enter into the kingdome of Heauen : From which testimony we may fur●her conclude , that as one only act of fornication barreth a man from the kingdome of God , so also one Heresy excludeth him from the same .

A fourth place is this : (e) (e) Epist. ad Rom. c. 16. I desire you Bre●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) (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 Euangelist 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) (g) 2. Ioan. man come to you , and bring not the doctrine of Christ , receaue him not into your house , nor s●● God saue you , vnto him . But a man is bound ● charity to suffer any one , which is in sta● of Saluation , to come into his house and ● salute him , or say , God saue him . Now wh● can be replyed against these former texts ? ● cannot be sayd , that they are meant only ● such Heretikes , as deny the mysteries of t● Trinity , the Incarnation of Christ , h● Passion , and such like supreme points ● Christian Religion . This ( I say ) cannot 〈◊〉 auerred , for these reasons following : Fi● because those , who in the Apostles tym● denyed these principall points of Christi●nity , could not be truly termed Heretike● but rather Iewes or Heathens ; seeing he 〈◊〉 an Heretike truly ( as is aboue shewed ) wh● was once a member of Christs Church b● Fayth , 〈◊〉 . 1 but after ceaseth to be therof , by erring in some secondary points , touchin● Christian Fayth . Secondly , by reason tha● ( according to the true definition of Heres●● or Heretikes , aboue set downe ) the forme● texts haue a necessary reference to all Heresies and Heretikes whatsoeuer , whethe● the subiect of the sayd false opinions be sma●● 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 Here●ikes and Heresies whatsoeuer , euen by the Apostle without exception ; who ( no doubt ) ●f he had vnderstood Heretikes , or Heresies only in the greatest points ( admitting such men for Heretikes ) would accordingly haue restrayned his words ( at least in some one ●ext or other among so many ) only to these kind of Heretikes . But not to leaue the least ●hew of refuge or euasion herein , I will produce some passage of holy Scripture , in whiche ●he mantayners of particuler errours , euen ●n lesser points , then the highest articles of Christianity , are censured by Christs Apo●tles , to be depriued of eternall Saluation .

And first we find S. Paul thus to prophesie : In the later (h) (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) (i) Hom. 12. in 1. Tim. S. Chrysostom (k) (k) Vpon this place . Ambrose (l) (l) l. contra Iouin . cap. 1. Ierom , & (m) (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 b● the Apostle to depart from the Fayth of Chris● and to attend to the doctrine of deuills . But suc● as leaue the Fayth of Christ , and atten● to the doctrine of Diuells , are not i● state of Saluation . In my iudgement , th● one authority alone is sufficient to oue●throw this phantasie of our Newtrallists 〈◊〉 since the words are diuine Scripture , th● Heresies reprehended no fundamental● points of Religion , but of as little or lesse● 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) (n) 2. Tim. cap. ● . 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 Incarnation &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 ●y little and little it wasteth it away ; so ●heir speaches by degrees , poyson and kill ●he soules of the hearers . From which it ●uidently followeth , that these Heretikes ●ontinuing and dying in the foresaid Here●ie could not be saued : since that faith , which ●rreth from the truth , which subuerteth the true ●aith of Christ in others , and which in killing and ●estroying resembleth a Canker , cannot affoard Saluation to its Professours .

Another passage , which heere I will vrge , ●s that of S. Iohn , who calleth certaine He●etikes , Antichrists , saying : (o) (o) 1. Ioan. c. 2. Now there are be●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 vndertaken . The first place is those words of S. Peter , where he saith : (p) (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 , damnation ; 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 ●ommentaries of all the Fathers ( besides ●at the Epistles themselues shew no lesse ) ●at S. Paul is most euident and cleere in 〈◊〉 his Epistles touching the Trinity , the ●carnation , the Passion &c. and therfore ●ere is no reason , why the difficulties of ●hem should be applyed to those articles , such lesse restrayned to them alone .

Thirdly , the Fathers do vnderstand these ●●fficulties in S. Paul his Epistles mentio●d by S. Peter , chiefly touching Iustifica●ō , as appareth by the testimony euen of S. ●gustine (q) (q) l. de fide & operibus . c. 15. & 16. himselfe , who particulerly ●tanceth in that place 1. Corinth . 3. If ● man build vpon this foundation , gold , siluer , 〈◊〉 . ( which text intreateth of Iustification ●nd workes ) and expresly saith , that this is he of the difficult passages intended , and ●ant by S. Peter . With S. Augustine , S. ●ome may seeme well to agree in these ●ords : (r) (r) Epist. ad Algasiam quae. 8. Epistola ad Romanos nimijs obscuri●bus inuoluta est : The Epistle to the Ro●●ns is inuolued with many obscurities , or ●ake places : for it is found , that the Epi●●le to the Romans most entreateth of Iu●fication , and of faith , and workes . Four●ly and lastly , the Protestants themselues 〈◊〉 vnderstand the said obscurities of S. Paul 〈◊〉 Epistles touching Iustification , as appeareth ( to omit the testimonies of ● others herein ) from the words , and Co●ment of Doctor Fulke against the Rh●mish Testament , vpon the foresaid pla●● of S. Peter . And this farre of this text , whe● we find by an ineuitable deduction , that false Fayth touching Iustification only , ca●not stand with Saluation .

The second text of scripture is contain● in those words of the Apostle , where thus sayth : (c) (c) c. 11. ad Hebraeos . ( s ) Credere oportet accedentem ad D● quia est , & inquirentibus se remunerator sit : 〈◊〉 that commeth to God , must belieue that God i● and is a rewarder to them that seeke him . Hee is imposed a necessity ( as appeareth by t●● word Oportet ) to belieue not only , that the is a God , but that this God giueth rewar● to such as seeke him , to wit , eternall ly● But to belieue , that God is a rewarder of go● men , is an article in it selfe wholy distinct , 〈◊〉 different from the articles of the Trinity , th● Incarnation , the Passion &c. and in natu●● independent of these other : for a man ma● belieue , that God is a rewarder of good me● with eternall felicity , and yet not belieu● these other supreme Mysteryes , as man vertuous men ( no doubt ) did in the law o● nature , and in the time of the old Test●ment ; and on the contrary side , a man ma● 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 ●ayth , much celebrated by diuers of the A●ostles . Thirdly , the inseparable propriety ●f Fayth , which is Vnity , for so doth the ●cripture delineate , and describe Fayth : ●●om all which it will ineuitably follow , ●hat , that Fayth which saueth man , is not ●o be restrayned only to the Trinity , the ●ncarnation , and other such sublime points ●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 de●neth Fayth : (a) (a) c. 11. ad Hebraeos . Fayth is the substance of thi● to be hoped for , the argument of things not app●ring . The sense wherof is this : first , th● Fayth through an infallible certainty , ca●seth those things to subsist , and haue a b●ing in the mind of man , which are y● to come , but hoped and looked for . S●condly , that fayth causeth the vndersta●ding to giue an assent to those points whi● it vnderstandeth not ; acknowledging the● to be more certaine , then any other thin● whatsoeuer , according to those words of 〈◊〉 Thomas : (b) (b) quaest. 4. art. 8. Multo magis homo certior est de eo q●● audit à Deo , qui falli non potest , quàm de eo qu● videt propria ratione , quae falli potest . Now hee● I trust no man wil deny , but the Apostle d●fined that Fayth of a Christian , which s●ueth him . This being graunted ( for to den● it were both impious in the denier , & mo● iniurious to the Apostle ) we are to remember the nature of euery true definition , s● downe by the Logitians , to wit ( as is aboue intimated ) that the thing defined , an● the definition be of one and the same exten● & latitude , so as whatsoeuer is comprehended vnder the definition , the same is also contayned vnder the thing defined . This the● being presupposed by force of all reason ( fo● Logike is but an artificiall handmaid to Reason ) we find , that this definition of Fayth ●mpriseth in it selfe , not only the Doctri●e of the Trinity , of the Incarnation , &c. ●nd this , not articulately , but only by way ●deduction ) but also it containeth all se●●ndary points of Religion : seeing the for●r definition doth predicate , or may be ●●d of all the sayd secondary and lesse prin●all points of Religion , controuerted bet●eene Christians at any time . Therfore the ●ng heere defined , which is the sauing ●ayth of a Christian , is in like sort to ex●●nd it selfe to all the sayd secondary points ● Religion , how indifferent soeuer they ●●me in mans iudgment . This inference is 〈◊〉 demonstratiue , being taken from the for●er definition of Fayth , as that the Apostle ●●mselfe presently after the former words , ●●ginning to instance the seueral Obiect of ●●yth ( among diuers other examples ) set●h downe , that to belieue Noahs floud , 〈◊〉 the deluge of the world by water , for ●ne , is an article of Fayth : for thus he ●●yth : By Fayth (c) (c) Hebr. 11. Noah hauing receaued an ans●●re concerning those things , which as yet were ●ot seene , fearing , framed the Arke for the sauing of ●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 , Passion &c. he in that Chapter not expresly speaking one word of them .

And thus much touching the definitio● of Fayth giuen by the Apostle ; from whic● definition we conclude , that whosoeu●● seeketh to haue a true Fayth necessary to sa●uation , must belieue ( besides the mysteri● of the Trinity , the Incarnation &c. ) diue● others dogmaticall articles of Christian R●ligion . And therfore answereably ther● we assure our selues , that when our Sauio● sayd : He (d) (d) Marc. 16. that belieueth not , shal be condemne● he did speake of the belieuing of the who● corps of Christian Fayth and Doctrine , a● not only of any part therof ; for so in this l●ter maner it would be both false & absur● In like fort , where our Blessed Sauiour 〈◊〉 the same Chapter sayth to his Apostle Preach the Ghospell to all creatures &c. He d● vnderstand the whole Ghospell , which c●●tayneth many other points , besides the T●●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 ●●yth : And accordingly heerto we find it 〈◊〉 said : (e) (e) Marc. vlt. He that belieueth , and is baptized , ●●albe saued ; but he that belieueth not , shal be con●●mned . Againe our Sauiour said to the ●ind men , praying to receaue their sight : According to your faith be it donne vnto you : (f) (f) Mat. 9. ●nd further : (g) (g) Hebr. c. 11. Without fayth it is impossible to ●ase God . And more : (h) (h) 1. Ioan. c. 5. Our fayth is the virie , which ouercommeth the world : Now in ●●ese and many other such texts , for breuity ●itted , I demaund , what fayth is vnder●od or meant ? If it be answered , a true , ●yre & perfect faith , belieuing all points Christian Religion proposed by Gods ●●urch ; it is true , and that , which I heare ●e to prooue : Yf an vnperfect and mun●l faith , belieuing some points of Chri●●●●● Religion , and reiecting others , and so ●rroneus faith , being partly true , partly ● ; I say it can neuer deserue these prayses ●n by the Euangelists and Apostles , nei●●● can it produce such supernaturall ef● aboue specifyed ; no more then darke● an produce light : since Truth himselfe 〈◊〉 taught vs : (i) (i) Luc. 6. That we cannot gather figges ●ornes , nor grapes of bushes . And hence by premises we are to vnderstand , that we ●n entyre & perfect fayth , that , by the ●h we belieue all supreme articles of the Trinitie , Incarnation , Passion &c. an● 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 dot● propound to be belieued ; so as , that thoug● we do not belieue euery article of Chr●stian Religion with an explicite and expresse faith , yet we are bound vnder pain● of damnation , nor to belieue any doctrin● contrary or repugnant to the said article● which the Church of Christ doth pr●pound to be belieued : from which it vnauoydably followeth , that once grauntin● that the Church of Christ propoundeth 〈◊〉 be belieued , that there is a Purgatory , ● that we may pray to the Saints , he incureth damnation who belieueth that the● is no Purgatory , or that we ought not 〈◊〉 pray to Saints .

Now in this third place , we will touc● that inseparable Attribute of true Chr●stian fayth , which is Vnity in fayth 〈◊〉 doctrine . This marke is so indissolub●● annexed to the true fayth of Christ , as th● we find his Apostles euer readie most ●●riously to inculcate the same to their d●ciples . Thus accordingly the Apos●● exhorteth the Ephesians , saying : (k) (k) Ephes. 4. Be you carefull to keepe the vnity of the spirit , in the bond of peace . And immediately againe . (l) (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) (m) Ephes. loc. cit. I beseech you , that you speake all one thing : be you k●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 ●he same , of whom S. Luke thus saith : The (n) (n) Act. 4. multitude that belieued , were of one hart , and ●ne soule . And hence it proceedeth , that the Church of Christ ( which comprehendeth the Professours of this vnanimous faith ) is ●tyled by Gods holy writ , (o) (o) Rom. 12. One Bodie , one (p) (p) Cant. 6. Spouse , & , (q) (q) Ioan. 10. & one flocke of sheepe . A truth ●o euident , as that ( besides the frequent te●timonies of the Fa●hers (r) (r) Athanasius orat . 1. con . Ani. Chrysost. opere imperfecto in Mat. Hom. 20. Tertullian de praescript . Irenaeus l r. c. 5. confirming the ●ame ) euer the Protestants subscribe in iudg●ent heerto . For thus (s) (s) Luther tom . 3. Wittenberg in psal. 5. fol. 166. Luther himselfe to omit (t) (t) see her●●●f the Deuines of Mansfeild against the Sacramentaries ; And the Deuines of Heidelberg against the Anabaptists . others ) writeth : A kingdome deui●ed in it selfe , shall not stand ; neither haue any ●eretikes at any tyme bine ouercome by force or ●btility , but by mutuall dissention ; neither doth ●hrist fight with them otherwise , then with a spi●●t of giddines , and disagreement .

Now then , this Vnitie of faith is so to be ●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) (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 . An● thus ( to insist in the former example ) y● may well stand with Christian faith , in the ●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 FRO● want of vnity in fayth , betweene Catholikes an● Protestants , touching the Articles of the Creed CHAP. IIII.

VNDERTAKING in this place t● set downe the multiplicity of opinions , betweene Catholikes an● Protestants , though they all iointly belieue in the Trinity , the Incarnation o● Christ , his Passion , and the like ; and consequently , that this their general beliefe wanteth that true Vnity of fayth , which out of th● 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 & Protestants in other points of fayth , of which the Creed makes no intimation or mention at al ; and yet the different beliefe of them is houlden necessary to Saluation , both by Catholike & Protestant . From all which it shall appeare , how farre distant the Catholike and Protestant Religion are from that vnity in doctrine , so necessarily required to that fayth , wherby a Christian is to be saued .

I do heere begin with the Apostles Creed : first because the articles of the Trinity , the Incarnation , the Passion , are included in the Creed . Secondly , by reason there are many Adiaphorists in Religion ( as I may terme them ) who seeme to deale more largly and liberally heerin ; seeing they are content to extend the necessary Obiect of Fayth , not only to the articles of the Trinity , the Incarnation , and the Passion , but to all points set downe in the Creed , who assure themselues , that God exacteth at our hands , the beliefe of no other articles , then are contayned in the Creed .

Now heere aforehand we are to conceaue , that true Fayth resteth in the true sense & meaning of the words of the Creed which was intended by the Apostles , and not in the words themselues ; seeing both in the iudgment of all learned Catholikes and Protestants , to belieue the words of the Creed in a sense different from the intended sense of the Apostles ( and consequently in a false sense ) is no better , then not to belieue the Creed at all . And the reason herof is , because a false construction drawne from the Creed ( no lesse then from the Scripture ) is not the word of God , but of man ; and consequently the sayd letter of the Creed so interpreted , is subiect to the same censure , wherunto the word of man is lyable : from whence it followeth , that whosoeuer belieueth the words of the Creed in another sense , then was intended by the holy Ghost and the Apostles , doth not belieue the Creed at all ; but only belieueth the word of man , which euer standeth subiect to errour and mistaking . So as , that sentence of S. Ierome deliuered only of the Scripture , may iustly be applyed to the Creed : (a) (a) In Epistola ad Paulinum . Scripturae non in legendo , sed in intelligendo consistunt : Scriptures ( or Creed ) do not consist in the letter , but in the sense and true vnderstanding of the letter .

This then being thus iustly presupposed , let vs beginne to examine the articles of the Creed , and see , how we Catholikes and Protestants do differ in the construction & vnderstanding therof . And first touching the first article of our Beliefe in God , obserue how different it is . The Catholikes do belieue , that their God no way formally cooperateth or willeth sinne in man ; that he hath but one simple and expressed will touching Sinne , and this in detesting or hating of Sinne : that he will not punish vs for not keeping of such precepts , the which are not in our power to keepe ; that he imputeth sinnes to euery man that committeth sinne ; briefly that he giueth to all sufficient grace to saue their soules , and desireth that al men may be saued . Wheras the Protestants belieue the meere contrary to all these points : for they belieue , that God (b) (b) Beza his display of Popish practises p. 102. saith : God exciteth the wicked will of one thiefe to kill another : see Swinglius tom. 1. de Prouiden . c. 6. fol. 365. Calu. Instit. l. 2. c. 18. sect. 1. cooperateth , forceth , and willeth a man to sinne : That he hath a double will ( and therfore a dissembling will ) the one expressed in Scripture , according to which he forbiddeth man to sinne , the other concealed to himselfe , by the which he impelleth man to sin ; that he will (d) (d) D. Reynolds in his 2. Conclusion annexed to his Conference p. 697. punish vs for transgressing the ten Commaundements , it not being in our power to keep the sayd Commaundements ; (e) (e) Luther tom. 2. wittenb . de capt. Babilon . fol. 74. D. Whitaker de Eccl. contra Bellarm. controuersia 2. quaest. 5. p. 301. that to the faythfull , sinning neuer so wickedly , no sinne shal be imputed .

Finally , that to (f) (f) Calu. de Inst. l. 30. 23. sayth : Confilio nutuque &c. God doth ordaine by his counsaile , that among men some be borne to certaine damnation from their mothers wombe . See Willets Synopsis p. 554. affirming the same . certaine men he giueth not sufficient meanes of Saluation , but purposeth and decreeth from all eternity , that some men ( lyuing in the eye of the world & in their owne consciences neuer so vertuously ) shal be damned , & thrall to sempiternall perdition . Thus we see , how great a difference there is betweene the Catholikes and the Protestants , in beleiuing the first article of the Creed . And how necessarily it followeth , that eyther the Catholikes or Protestants , do stand subiect and obnoxious to that saying of S. Augustin : (g) (g) q. 29. sup. Iosue . Who imagineth God such as God is not , he carieth euery where another God , a false God in his mind .

Touching the second article , which is And in Iesus Christ his only Sonne : We (h) (h) Concil. Trid. Catholikes belieue in Christ , who is God of God , and equall to his Father ; a Sauiour , who suffred death , quoad sufficientiam , for all mankind , and who accomplished the function of his Sauiourship , only according to hi● humanity ; a Sauiour , who dyed only in body and not in soule ; finally a Sauiour , who from his first conception was endewed with all knowledge , wisdome , and prouidence , and exempt from all ignorance , passion and perturbation . Wheras diuers cheife Protestants do belieue in Christ , as their Sauiour , who according to their faith , is God of (i) (i) D. Whitaker approueth this opinion , alleadging Caluin in prooffe therof , Contra Campianum p. 121. himselfe , and (k) (k) Melancton in loc. comm. edit. 1561. p. 41. inferiour to the Father ; who dyed only for the (l) (l) So doth D. Willet teach in Sinopsi , printed anno 1600. p. 780. as also Caluin and Beza in whole Treatises . Elect ; who performed his mediation , not only according to his humanity , but also according to his diuinity ( though in the iudgment of all earned men true Diuinity is impassible ) who in the time of his Passion ( besides the death of the body , as insufficient for our ●aluation ) suffred in soule the torments (m) (m) Melancton vbi supra . D. fulke in his retent . p. 89. (m) (m) So teacheth Caluin Instit. l 2. c. 16. sect. 10. & D. Whit. contra Duraeum l. 8. p. 556. of Hell ; briefly who laboured with ignorance , (n) (n) So teacheth Beza in resp. ad act Colloq. Montisb . part. 1. p. 147. D. Willet Synop. p. 599. & 600. passion , and euen desperation it selfe .

Touching the Article of Christs descen●●ng into Hell , the Catholikes do belieue ●●ereby , that Christ descended in soule after his Passion , into that part of Hell , with is called Lymbus Patrum , to deliuer from thence the soules of the Iust , there detayned till ●is comming ; of which iudgment are also some learned Protestants . But the greatest part of (o) (o) So D. Bilson in his Suruey of ●●●ists suffring &c. p. 650. 651. 652. The Lutherans are generally ●he same opinion . Protestants do interpret this article of Christs descending into his (p) (p) D. Willet in his Lymbomastix . D. Fulke ●ged by D. Willet in Synop. p. 605. 606. ●●aue ; so by the word , Hell , vnderstanding ●●e graue . But (q) (q) l. 2. Instit. c. 16. §. 20. Caluin teacheth , that by Christs descending into Hell , is vndertood , that Christ apprehended God to be ●ost angry and offended with him for our ●akes ; and that thereupon Christ suffered ●●eat anxiety and griefe of soule ; and which is more , most blasphemously Caluin teacheth , that Christ vttered words of desperation in saying : O God , my God , why hast thou forsaken me .

Touching the article of Christs ascending into Heauen , we Catholikes and the Caluinists do belieue heerby , that Christ truly in body ascended vp into Heauen : whera● all Lutherans (r) (r) Luther in l. de Sacrament . Coenae Domini , tom. 2. fol. 112. where he saith : Credimus quòd Christus iuxta humanitatem est vbique praesens . The same is taught by Brentius in Apolog. pro Confess . Wittenberg . And finally by all the Lutherans . do teach , that Christs Body is in all places with the diuinity , and that therfore it did not really , after his Passion , ascend vp into Heauen , it being there both before and after his Passion . Thus the Lutherans , both in ours , and the Protestants iudgments , do destroy , by this their construction , the whole Creed , and particulerly Christs Incarnation , Natiuity , Passion , death , ascending to Heauen , and his comming to Iudgment ; for supposing Christs body to be in all places , all these articles were but apparently , or phantastically , and not truly and really performed .

Touching the article of Christs iudging the quicke and dead : We Catholikes do beleiue , that Christ at his comming to iudgment , will so iudge man , as that his good workes , receauing all their force from our Sauiours Passion , shal be rewarded : wheras the Protestants denying all (s) (s) Calu. l. 3. Instit. c. 5. §. ● . Bucer . in actis Colloq. Ratisbon . Beza , Zwinglius and most Protestants . merit of workes ( as iniurious and derogatory to his death and Passion ) doe hould , that Christ shall then reward only a bare and speciall (t) (t) Calu. in Antidoto Conc. Tri. Kemnitius in examen Conc. Trident. and most other Protestants . fayth .

Concerning the article , I beleiue in the holy Ghost : Wheras all Catholikes and many Protestants , do beleiue , that the holy Ghost is the third Person in the most Blessed Trinity ; Caluin how euer he was persuaded of the truth or falsehood therof , much laboureth notwithstanding to auoyde the force of arguments drawn from the chiefest places of scripture , and vsually alleadged by al Antiquity , in proofe of the holy Ghost being the third Person in the Trinity . Thus we find , that Caluin (u) (u) Instit. l. 1. c. 13. §. 15. will not haue ( contrary to all Antiquity ) that passage of Scripture , Psal. 33. By the word of the Lord the Heauens were made , and al the Host of them by the spirit of his mouth , to be vnderstood of the diuinity of the holy Ghost : In like sort he reiecteth the argument (x) (x) See of this Subiect against the Trinity , Aegidius Hunnius a Protestant , in his booke entituled Caluinus Iudaizans . drawn from that other most ●●markable text , Iohn 5. There be three , that giue testimony in Heauen , the Father , the word , & the holy Ghost , and these three be one ; Caluin vpon this place thus saying ( heerby to take away from thence the proofe of the holy Ghost : ) Quòd dicit tres esse vnum , ad essentiam non refertur , sed ad consensum potiùs . Finally Luther was so far from acknowledging the holy Ghost to be the third Person in the Trinity , or to confesse the Trinity it selfe , that thus he writeth : (*) (*) Luther Confut ration , Lat. Anima mea odit hoc verbum Homousion , vel Consubstantialis . My very soule doth hate the word Homousion , or Consubstantiall .

Concerning the article , I belieue the holy Catholike Church : The Catholikes do belieue this Church to be a visible company of men , professing the present Roman Catholike fayth , of which some are predestinated , others reprobated , The Protestants doe belieue this Church to consist only of the (y) (y) Confess . Augustana Art. 7. Luther . l. de Conc & Eccles. Cal. l. 4. Inst. c. 1. §. 2. Elect and Predestinate .

Touching the Article , the Communion of Saints : The Catholikes doe heereby belieue such a Communion to be betwixt the Saints in Heauen , the Soules in Purgatory , & men vpon earth , that the one part doth help the other with their most auaylable prayers and Intercessions . The Protestants deny all such entercourse of benefits betweene these seuerall parts ●f the Church of Christ ; (z) (z) Calu. l. 3. Instit. c. 5. §. 6. Centuriatores Cent. 1. l. 2. c. 4. col. 460. Brentius in confes . wittenberg . c. de Purgatorio . accounting the Catholikes doctrine heerein , superstitious & sacrilegious .

Lastly , touching the Article of forgiuenes of Sinnes , we Catholikes do belieue , that this remission of sinnes , is performed when the soule by a true and inherent Iustice , and by the infused gifts of God enioyeth a renouation of herselfe , and thereby becommeth truly iust in the sight of God . The Protestants disalowing all inherent Iustice , doe only acknowlege an (a) (a) Ke●nit . in Examen . Concil. Trident. Cal. l. 3. Instit. c. 11. imputatiue Iustice or righteousnes , which consisteth in that the Iustice of Christ is ( as they teach ) only imputed vnto sinners ; so as we remayne still sinners , though our sinne be not imputed vnto vs , through Christs Iustice . A doctrine iniurious to the most meritorious Passion , and death of Christ .

Thus haue we runne ouer the chiefe articles of the Creed , from whence we collect , that seeing ( as is aboue demonstrated ) He only belieueth auailably , & truly the Creed , who belieueth it in that sense , in which the Apostles did write it ; & seing there are meere different or rather contrary constructions of euery Article , giuen by the Catholikes and the Protestants ; so as if the construction of the Catholiks be true , it followeth necessarily that the other of the Protestants be false , or contrarywise ; we may therefore iustly conclude , that it is not sufficient to saluation for any one to say , that he beliueth the Creed , who belieueth the words of it in general ( without restrayning them to any peculiar construction giuen eyther by Catholikes or Protestants ) except he belieue it in that one particuler sense ( and none other ) which was intended by the holy Ghost , when it was first framed by the Apostles .

Now in this next place , we are to demonstrate , that graunting for a tyme , by an Hypothesis , or supposall , that a man did belieue all the Articles of the Creed in their true sense and construction ; yet followeth it not , that this beliefe ( though it be most necessary ) were sufficient for a man , to obtaine his saluation hereby ; and the reason hereof is , because it is most certayne , that there are diuers points of Christian Religion houlde● necessarily to be belieued in iudgment both of Catholikes and Protestants ( and accordingly are belieued iontly both by Ptotestants and Catholikes ) & yet the sayd point● are not contained or expressed in the Creed ▪ Among others I will insist in these following .

First , That there are certayne diuine writings o● infallible authority , which we commonly call● the Scriptures of the old & new Testament of which Testaments we find no mention in the Creed , and yet all men are bound vnder payne of damnation , to belieue tha● there are such writings ; since other waye● ( abstracting from the authority of th● Church ) there were not sufficient meane left , to belieue that it were a sinne to break● any of the ten Commaundements , o● ( which is more ) that Christ Iesus was th● true Sauiour of the world ; for though w● read in the Creed , that he suffered and died , yet we read not expresly there , that he dyed to redeeme man .

2. That there are spiritual Substances , which we call Angels , which now enioy the most happy sight of God ; and that many thousands of them did fall presently after their Creation , and are become those malignant Spirits , which vsually are tearmed Diuells .

3. That there is any materiall place of Hel , where the wicked are tormented , of which we find nothing in the Creed , in the iudgment of the Protestants ; for though the word , Hell , be mentioned in that Article He descended into Hell ; yet by the word , Hell , the graue is vnderstood by most of the Protestants .

4. That the paynes of the damned shal be for all eternity , and not for a certayne tyme only .

5. That Adam did presently vpon his Creation fall from the grace of God , and thereby transferred Originall sinne vpon all mankind ; so as by reason of his fall , all men are borne in Originall sinne .

6. That the world was once drowned for sin : which Inundation is commonly called Noës floud .

7. That , our Sauiour whiles he conuersed heere vpon earth , did any miracles .

8. That S. Iohn Baptist was our Sauiours Precursor , or forerunner ; and that our Sauiour did choose vnto him certayne men for his Apostles , which did first preach , and plant the Christian fayth , throughout the world .

9. That Circumcision is now forbidden , as a thing most vnlawfull & vngodly .

10. That there are any Sacraments of the new Testament , ( as the Sacrament of Baptisme , or Eucharist ) and instituted by Christ for the spirituall good of mans soule .

These points ( besides some others ) all christians ( aswell Protestants as catholiks ) do belieue , and do hould that their beliefe of these points is necessary to saluation ; & yet not any one of all these Articles is expressed or set downe in the Apostles creed . From whence I would conclude , that the Apostles Creed cannot be a sufficient boundary , to contayne and limit an auayleable fayth : For what hope can that man haue of his saluation , who belieueth , that there are neyther any diuine scriptures , nor Angells , nor Diuell● ; nor any Decalogue , commonly called the Ten commaundements , nor that Christ did worke any miracles ; nor that he dyed for man ; nor that he instituted any Sacrament , and particulerly the Sacraments of Baptisme , and the Eucharist ; nor finally ( to omit the rest ) that there is any place of Hell , or any eternity of punishment for the damned ?

And heere I am to premonish the Reader , that it is no sufficient answere to reply , that most of all the foresayd points are expressed in the Scripture , and therefore are to be belieued ; This ( I say ) auayleth not , seeing heere I dispute against those , who maintayne with wonderfull pertinacity of iudgment , that it is sufficient to saluation to belieue only the Articles , ( and nothing els ) which are contayned in he Creed : bu● not any of the former Articles are contayned therein . Agayne , seing to belieue that there are any diuine scriptures , is not expressed in the Creed , it conduceth nothing to the answering of this our argument , to say , that the forementioned articles are proued out of Scripture , and therefore are to be belieued .

Neither secondly , can the force of our said argument be auoyded in replying , that all the former articles are virtually and potentially comprehended in that article , I belieue the holy Church ; because the Church teacheth that all these articles are to be belieued . This is no warantable answere , by reason that , as these may be reduced to this Ar●icle of the creed , so also may all other points controuerted between the catholikes and the Protestants be in like manner reduced to the said Article ; seeing the church of God setteth downe what is the truth , and what is to be belieued in the sayd controuersies ; bynding her children vnder payne of damnation , aswell to belieue the truth in the controuersies of our dayes , as to belieue the former mentioned articles , which are not expressed in the creed . And yet these our Newtrallists in Religion , who make the Creed the sole square of their Fayth , doe not thinke that those questions of Religion insisted vpon betweene the Catholikes and the Protestants , are in belieuing or not belieuing of them , any way hurtfull to their Saluation .

THE SAME PROVED FROM the want of vnity in fayth , betweene Catholikes and Protestants , in Articles necessary to be belieued , and yet not expressed in the Creed . CHAP. V.

IN this third and last place , we wil insist in certayne controuersies of Religion , necessarily to be belieued ( the one way ) both in the iudgment of ●atholikes and Protestants , and not contained in the creed ; and yet so differently maintayned by Catholikes and Protestants , as that graunting the maintayners on the one side hould the truth , it followeth , that the other party vphouldeth falshood and Heresy . Now for the more daungerous wounding of our Newtralizing Christians heerein , I will omit heere to speake of the controuersies touching Purgatory , Praying to Saints , Freewill , Monachisme , and diuers other such like , & will restrayne my selfe only to those Controuersies , the subiect of which Controuersies are taught by the one side to be ( vnder Christ ) the immediate meanes of our grace and Saluation ; & denyed by the other party to be of any such force or efficacy for the soules euerlasting good : So as if it be shewed , that the Protestants and the Catholikes doe maynely dissent in the meanes of obtayning grace , and purchasing of saluation , it must of necessity be inferred , that both the Protestants and Catholikes ( continuing in such their contrary fayths ) cannot attayne grace and saluation : since not only Philosophy , but euen naturall reason teacheth vs , that he neuer shall attayne the end , who vseth eyther not the same meanes , or contrary to those meanes , which are only and necessarily instituted to the gayning of the sayd end .

But to proceed to these points : first , Concerning the Sacraments in generall ; the Catholikes do belieue , that all of them ( where no iust impediment is ) doe conferre grace into the soule of man ; by the help and continuance of which grace , the soule in the end obtayneth saluation : The Protestants doe not ascribe any such supernaturall effect or operation of grace to them .

And to come more particulerly to the Sacraments : Touching Baptisme , the Catholikes belieue , that Children , as being borne in Originall sinne , cannot be saued , except they be baptized with water , according to those words of S. (1) (1) Ioan. 3. Iohn : Vnlesse a man be borne againe of water and the spirit , he cannot enter into the kingdome of God . The (2) (2) Willet in his meditation vpon the 122. Psalme , and Caluin and Beza most frequently . Protestants belieue , that Infants dying vnbaptized , may be saued .

Touching the Sacrament of Pennance , or Confession : The Catholikes belieue , that after a Christian hath committed any one mortal sinne , that sinne cannot be forgiuen him , but by meanes of confessing the said sinne to a Priest of the new Testament , and receauing absolution therof from him ; answereably to that of S. (3) (3) Ca. 20. Iohn : whose sinnes you shall forgiue , they are forgiuen them ; and whose sinnes you shall retayne , they are retayned . The Protestants belieue , that neither the confession of sinnes to man , nor the absolution of man is necessary for the remitting of sinne vnto them , but that it is suficient to confesse them only to God . And thus according to this their diuersitie of doctrine , either the Protestants , for want of this Sacrament , graunting it to be necessary ( after he hath once mortally sinned ) cannot be saued ; or the Catholike for practising a false & superstitious manner of seeking to haue his sinnes remitted ( supposing it to be repugnant to the Institution of Christ ) cannot haue them remitted , and consequently cannot be saued .

Touching the most blessed Eucharist ; The Catholikes belieue , that the verie body and bloud doth lye ineffably , and latently vnder the formes of bread and wyne , according to that : (4) (4) Mat. 26. This is my Body , This is my bloud . That (5) (5) Ioan. 6. Vnlesse we eate his Body and drinke his bloud , we shall not haue life euerlasting : Lastly , that we are to Adore Christ his Body , being accompanied with his Diuinitie in the said Sacrament . The Protestants do belieue , that his true Body , as neuer leauing heauen , cannot possibly be truly and really vnder the formes of bread and wyne ; and consequently they belieue that the eating of his body and drinking of his bloud , is not necessary to Saluation ; finally they hould our Adoration of the Sacrament , to be open Idolatry ; and tearme Catholikes Idolaters for the adoring of it . And thus the Protestants , as not feeding vpon this Celestiall foode , shall not haue life euerlasting , if the Catholikes doctrine heerin be true ; or els Catholikes , suppose they should erre , for teaching and practising Idolatry heerin , should incurre damnation .

Touching the meanes of our Iustification : the Catholikes belieue , that not only faith , but works also do iustify : The Protestants reiect all workes from Iustification , teaching that only fayth doth iustifie man : yea they further proceede , affirming , that who once hath true faithe , is most assured , and (a) (a) Caluin . in Instit. passim . Kemnitius in exam. Concilij Trident. certaine of his saluation ; whereas the Catholikes , reputing this as meere presumption , are willing according to the (b) (b) Phil. 2. Apostle , to worke their saluation with feare and trembling . To be short the Protestants (*) (*) so Luther in art. 10. 11. 12. Caluin . in Antidot . Concil. Trident. sess. 6. Melancthon in locis . tit. de fide . do teach , that a man by thinking himself to be Iust , is by this meanes become Iust ; wheras the Catholikes doe hould this doctrine not only to be phantasticall , but also in (c) (c) Vide Bellarm. l. 3. de Iustificat . reason most absurd .

Touching grace , without which man cannot be saued : The Catholiks belieue , that God out of the abysse and depth of his infinite mercie , offereth to euery Christian sufficient grace , wherby he may be saued , and therfore they doe encourage euery one to endeauour to seeke their saluation : The (d) (d) This is taught by Caluin and Beza in whole Treatises , and by D. Willet in his Synopsis of anno . 1600. p. 589. Protestants teach , that God giueth not this sufficiencie of grace to euery one , but to certaine men only , and that diuers there are , who , notwithstanding all their endeauour to belieue truly , and liue vertuously , yet cannot , nor shall not be saued .

Touching the Decalogue , or ten Commaundments : The Catholikes belieue , that except a Christian doe keep them , he cannot be saued , according to that saying of our Sauiour : (d) (d) Mat. 19. If thou wilt enter into life , keep the Commaundments : The (e) (e) D. Reynolds in his 2. Conclus . annexed to his Conference p. 697. D. Willet in his Synopsis p. 564. Protestants do absolutely teach an impossibility of keeping them ; And thereupon (f) (f) Serm. de Moyse . Luther thus affirmeth : The ten Commaundements appertaine not to vs .

Lastly , Touching the Pope , or Bishop of Rome , The Catholikes doe belieue , that he is , vnder Christ , the supreme Pastour vpon Earth ; that who doth not communicate with him in Sacraments and doctrine , not yealding him all due obedience , in subiecting their iudgments in matters of faith to his iudgment and sententionall definitions , set downe in a generall Councell , cannot be saued : The Protestants doe teach , the Bishop of Rome is that Antichrist , which is decyphered by the (g) (g) 2. Thes. 2. & Apocal. 13. & 17. Apostle , and which is the designed enemy of Christ ; and that whosoeuer imbraceth his doctrine , or enthralleth ( as they write ) their assents to his Cathedrall decrees in points of Religion , cannot obtayne Saluation .

Thus far of these points , in which I haue made particuler choyce to insist ( omitting some others of like nature ) because we see , that most or all of them doe immediatly & principally ( as is aboue said ) touch the meanes of purchasing of grace , of remission of our Sinnes , and of obtayning our Saluation , being maintayned for such by the Catholiks ; but vtterly denyed and reiected by the Protestants . And heere I now vrge two things . First , if these former doctrines , as they are belieued by the Catholikes doe immediatly concerne Saluation , & become necessary meanes thereof , as instituted by Christ ; then cannot the Protestants , as reiecting all such Doctrines and such meanes both in beliefe and practise , be saued : If by a supposall , they be not of that nature , but false in themselues , and the contrary doctrines of Protestants true , then cannot the Catholikes ( as belieuing false doctrines immediatly touching mans Saluation , and accordingly practising them ) be saued : from which forked argument , it may demonstratiuely be inferred , that it is impossible that both Catholikes and Protestants ( the one part belieuing , the other not belieuing the foresaid doctrines ) should both be saued .

Secondly I vrge , that a false beliefe not only in these articles , but also in all other Controuersies betweene the Catholike and Protestant , is playne Heresy : And this because this false beliefe is comprehended within the definition of Heresie , as being in it selfe an Election and choyce of a new or false doctrine , wilfully maintayned against the Church of God ; and therfore it followeth , that eyther the Catholikes or Protestants , for their persisting in this false beliefe or Heresie , & maintayning it against Gods Church shal be damned . But here I will stay my selfe , wading no further in the disquisition , and search of the great dissentions betweene Catholikes and Protestants , touching faith and beliefe ; only I will reflect a litle vpon the premises . And heere it is made most euident ; first , that the Catholikes and Protestants do mainly differ in the sense and construction of the Articles of the Creede ; and consequently ( seing the sense and not the words do make the Creed ) that they both do not belieue one and the same Creede , but haue to themselues seuerall Creedes ; from which point is sufficiently discouered the want of Vnity in faith among them both , which Vnitie is so necessarily required to mans saluation , as in the precedent chapter is demonstrated . Secondly , that though by supposition , they did belieue the Creede , and the true sense therof with an vnanimous consent ; yet it is proued , there are diuers other articles not contayned in the Creed , which are indifferently belieued , as necessary to saluation , both by Catholike and Protestant .

Thirdly , seing also there are sundry Controuersies in Religion ( as is aboue exemplified ) which immediatly concerne saluation , being houlden as necessary meanes therof by Catholikes , but disclaymed from , and abandoned by the Protestants , as mayne errours and false doctrines ; Therfore from all the former premises I do auerre , that it is a manifest errour to make the Creed the sole rule of Fayth , and that he who maintaynes , that both the Catholikes and Protestants ( notwithstanding their great disparitie of beliefe and fayth , the one side necessarily belieuing & maintayning Heresie ) can be saued , or enioy one heauen ; is wholy depriued of all true iudgement , reason , and discourse ; and for want thereof may deseruedly be ranged among them , of whome the psalmist speaketh : (h) (h) Psal. 11. nolite fieri sicut equus & mulus , quibus non est intellectus .

THE SAME PROVED FROM the authority and priuiledge of the Church , in not erring in her definitions , and condemnation of Heresies : and first of Councels . CHAP. VI.

FROM the inuiolable vnitie of faith , we will next descend to the priuiledges of Gods true Church : Of which priuiledges I will at this time take only one into my consideration ; that is , that the Church of God is endued with a supreme priuiledge and prerogatiue of not erring in her definitions of fayth , or condemnation of heresie . This point is warranted by innumerable texts of holy Scripture , as where it is sayd : (i) (i) Esay . 72. Vpon thy wall , ô Hierusalem , I haue set watchmen , all the day and all the night , they shall not be silent . But God did not set watchmen ouer his Church to teach errour . And agayne , The (a) (a) 2. Tim. 3. Church of God is the pillar and foundation of the truth : what more perspicuous ? And further , whereas ech man ●s commaunded to repayre in difficulties & matters of small consequences to the Church ; it is threatned by Christ himselfe , that who wil not heare the Church , shal be accompted ●s an Heathen , or Publican , according to ●hat his commination : Si Ecclesiam non au●ierit , (b) (b) Mat. 18. sit tibi sicut Ethnicus & Publicanus : where we find no restriction , but that in all things we are to heare the Church .

Agayne , Christ himselfe speaketh to his Apostles , and in them to the whole Church : He (c) (c) Luc. 10. that heareth you , heareth me ; But if the church could erre , neither would Christ refer vs to the church ( especially vnder so great a penalty , ) neither by hearing the church , could we be iustly sayd to heare Christ . Finally , the Church is so gouerned by Christ as its head or spouse , and by the holy Ghost as its soule , as therefore we find the Apostle thus to write (d) (d) Ephes. 1. thereof : God hath made him head ( speaking of Christ ) ouer all the Church , which is his body . And agayne : (e) (e) Ephes. 4. One body and one spirit ; & yet more : The (f) (f) Ephes. 5. man is the head of the woman , as Christ is head of the Church . From which texts it followeth , that if the church should erre in its definitions or resolutions of fayth and condemnation of Heresy , this erring might well be ascribed to Christ and to the holy Ghost ; and consequently it followeth , that the Apostles in making the creed , would haue omitted that Article : I belieue in the Catholike Church . For why should we be bound to belieue the church , if the church could erre ?

This truth ( I meane , that the church of Christ cannot erre in her sententionall decrees ) is so illustrious and euident , that Tertullian speaking of certaine Heretikes of his tyme , obiecting the erring of the whole church , thus figuratiuely or Ironically writeth : Age ; Omnes (g) (g) in l. de praescript . c. 28. Ecclesiae errauerunt , nullam respexit spiritus Sanctus , vti eam in veritatem deduceret , ad hoc missus à Christo , ad hoc postulatus de Patre , vt esset doctor veritatis &c. That is , Go to ; Belike all the Churches haue erred , and the holy Ghost hath regarded no Church , that be might lead it into truth , being sent for this purpose by Christ , and to the same end begged by Christ of the Father , ●hat it might be the teacher of truth . And S. Augustine : Disputare (h) (h) Epist. 118. contra id quod Ecclesia vniuersae sentit , insolentissimae insaniae est : To dispute agaynst any point maintayned by the whole Church is extreme madnes . To whose iudgment herein , most of the more sober and learned Protestants do indisputably subscribe ; since diuers of them doe with all feruour & earnestnes maintayne , that (i) (i) D. Bancrost in his Sermon printed anno 1588. Fox Act. mon. fol. 464. b. art. 4. The deuines of Geneua in their propositions and principles , disputed &c. p. 141. and diuers others . the church of Christ cannot erre , and that what she defineth for truth , is most true ; or what for Heresy or ●alshood , is hereticall , and to be condemned .

This Basis , or foundation of the church not ●rring , being thus firmely layde , we are heereupon to conclude , that what points of Religion the catholike church of Christ hath condemned for Heresies , the same are by vs to be reputed for Heresies ( since the churches condemnation or approbation is most infallible ) and the maintayners of the sayd Heresies , for Heretikes ; and consequently that such Heretikes , as departing out of the Church of God , by their houlding of the sayde Hereticall opinions , cannot be saued . Now , because the iudgment of the Church in matters of fayth is discouered two wayes ; first by the sentence of generall Councells ; secondly by the frequent attestations of the sayd chiefe Doctours of the Church in euery age , in their particuler wrytings , they not being contradicted therin by any other Orthodoxall Fathers , or Doctours of the same age : I will therefore distributiuely handle both these wayes , shewing that both in generall by Councels , and also by the particuler iudgement of the learned Fathers , many opinions , though not touching the Trinity , the Incarnation , the Passion , or the expresse Articles of the Apostles creed , haue byn condemned for playne Heresies , and the belieuers of them anathematized for Heretikes .

And first , to begin with councells , the infallible authority of which euen Christ himselfe hath by his owne wordes often ratifyed ; as where he sayth : Where (k) (k) Mat. 18. two or three ( much more where many hundreds of venerable Bishops ) are gathered togeather in my name , I am in the midst of them : And againe , speaking to the Church , and in it to the assembled Doctours and Pastours thereof : I am (l) (l) Mat. 28. with you all dayes , euen to the consummation of the world : which councells are euer directed and gouerned by the holy Ghost , according to those wordes in the Acts : (*) (*) c. 15. Visum est Spiritui Sancto & nobis ; and therefore are worthily receaued and admitted for the supremest sentence of Gods church , not only by the auncient (n) (n) Atha . Ep. ad Epictetum . August . in Epist. 162. Greg. Nazian. orat . in Athan. Cyril l. de Trinit. &c. Fathers , but euen by the more learned Protestants ; since to omit others , one of the most remarkable of them thus writeth : (o) (o) D. Bilson in his perpetual gouernement . p. 370. Synods are an externall Iudiciall meanes to discerne errour : and (p) (p) D. Bils . vbi supra p. 374. the surest meanes to decide doubts .

But to proceed forward , and to beginne with these . And first with the councell of the Apostles ; This councell was assembled , as we read in S. (1) (1) Act. 15. Luke , by reason of certayne contentious men , maintayning that the Gentils conuerted to the christian Faith might eate meate offered vp to Idols , bloud , and strangled beasts , contrary to the custome of the Iewes . The Apostles being assembled , and bearing with the weakenes of the Iewes in the infancy of the church , decreed all prohibition of eating bloud & strangled meates : After which decree once established , it is certayne , that it had byn a mortall sinne immediatly to haue eaten of bloud , & strangled meates ; so as before it being a point of indifferency , is now made necessary . This appeareth from the text ; First from those words : Certayne going forth from vs , haue troubled you with words , subuerting your soules . But men do neyther depart out of the Church by maintayning certaine opinions , nor by their example therin can they subuert other mens soules , if their doctrine and practice thereof doe still remayne about thinges indifferent . Secondly from that other passage : It hath seemed good to the holy Ghost and vs , to lay no further burthen vpon you , then these necessary thinges ; where we find , that the prohibition of such meates is ranged by the Apostles , in regard of those tymes , among those thinges which are necessary .

Againe , neither would the Apostles haue gathered themselues togeather so solemnely , neither would they haue ascribed the decreeing of it to the work of the holy Ghost , if the Subiect of the question , and difficulty then discussed by them , had concerned matters only of Indifferency , after such their decree made . Now from the example of this councell , I doe gather , That if a councell by it owne authority may decree , that the eating of certayne meates ( being otherwayes of their owne nature indifferently to be eaten without sinne ) shal be vnlawfull , and shall repute and hould the impugners thereof for men departed out of the Church of Christ ; then , à fortiori , what doctrine soeuer a councell shall condemne of it owne nature for Heresy , the same is to be reputed by all good christians for Heresy , and the defendours thereof for Heretikes .

Secondly , the councell of Nice was ce●ebrated ( though principally for the repres●ing of Arius his Heresy , denying the Diuinity of Christ ; ) yet withall touching the controuersy of keeping the feast of Easter , as ●t is apparent out of (q) (q) l. 3. de vit. Const. Eusebius , (r) (r) in lib. de Synod . Arim . & Seleuciae . Athanasius , & (s) (s) Haeres. 70. vz. Audianorum . Epiphanius . Now this councell pronounceth Anathema to al those , who ( besides the denying of the Diuinity of Christ ) should deny , that the feast of Easter was not to be kept according to the custome of the church ; but according to the custome of the Iewes . And these Heretikes were called , Quartadecimani , of whom see Tertullian libro de praescript . Augustine Haeresi 29. And heere we are to vnderstand , that the word , Anathema , vsed and pronunced by this councell ( which word is also almost euery where vsed in all generall councells ) signifyeth as much as , accursed : and in this sense we find this word Anathema , to be vsed by the Apostle in seuerall (t) (t) Rom. 1. Cor. 12 places ; so as when a councell pronounceth Anathema to any , for belieuing such or such Heresies , or not belieuing such and such true doctrines , it intendeth to say , that those men so doing are to be accursed , and abandoned from God : But no man is to be accursed or abandoned from God , for belieuing , or not belieuing points of Indifferency , but for belieuing of such Errours , as cannot stand with his Soules saluation .

The third Councell of Carthage ( wherat S. Augustine was present ) decreed , that the booke of the Machabees , with some other bookes should be acknowledged , as canonicall , and pronounceth Anathema , and condemnation to all those , who should not belieue them , as canonicall Scripture . From whence it may be concluded , that seeing the booke of the Machabees teacheth Prayer (*) (*) 2. Macab . c. 1. for the dead , that therfore this councell alloweth that doctrine , condemning the contrary doctrine for Heresy .

The doctrine of the Nouatians , who taught , That there was not power in the church to reconcile men to God , but only by Baptisme ( excluding and denying therby the Sacrament of Pennance ) was condemned with the brand of Anathema , in the councell of Rome , houlden vnder Pope Cornelius , as (x) (x) lib. 6. hist. c. 33. Eusebius reporteth . At which tyme also was condemned for Heresy the errour of Anabaptisme , as the same (y) (y) l. 7. hist. cap. 2. Eusebius relateth .

The councell of Calcedon condemned the Heresy of Eutiches , who taught that there was but only one (z) (z) vt patet in act. 1. Conc. Nature in Christ after his Incarnation . In like sort the first councell of Ephesus condemned the heresy of Nestorius , teaching two Persons to be in Christ , as appeareth out of (a) (a) in Chronico . Prosper and (b) (b) l. 7. c. 34. Socrates . Now touching both these last Heresies , we are to vnderstand , that both Nestorius & Eutiches did belieue in Christ Iesus our Sauiour , as the Redeemer of the world , yet they were registred and branded for Heretikes only for their pertinacious erring , touching the Person and Natures of Christ ; as now the Protestants may be reputed Heretikes , for their ascribing of Ignorance , Passion , and Desperation to Christ .

The councell of Chalcedon also decreed , that vowed Virgins and Monkes could not marry , condemning those with an Anathema , and for Heretikes , that should hould and maintayne the Contrary , as is to be seene out of the Councell it selfe .

The fourth (c) (c) Can. 79. councell of Carthage ( wherat S. Austine was present ) pronounced , that the doctrine of prayer and Sacrifice for the dead , was according to the true fayth of Christs Church , and condemned the contrary opinion for Heresie , and the maintainers therof for Heretikes .

The Councell of Constantinople , vnder Pope Vigilius , condemned Origen for his Heresy , in which he taught that the Diuells should in the end be saued ; as (d) (d) in vita Iustiniani . Zonaras , and (e) (e) lib. 17. c. 27. Nicephorus relate . Finally the seauenth Synod or Councell of Nice condemned all them for Heretikes , who taught that the Images of Christ & his Saints were to be depriued of all due respect and reuerence , and to be contemned and broken : Of this point , see Paulus (f) (f) l. 23. Rerum Rom●narum . Diaconus , and (g) (g) in Compendio Historiarum . Cedrenus .

Thus far concerning Councells condemning for Heresies , fals● opinions touching fayth and Religion ; where I haue restrayned my selfe only to those Councels ( this last only excepted ) which were within the first fiue hundred yeares or little more , because those times are more prized and esteemed , then later tymes . I haue also made choyce to exemplify some of the Controuersies of these dayes condemned in these Councels .

The like course was continued by Councels for condemning & resisting of Innouations and false doctrines , ( though not concerning the Trinitie , the Incarnation , or the Apostles Creede ) in the succeeding ages , which I purposely omit . But now I heare demaund ; First , how can it stand with the infallible authoritie of Gods Church , in not erring in matters of faith ( of which priuiledge I haue intreated in the beginning of this chapter ) if so she shall define the former Errours for condemned Heresies , and anathematize & curse the maintayners of them for wicked Heretikes ( though otherwyse they belieued in the Trinity , Incarnation , Passion &c. ) if the Doctrines be but only matters of indifferencie , and such as may stand with Saluation ? Secondly I aske , how both the defenders & impugners of the sayd Doctrines can be freed from the brand of Heresie ? seing the true definition of Heresy nessarily agreeth to the Doctrines maintayned by the one side ; for it is certaine , that either the Catholikes , or Protestants doe make choyce of new opinions heerin , and do stubbornely maintaine these their Innouations against Gods Church .

THE SAME PROVED FROM the Authority of Gods Church , condemning Heresies ; manifested by the writinges of particuler Fathers . CHAP. VII .

NOw to come to the second way of discouering the Churches sentence in the foresaid points , which , by the particuler iudgment of the Auncient and learned Fathers ( who were in their seuerall ages the shining lampes of Gods Church , and whose authorities all succeeding ages are to reuerence ) is easily euicted from Gods holy writte : for answereably heereto we read in (b) (b) Ca. 32. Deuteronomie : Remember the old dayes , thinke vpon euery generation ; aske thy fathers and they will tell thee , thy Elders and they will declare vnto thee . And the Protestant Confession of Bohemia conspireth thereunto saying : The Auncient (i) (i) In the Harmony of Confessions . p. 400. Church is the true , and best mistresse of Posteritie , and going before leadeth the way . Comming then to the Fathers , I will first insist in the particuler Errours ( not touching either the Trinity , the Incarnation , or Passion of our Sauiour , or the Articles of the creed , but points seeming of more indifferencie ) condemned by them for open and damnable Heresies .

Next , I will set downe diuers of the Fathers sayings and sentences , pronounced of Heresie and Heretiks in generall . But before we come to the condemnation of particuler Heresies , we must conceaue that reason it selfe , and reuerence due to the cheife Doctors & Fathers of the Primitiue Church , must presuppose , that in those times all those opinions were generally acknowledged for damnable Heresies , which are placed in the Catalogue of Heresies , by Ireneus , Hierome , Epiphanius , Philastrius , Augustine , Theodoret , and other approued authours . This by drift of all reason is to be acknowledged for two respects : first , because we cannot finde any Doctor or wyter of the same ages , who contradicted the foresaid Fathers , for placing in their Catalogues , any opinion , for Heresy , which was not Heresy : Secondly , in that the forenamed Fathers and Authours of the Catalogues of Heresies were godly and learned men , and therfore neither would nor durst brand any opinion with the note & marke of Heresie , which the whole church of God did not then take as Heresie .

All this then iustly and truly presupposed , let vs proceed to the particuler Heresies so registred for such by some of the foresaid fathers ; where ( for the fuller conuincing of our Newtralists in Religion ) my greatest choyce ( some few only excepted ) shal be of the controuersies remayning still at this day , betweene the Catholikes and Protestants .

1. That God was the authour of sinne , was maintayned by Florinus , & condemned for Heresy or rather Blasphemie , by (k) (k) as Eusebius relateth l. 5. Hist. c. 20. Irenaeus , and Vincentius (l) (l) in suo Commonitorio . Lyrinensis .

2. The opinion touching the Impossibility of the Commaundments , was maintained by certaine Nouellists of those tymes , and condemned for Heresy by (m) (m) in explanat . Simbol . ad Damasum . Ierome in these words : Execramur &c. We do execrate and abhorre the blasphemy of those , who say , that any impossible thing is commaunded by God to be kept , and obserued by man . See also the like condemnation thereof giuen by (n) (n) de tempore , serm. 101. Augustine .

3. That man had not freewill , is auerted by the Manichees , and condemned for an explorate Heresy by (o) (o) in prefat. dial . contra Pelag. Ierome , in these words : Manichaeorum est hominum damnare naturam , & liberum auferre arbitrium : The Manichees doe condemne mans nature , & doe take away freewill . As also by S. (p) (p) l. de haeres . c. 46. Augustine saying : Peccatorum originem non tribuunt Manichaei libero arbitrio : The Manichees do not ascribe the beginning o sinne to Freewill :

4. That Fayth doth only iustify , was condemned for an Heresy in the Eunomians by Saint Augustine , (q) (q) l. de haeres . c. 54. who further sayth , (r) (r) l. de fide & operibus c. 14. That it first proceeded from the false vnderstanding of S. Paul in his Epistles .

5. That Prayer or Sacrifice could not be offered vp for the dead , is maintayned by Aërius & his followers , who also taught , that no set fasting-dayes are to be appointed by the church : yet were these two opinions condemned for Heresies by (s) (s) haeres . 75. Epiphanius , and Saint (t) (t) lib. de haeres . c. 33. Augustine , who thus wryteth : Aëriani Haeretici docent , non oportere orare , aut offerre sacrificium pro mortuis , nec statuta solemniter celebranda esse ieiunia , sed cùm quisque voluerit , ieiunandum , ne videatur esse sub lege . The Aërian Heretikes doe teach , that we ought not to pray , or offer sacrifice to the dead , that solemne fasting dayes are not to be celebrated , but that euery one is to fast , when it pleaseth him , least otherwayes he might seeme to liue vnder the law . Thus far S. Augustine .

6. That Priests might marry , was condemned in Vigilantius for Heresy , by Ierome , who in his booke agaynst Vigilantius thus writeth : Quid faciunt Orientis Ecclesia &c. What do the Churches of the East in this point ? what the Church of Egypt , and the Apostolicall Sea ? they admit for Priests , men , who are eyther Virgins , or continent , or if they haue wyues , do cease to become husbands .

7. That Marriage and Virginity were of equall dignity , was defended by Iouinian ; who also absolutely denyed all diuersity o● merits ; yet was this his errour condemne● for heresy by (u) (u) lib. 1. aduersus Iouin . c. 2. S. Hierome , and S. (x) (x) de tempore . serm. 191. Augustine , thus writing heerof : Iouiniani damnamus errorem , qui dicit nullam in futuro meritorum distantiam : We condemne the errour of Iouinian , who teacheth that there is no disparity or difference of merits in tyme to come .

8. That the Church was not euer visible ▪ was taught by the Donatists , but condemned for a most wicked Heresy by S. Augustine , who thus discourseth thereof : Donatistae detorque● Scripturas in Ecclesia Dei , vt tanquam defeci● & perijsse de toto orbe videatur . The (x) (x) lib. de vnitat . Eccles. c. 22. & Epist. 170. ad Seuer . Donatis● do detort the Scripture , and apply it to the Churc● of God , that the Church thereby may seeme to ha● suffered defect , or perished out of the whole world .

9. That Baptisme of Children was not necessary , was taught by the Pelagians , but condemned for a manifest heresy , by (y) (y) in Rescripto ad Mileuit . Concil. Innocentius , by S. Augustine (z) (z) haeres . 86. , and by S. (a) (a) in Ep. 86. ad Epis. Aquileiensem . Leo.

10. The Religious vse of Images of Christ o● his Saints , was sacrilegiously denyed by Zenaias Persa , as (b) (b) l. 16. c. 27. Nicephorus witnesseth , writing thus : Xenaias iste primus ( ô audace● animam , & os impudens ! ) vocem illam euomuri Christi & eorum , qui illi placuere , imagines venirandas non esse . That is this : Xenaias was the firs● that vomited forth this word ( o bould soule & imp●dent mouth ! ) that the Images of Christ and his seruants were not to be worshipped .

11. That we ought not to pray to Saints , or to worship their Relikes , was iustifyed by Vigilantius , but condemned for heresy by S. Ierome (c) (c) Li. contra Vigil . c. 1. & 3. and by S. Augustine , who of this latter branch thus wryteth : Sanctorum (d) (d) Lib. de Eccles. Dog . c. 73. corporum , & praecipue Beatorum Martyrum Reliquias , ac si Christi membra , sincerissimè honoranda credimus ; Si quis contra hanc sententiam venerit , non Christianus , sed Eunomianus aut Vigilantianus creditur . We belieue , that the Relikes of holy bodyes ( but especially of martyrs ) as the members of Christ , are to be honoured most sincerely ; and who shall come to impugne this doctrine , is to be accompted no Christian , but an Eunomian , or a Vigilantian .

12 The ouerthrowing of Altars , and casting away of holy Chrisme , was taught & practised by the Donatists , yet was this their sacrilegious proceeding condemned , and themselues branded for heretikes by S. (e) (e) Lib. 2. cont. Petila c. 52. & l. 3. c. 40. & Epist. 163. Augustine , and by Optatus , who speaking to the Donatists , discourseth thereof in this manūer : Quid (f) (f) Lib. 6. contra Donatistas . est tam sacrilegum , quàm altaria Dei ( inquibus & vos aliquando obtulistis ) frangere , radere , remouere ? Quid enim est Altare , nisi sedes sanguinis & corporis Christi ? Quid vos offenderit Christus , cuius illic per certa momenta corpus & sanguis habitabat ? What is so sacrilegious ( O you Donatists ) as to breake , deface , and cast downe the Altars of God , whereupon your selues haue sometimes offered vp sacrifice ? What other thing is an Altar , then the seate of the body and bloud of Christ ? In what hath Christ so offended you , whose body & bloud for certaine moments or short times , did dwell or remayne vpon the Altar ?

To be short , I passe ouer ( as lesse pertinent to the Controuersies of these tymes ) how the Errour of Origen touching the saluation of the Diuells was condemned for Heresy by (g) (g) Haeres. 43. S. Augustine ; the Errour of Tertullian denying second marriages was in like sort mightily reprehended and condemned by the sayd (h) (h) Haeres. 86. S. Augustine : though both these Doctours ( I meane Tertullian and Origen ) had otherwaies by their learned wrytings , deserued well of the church of God ; and though the Heresies taught by them , might seeme partly to be excused , to wit , the one in the defense of chastity , the other of mercie .

Thus far touching the foresayd controuersies condemned for Heresies by the fathers of the Primitiue church , though the subiect of the sayd Heresies was neyther touching the Trinity , the Incarnation , Passion of our Sauiour , or the Articles of the creed ; A poin● so euident and confessed euen by the Protestants , as that many of the foresaid examples are collected out of the Fathers , and confessed so to be condemned by diuers learned Protestants ; as by the Centurists in their fourth chapter of euery seuerall century ; by Osiander in his seuerall centuries , as also by Pantaleon in his chronology . Besides which condemnation of the church , either these Doctrines , or the contrary to them , are necessarily proued to be Heresies , euen from ●he definition of Heresy aboue set downe ; ●nd from whence it followeth , that both ●he catholikes and the Protestants ( the one ●elieuing them , the other not belieuing them ) ●annot be saued , seeing Heretikes continu●ng Heretikes cannot be saued .

Now , to come to the sentences of the ●athers , powred out in great heate and fer●our of zeale , agaynst Heretikes and Heresy ●n generall . And first to beginne with Saint ●ohn the Euangelist ; S. (k) (k) Lib. 3. c. 3. & apud Euseb. l. 4. c. 23. Irenaeus relateth to set down Irenaeus his owne words ) that ●olicarpus the martyr , who was scholler to ●he Apostles , was wont to tell , how that ● . Iohn ( the Apostle of our Sauiour ) being ●t a certayne tyme in Ephesus , going into 〈◊〉 publike Bath , and finding Cerinthus the Heretike to be within the bath , ran present●y out of the bath , saying to them , that were with him ; let vs flie from hence , for fearelest the ●ath fall vpon vs , & kil vs , in which the enemy of God Cerinthus abideth . The same Authour (l) (l) Vbi supra . Irenaeus in like sort relateth in these words following , how that the foresayd Policarpus , meeting at Rome by chance Marcion the Heretike , and he demaunding of Policarpe , whether he knew him or not ? Policarpe answered , I know thee for the first begotten child of Sathan .

To conclude with the testimony of this Father , the sayd Irenaeus wryting to Florinus an Heretike , who once was Scholler to S. Policarpe with him , thus sayth : (m) (m) Iren. Epist. ad Florin . These opinions of thine ( O Florinus ) to speake friendly , are not true , nor wholsome . These opinions are repugnant to the Church , &c. I may truly protest , that if the holy and Apostolicall Priest Policarpus had heard of such opinion● as thou defendest , he would haue stopped his eares & cryed out ( according to his fashion ) o good God , vnto what miserable tymes hast thou reserued me , t● heare these things ! and presently would haue run● forth of the place , where he had byn standing or s●ting , where such doctrine had byn vttered . Bu● now to reflect a little vpon the premises Cerinthus , Marcion , & Florinus did all belieue in the Trinity , the Incarnation of o●● Sauiour , and receaued the Apostles creed and erred only in lesser points ; For if the had erred in denying the Trinity , Incarnation , Passion &c. they had not byn repute for Heretikes , but rather for Iewes , Pagans , ●or Infidells , as aboue is noted : and yet we ●ee , what sharp reprehensions were vsed agaynst them by S. Iohn and S. Policarpe his ●choller , ( as to flie out of their company : to acknowledge them to be the Children of the Diuell : to ●toppe their owne eares for not hearing of their Er●ours &c. ) all which speaches had byn ouer much aggrauated , and transcended the bond of Charity , if their Errours had rested only vpon matters of Indifferency , and had byn ●ut such , as had byn compatible with mans Saluation .

But to proceed to the sentences of other Fathers in this point , S. Ierome expresly thus writeth : (n) (n) Lib. 3. Apolg. contr. Ruffin . For one word or two contrary to the ●ayth , many haue byn cast out of the Church . Yea ●e pronounceth and proceedeth further , ex●ressely thus wryting : Haeretici quicumque , Chri●tiani non sunt : whosoeuer are Heretikes , those men ●re not Christians . Basill was wont to say , as (o) (o) Lib. 4. hist. c. 17. Theodoret recordeth : Those who are truly ●nstructed in the diuine doctrine , will not suffer any ●llable of the diuine decrees to be corrupted , but for ●s defence ( if necessity forceth them ) will vndergoe ●ny kind of death . (p) (p) Lib. de praescript . Tertullian ( that Aunci●nt Father ) hath a sentence not much diffe●ing from that of the former Father (q) (q) Lib. 4. contra Do. cap. 8. S. Augustine : Imagine a man to be chast , continent , ●●t couetuous , not seruing Idolls , ministring hospitality to the poore , enemy to none , maligning no body , sober , frugall &c. But yet if he be an Heretike , certainly no man doubteth , but for this alone , that he i● an Heretike , he shall not possesse the Kingdome o● God . A dreadfull saying of so learned & godly a Father .

The Donatists for disagreeing from S. Augustine in some Traditions ; not specifyed in the Scripture , ( much lesse in the Creed ) are thus reprehended by him : In (r) (r) Aug. in explan. psal. 54. these points those Heretikes were with me , in Heresy not wit● me ; in many thinges with me , in a few not wit● me ; the many could not help them , in which they we●● with me . And yet these Donatists belieued , with Saint Augustine , the Trinity , the Incarnation , and recited with him the Apostles creed .

Briefly S. Augustine in q. 11. in Matt. thus describeth an Heretike : Hereticus est , qui de aliqua parte doctrinae Christianae falsum credit . He i● an Heretike , who belieueth any false thing touching any part of Christian fayth : within which definition it necessarily followeth , that eythe● the Protestants for not belieuing Purgatory ▪ Prayer to Saints , freewill , merit of worke &c. or the Catholikes for belieuing of them are to be included . S. Gregory Nazianze● orat . 37. Vnum vni coharet &c. One point o● fayth agreeth with another , so as of them altogether there is made a certayne golden and wholesome chayne ; therfore if but one opinion or article be taken away , or made doubtfull , the whole chayne of fayth will become broken . S. (s) (s) Lib. 1. ad Mag. Cyprian : Dominus noster Iesus Christus &c. When our Lord Iesus Christ did testify in the Ghospell , that those were his enemyes , who were not with him , he noted not any one Heresy , but he manifestly sheweth , that all Heretikes whatsoeuer are his enemyes ; saying : He that is not with me , is agaynst me , and he that doth not gather with me , disperseth . S. (t) (t) In Epist. ad Galat. c. 10. Chrysostome sayth : Quemadmodum moneta Regia &c. Euen as , who pareth away a little of the Kings siluer , maketh the whole peece to be adulterate ; Euen so , who ouerthroweth the least branch or part of true Faith , may be sayd to corrupt the whole , he proceeding from these small beginnings to worser courses .

To come to an end of the Fathers iudgments in this poynt , S. Ambrose shall (u) (u) Lib. 6. in Luc. c. 9. conclude all , who thus plainly writeth heereof : Si vnum horum retraxeris &c. If thou shalt recall , or deny any of these points , thou hast retracted thy owne Saluation : for euen Heretikes seeme to challenge Christ to them ; for no man will deny the name of Christ : neuerthelesse he indeed denyeth Christ , who doth not confesse al points of sayth , instituted by Christ .

Thus far of the Fathers iudgments in this matter , where I am to aduertise the Reader ; first ( as aboue I haue touched in the Councells ) that if all false Doctrines whatsoeuer pertinaciously defended against the church of God be heresies , as the definition of Heresy aboue explicated , proueth them to be , and as the Fathers of the Primitiu● church , ( and in them the whole church of God ) haue maintayned ; then either the Protestants , or Catholikes , for their different houlding of contrary Doctrines , touching Freewill , Purgatory , Prayer to Saints , Sacrifice &c. are to be accompted Heretikes , & consequently both cannot be saued in their Religion . For that Heretikes ( continuing Heretikes ) cannot be saued , is demonstrated , first , from the fearfull threats and comminations of the Apostles , thundred out against Heretikes ( of which point I haue discoursed aboue . ) Secondly , from the Authority of the church of Christ , which excludeth all Heretikes ( as I haue shewed ) from all hope of saluation ; and lastly ( to omit many other reasons ) from that principle , that Heretikes are no members of Christ his Church , of which point we are to dispute in the next place . The Second thinge to be aduertised is , that not any of the former authorities of the fathers against Heresy , are restrayned by them to Heresies touching the Trinitie , the Incarnation of Christ , hi● Passion , or the Articles of the creed ; supposing the denyall of them to be heresies , a● indeed they are not , but rather blasphemyes & Infidelity , ( for of these there is made no mention , or intimation in their authorities ) within which compasse our Formallists in Religion seeke to confine their fayth ; but they are implicitely extended by the fathers to all Heresies whatsoeuer , whether they concerne the supreme and fundamentall pointes of Christian Religion , or any other secondary , and lesse principall points of the sayd Religion .

THE SAME PROVED , FROM that Principle , That neither Heretikes nor Schismatiks are members of Christs Church . CHAP. VIII .

IN this last place concerning the church , we will set downe another Principle of Christian fayth , and after will deduce from thence by way of most necessary inference , our conclusion here handled . The Principle is this : That Heretikes houlding any Heresies whatsoeuer , are no members of the Church of Christ : the deduction is , that Heretikes therfore cannot be saued ; since none can be saued , but such as are members of Christs church . This principle is proued ( as aboue is intimated ) out of Gods holy worde : as where it is (a) (a) 1. Tim. 1. sayd : Certaine men made shippewracke touching fayth , that is , they fell out of the shippe of the church by forging of Heresies . And againe : (b) (b) 1. Ioan. 2. They went out of vs ; that is , as S. Augustine expounds it , out of the church , whereof we are . The exposition of which texts are warranted euen by force of Reason : for seing the church is an vnited multitude ( for it is one kingdome , one people , and one bodye ) and this vnion cheifly resteth in the profession of one fayth ; it is repugnant to reason , that they should be reputed as members of the body of the church , who haue no coniunction at all in the cheifest matters with the body .

If we proceed to the testimonie of the Auncient Fathers , we shall finde them of an vnanimous iudgment heerein ; to wit , that Heretikes are no members of Christs church , & therfore cannot be saued . And first occurreth (c) (c) Lib. 3. c. 3. S. Irenaeus , who sayth , that Policarpe did conuerte many Heretikes to the Church : therfore it may be concluded , that those Heretikes before their conuersion , were not of the church .

S. (d) (d) Epist. ad Iubaianum . Cyprian saith : Heretikes , though they be out of the Church , do challenge to themselues the authoritie of the Church , after the manner of Apes , who not being men , would be accounted to be men . The same father thus in another place wryteth : Cum (e) (e) Lib. de vnitate Ecclesiae . Deo manere non possunt , qui in Ecclesia Dei vnanimes esse noluerunt . They cannot remayne with God , who dissent in iudgment from the Church of God . And yet more fully in the same place : Non peruenit ad Christi praemia &c. He arriueth not to the rewards of Christ , who leaueth the Church of Christ ; he is an alien ; he is profane ; he is an enemie ; he shall not haue God for his father , who hath not the Church for his mother .

S. Ierome : Qui non à Domino Iesu Christo , sed ab alio (f) (f) In dialogo contra Luciferian . &c. Who take their denomination , or name not from our Lord Iesus Christ , but from some other ( as the Marcionists , Valentinians , Montanists , ) &c. are not the Church of God , but the Synagoge of Antichrist .

Finally S. Augustine ( for I haue allready dwelled ouer longe in the authoritie of the fathers ) pronounceth , that : Nihil sic formidare debet &c. (g) (g) tract. 27. in Ioannem . A Christian ought to feare nothing so much as to be separated from the body of Christ , which is his Church , and which is one , and Catholike ; for if he be separated from the body of Christ , he is not a member of Christ ; then is he not strengthened with his spirit . But who hath not the spirit of God , the same man is not of God . Thus far S. Augustine , with whom euen the Protestants do ioyne heerein in iudgment , for D. Doue thus saith : This proposition , that Heretikes are not to be communicated withall , is vndoubtedly true . And D. Sutcliffe in his examen p. 9. alleadgeth the Laodicean councell Can. 31.32.33 . in proofe therof , thus concluding : The Laodicean Councell doth directly condemne Communion with Heretikes , either in Marriage or Prayer .

This allready alleadged may serue to proue , that Heretiques are no members of the Church of Christ , and consequently cannot attaine saluation ; since it is agreed amongst all learned men , that only the members of the church of Christ , can fynd Saluation in Christ . Now heere by Heretikes , we cannot vnderstand those , who deny the Trinity , the Incarnation , the Passion &c. seeing the denvers of these Articles are not Heretikes ( as is aboue shewed in the definition of Heresy ) but they are either Iewes , Pagans , or Infidels : from which it followeth , that the fathers authorityes aboue set downe against Heretykes , cannot be applyed to the denvers of the Trinity , the Incarnation , &c. but they are to be limited to such Heretyks , who maintayne lesser errours touching Christian fayth . We will in this place descend to Schismatiks , who if they be neyther of the church of God , nor can iustlie expect any saluation ( during such their state ) then a fortiori , no Heretike can expect anie saluation ; since a schismatike belieuing all articles of Christian fayth , doth only in will diuide himselfe by disobedience in not communicating with the church in Prayers and Sacraments ; wheras an Heretike with greater malice ( as is aboue sayd ) willfully and contumaciously maintaineth in his iudgment Errours and false opinions , condemned by the church .

Now that a Schismatike is not a member of Christs church , is first proued from those texts of scripture ( aboue in part touched ) where the church is called one sould of sheepe . Iohn 10. one Body , Rom. 12. one spouse , and one Doue ▪ Cant. 6. But now Schisme , according to its Etymologie , diuideth that which was one , into parts ; for Schisma , being a greeke word commeth of the verbe , 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , which is scindere ; therfore as a member being cut from the body , is no longer a part of the body ; so a schismatike diuiding himselfe by his owne disobedience from the communion of the church , is no longer a member of the sayd church . This verity , to wit , that Schismatiks are not members of Christs church , is ( besides the former proofs ) warranted with the authoritie & sentences of the Auncient fathers . And first S. Cyprian thus purposely writeth of Schismatikes : (h) (h) Lib. 41 Epist. ● . ad Florinum . Qui cum Episcopo non sunt , in Ecclesia non sunt . Those who agree not with the Bishop ( meaning the supreme Bishop of Gods church ) are 〈◊〉 in the Church .

The sayd (i) (i) Lib. de vnitate Ecclesiae . Father most elegantly compareth Schismatikes , to beames diuided fro● the sunne , to boughes cut from the tree ▪ and to Ryuers wholly separated from thei● springs .

S. Chrysostome discoursing of Schismatikes , thus (k) (k) Hom. 1. in Epist. 1. ad Cor. sayth : Schismatis significatio sati● eos arguit &c. The very signification of the wo●● Schisme , doth sufficiently reprehend them , or rath●● the verie name of Schisme is a vehement condemnation of them &c. which Father in anothe● (l) (l) Homil. 13. in Epist. ad Ephes. place compareth a Schismatike to the han● cut from the body , which therupon ceaset● to be a member ; and expressely affirmeth , that Schismatikes , though they consent with the Church of Christ in Doctrine , yet an● not in Christs church , but in altera Ecclesia , meaning in a Church differing from Christs Church .

S. Ierome distinguishing Schisme from Heresy , thus discourseth : Inter (m) (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 i● our Bishops .

S. Augustine thus woundeth a Schisma●●ke : (n) (n) Lib. de fide & sym . c. ro . Haeretici & Schismatici congregationes ●as Ecclesias vocant &c. Heretikes and Schisma●●kes do call their congregations , the Churches . But ●eretikes do violate their fayth in belieuing falsely ●●uching God ; whereas Schismatikes , though they ●●lieue the same points , which we belieue , yet throgh ●●eir dissentions , they do not keep fraternall Charity : ●herfore we conclude that neyther an Heretike be●ogeth to the Catholike Church , because he loueth 〈◊〉 God ; nor a Schismatike , because he loueth not ●s neighbour .

To conclude , (o) (o) Lib de fide ad . Pet. c. ● S. & 3● . Fulgentius agreeth ●ith the former reuerend Fathers , thus say●●g : Firmissimè tene &c. Belieue for certayne , and ●●ubt not , that not only Pagans , but also Iewes , He●●tikes , & Schismatikes who dye out of the Church , ●e to goe into euerlasting fire .

And thus far concerning Schismatikes , ●ho because they be not of the Church , cannot obtayne saluation ; which point being ●ade euident by so many authorityes both ●●uine & humane ; then much more strong●● may we conclude , that Heretikes ( as ex●●eding the Schismatiks in prauity and ma●e , and being excluded with them in like ●●rt out of Christs Church ) cannot be sa●ed .

But before I end this Chapter , giue me ●aue ( good Reader ) to expatiate a little beyond my designed limits : O then you Schismatik● heere in our owne Countrey , whose soule● are wholly absorpt in earthy and mudd● considerations , cast your eyes vpon you owne states , and vse some small introuersion vpon your selues . You see heere , wha● a daungerous censure the Auncient church of Christ , by the mouths of its chiefe Pastor● and Doctours , hath thundred agaynst you : It sayth , you are not of Christs Church ; you a● aliens , & straungers thereunto . It further pronounceth , that dying in such your state , yo● are depriued of all hope of saluation . Goo● God! what stupor , and dulnes of yours ● this ! Are you Christians ? preferre then Chri●● before the world . Feare you God more the● 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 deriue● his grace into mans soule by the conduits o● the Sacraments , and giueth absolution o● 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 ? remember the Apostles words , ●nd be afrayd : gratia Dei , vitae aeterna ; and do not disioyne those asunder , which S. Paul ●ath so inseparably vnited .

The second is , The vncertainty of any par●icular mans saluation , which point is able ●o stryke you dead through feare ; and the ●ather , since it is no small signe of a mans fu●ure damnation , deliberately and wilfully yeare after yeare ) to deuide himselfe from Christs church , and from all the spirituall ●nfluences streaming from thence .

The third , That there is a Purgatory , the ●aynes whereof , though terminable , yet are ●nsupportable . Suppose then the best , that 〈◊〉 , that you finally dye with true Repentance ●nd reconciled to Christs church ( which ●et is not in your owne power , but out of ●he maine Ocean of Gods mercy ) neuerthe●esse your owne fayth assureth you , that you must suffer in that place euen insufferable ●orments for your former disunction ; & that ●our continuance in dissembling thus with God , serues but as bellowes the more to ●low that dreadfull fire . O how great inte●est then are you to pay in the end , for the ●nioying of this your mispent tyme ? If you ●●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 you● damned no lesse for want of true Fayth in Christ , then otherwise by your vnchaungeable Schismaticall liues , for want of due conformity to the church of Christ : Therefore I wish you to awake out of that spirituall letargy of the soule , & daily meditate on tha● of the Apostle : Corde creditur ad iustitiam , or● fit confessio ad salutem . (q) (q) Rom. 10. With the hart we belieu● vnto iustice , but with the mouth Confession is ma●● vnto saluation . And lest that dreadfull commination and threate of our Lord and Sauiour preuayle with you heerein : (r) (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 Churc● of Christ . CHAP. IX .

HAVING in the precedent Chapters shewed the Iudgement of t●● church of Christ , by way of doctrine & speculation agaynst Heresy and Heretikes in generall ; we will in ●his place insist in relating the practice of the ●ayd church agaynst Heretikes , consisting in ●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 ●ymes infallibly taught , that Heretikes so liuing , and dying , could not be saued ; seeing ●t would neuer impose such multiplicity of ●euere punishments vpon 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 ●or Heretikes was Excommunication , by the which Heretikes were driuen away from ●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 coun●ells began to be celebrated for the extirpa●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 commaunded by the church , not to performe the publike lyturgy of the church , & if he did contrary therto he was adiudged by the church , to sinne mortally . In like sort a Bishop , leauing his Fayth and maintayning any one Heresy , did thereby loose all his authority of Iurisdiction , and thereupon during such his state , all his Absolutions , censures , punishments , and sentences practiced by him towardes any Person , were adiudged by the church of God , to be of no force or validity . To which practice of the church (a) (a) In 3. p. q. 39. ar. 3. Saint Thomas subscribeth in these words . Haeretici non possunt absoluere , nec excommunicare , nec Indulgentias facere , aut aliquid huiuscemodi ; quod si fecerint , nihil actum est . Heretikes ( speaking of Cleargy men ) cannot absolue any one , nor excommunicate , nor giue Indulgences , nor exercise any such like point of spirituall Iurisdiction ; and if they attempt contrary heereto , they do but practice in vayne .

Touching Politicall or ciuill censures , or punishments , anciently inflicted vpon Heretikes . The first may be , that such men were forbidden to contract any marriage with other Religious and faythfull Christians ; and such of the faythfull christians as did marry with them , did sinne mortally . This is proued out of the (b) (b) Can. 31.32.33 . Laodicean councell ( aboue touched ) prohibiting all such mariages , also all praying and communicating in Sacraments with Heretiks ; of which point I will heerafter intreate more fully .

Another punishment was , that Heretiks were wholy restrained by the church , from all practice of their Religion . This appeareth from the actions of Constantine the Great , who was so farre from graunting liberty of Religion to the Arians , as that he threatned banishment to all who would not subscribe to the Nicene councell . The same is proued from the like iudgement of Iouinianus , who being elected Emperour by the souldiers , admitted the acceptance thereof with this condition , and not otherwayes ; to wit , that all the subiectes of the Empire would promise to keep an entire vnity of christian beliefe & practice . The like iudgment herein is of the Auncient Fathers . And first S. (c) (c) Epist. 33. ad Mar. cell . soror . Ambrose ( though sollicited therunto by the Emperor Valentinianus ) would not suffer the Arians to haue within his Iurisdiction any one Church , for the practice of their Religion , to be allotted for them . (d) (d) As appeareth out of Theodor. l. 5. c. 32. S. Chrysostome being mooued by the Emperor of his tyme , to graunt a Church to one Gayn as a Duke , for the practice of his Heresy , with great Christian courage openly withstood the same . (e) (e) Ep. 76. S. Leo did much reprehend Anatholius ( Bishop of Constantinople ) for permitting Heretikes to liue promiscuously with Catholikes . Finally (f) (f) Ep. 29. S. Augustine did vehemently persuade one Olympius an Earle , that he would diuulge and put in practice the lawes of the Emperour , made against the Heretikes Donatists ( who taught the Inuisibility of the Church ) that so throgh force of the lawes they might not be suffered to make any profession of their Religion .

A third punishment concerneth th● books of Heretikes , which the Church 〈◊〉 God euer prohibited to be read indifferētl● of all ; but only by such learned men , 〈◊〉 were able to refute the Errours and Heresie contained in the sayde books . And hence 〈◊〉 is , that we finde , that the fourth Counce●● of (g) (g) Ca. 18. Carthage admonished the Bishop that they would reade the bookes of Heretikes , 〈◊〉 only for necessity . In like sort the seauenth C●uncell prohibited the books of the I conoch Heretiks , who did write virulent Treatises against the Religious vse of Images . To proceed further ; there were diuers other chasticements appointed for Heretiks in the auncient Church , (h) (h) Wherof see L. Ariani ca. de Haereticis . and by the auncient Christian Emperours in their lawes ; as Bannishment , a pecuniary (i) (i) L. Cuncti Haeretici . mulct , or fine ; the losse (k) (k) L. Manichaeri . of all their goods ; And lastly , when the insolencie of Heretiks did grow insufferable , euen death it selfe ; which punishment of death Valentinian and Marcian ( the Emperours ) did first decree : of which point see the iudgment of the Councell (l) (l) Act. 1. of Chalcedon , of (m) (m) In c. 5. ad Galat. Ierome , and lastly of (n) (n) Li. 2. contra literas Petiliaeni c. 83. Augustine , who ex professo proueth , that Magistrates haue power to punishe Heretikes , euen which the sword .

Thus far touching the punishments aunciently appointed by the church of God , against Heretiks . Now to apply this to our purpose , I do heere wish the reader , to take into his consideration two things : first , that here is no mention made in the former authorities , what the Heresies were , against which such seuere proceedings were put in execution ; neither is there any intimation in them of the deniall of the Trinity , the Incarnation , the Passion &c. but the sayd punishments were extended to all Heretiks indifferently , and without any limitation of peculiar Heresies .

Now that these punishments were not ordayned for the denyers of the Trinity , the Incarnation , the Passion &c. is euident for two reasons : first , because ( as is often aboue sayd ) the denyers of these supreme poynts are not Heretykes , but Infidels or Iewes : secondly , because the punishment of death only ( and no inferiour punishment aboue mentioned ) was appoynted by the church for those , who once were Christians , but after did fall into Infidelity , by denying those supreme poynts of Christian fayth .

Secondly , the Reader is to obserue , that seing Heretikes , though not denying the Trinity , the Incarnation , the Passion , the Decalogue &c. did vndergoe the foresayd punishments ; the whole Church o● God ( with is gouerned with the spirit of the holy Ghost ) would neuer haue inflicted vpon them , erring only in lesser matter then about the Trinitie , Incarnation , Passio● &c. such seuere and rigorous punishments , a● are aboue mentioned , if she had thought , tha● the defence of those errours ( how small so●uer they seemed ) could haue stood with th● saluation of mans soule : since otherwaies th● church should haue discouered her selfe 〈◊〉 be a most cruell Tyrant , and not an Indu●gent mother to her Children & members .

THE SAME PROVED FROM Arguments , drawne from Reason . CHAP. X.

TO passe from the authority of Gods sacred word , his holy church , & the Auncient Fathers ( the pillars thereof ) touching the nature of Heresy and Heretiks , as also touching the vnity and Infallibility of the same church , and the persons disincorporated & separated from it ; from all which heads it hath been euidently euicted , that a man obstinatly defending any one Errour in faith and Religion , cannot expect saluation ; It now remaynes , that the same be made euident euen by force of reason , that therby all men enioying the faculty of reason , may the more easily subscribe to so vndeniable a veritie , & say with the Psalmist heerin : (i) (i) Psa. 91. Testimonia tua credibilia facta sunt nimis .

Well then , the first and cheifest reason is taken from the causes of true fayth , 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 second 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 Protestant 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 sam● man hath no true fayth at all of the Trinity or Incarnation , and consequently for wan● of a true and supernaturall fayth , cannot b● saued ; since we read (a) (a) Marc. 16. Qui non credit , condemnabitur . Who belieueth not , shal be condemned . And from this former ground it proceedeth ; tha● (b) (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 poin● 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) (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 be●ieue any thing contrary thereto ) but is to ●est in the iudgment of the church concerning all such points ; and what the church of Christ houldeth therein , he is bounde ●mplicitely to belieue . This distinction is warranted not only in the iudgment of all Catholike Schoolemen , but also of the most ●earned (d) (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 Regem Angliae . Protestants , though they commonly forbeare the phrase of explicite & im●licite fayth ; & particulerly of D. Feild , who ●n these words following , giueth the reason ●hereof , saying : For (e) (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 , ●nd in nature so intricate , that few haue time and ●●asure , fewer strength of vnderstanding to exa●ine them , what remayneth for men desirous of sa●isfaction in things of such consequence , but diligently ● search out which amongst all the Societies of men ●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 fundamentall 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 th● obiects of explicite fayth ( as is aboue mentioned ) therfore Articles of seeming lesser importance are the obiect of implicite fayth ; th● which articles as a man is bound implicitely to belieue in the fayth of the church ; so ●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 ●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 cha●ity and grace , according to that , (f) (f) Matth. 28. He that ●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 ●ayth : Therefore seeing Fayth is a Theolo●icall and infused Vertue , this fayth is de●royed with one act of Heresy , whether it ●e about Purgatory , Prayer to Saints , Freewil , or any other Controuersy between the Catholiks & the Protestants : 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) (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 derogator● to his diuine Wisdome , and repugnan● 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) (g) Apoc. 22. Whosoeuer ●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 ●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 Indifferency , 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) (a) Ser. de Moyse . Luther sayth : The ten commaundements appertayne not to Christians : with whom Fox conspireth in (b) (b) Act. mon. p. 1335. these words : The Commaundements were giuen not to doe them , but 〈◊〉 know our damnation , and to call for mercy to God Doctor Willet also saying : The (c) (c) In Sinop . Papismi p. 564. law remayneth still impossible to be kept by vs , through the we●kenes of our flesh : neyther doth God giue vs ability● keep it , but Christ hath fulfilled it for vs . And ●●nally Doctour Whitaker in that his se●tence (d) (d) Contra Camp. rat. 8. : Qui credunt , ij non sunt sub lege sed sub gratia . Quid plura ? Christiani execr●tione legis liberantur . They , who belieue , are 〈◊〉 vnder the law , but vnder grace . What more in this point is to be sayed ? Christians are freed from the curse of the law . Now then , if Christians be freed from the curse of the law ( wherin the ten Commaundments are contayned ) how can the breach of them be any way hurtfull to the violators of them ? And if the Commandments were neither giuen vs to keep , nor we haue power to keep them , to what end should any man endeauour to keep them ? Why should the Thiefe forbeare to steale , or the Homicide to commit murther ? whoseeth not how this doctrine discourageth a man from liuing vertuously , by bridling his vnruly and sensuall desires ?

2. Touching Chastity : The Protestants do teach , that Chastity is not in our power : And hence it is , that Luther thus wryteth : It is (e) (e) Tom. 5. Wittenb . ser. de matrimonio . not in our power to be without a woman &c. It is not in our power , that it should be stayed or omitted ▪ but it is as necessary , as to eate , drinke , purge , make cleane the nose &c. To whom ( omitting all others for greater breuity ) M. Perkins subscribeth saying : The vow of (f) (f) In his reformed Catholike pag. 161. Continency is not in the power of him that voweth . Now this doctrine being imbraced for true , how forcibly doth it inuite ( or rather impell ) all people vnmaryed ( both men or women ) to satisfy their lust , by their owne incontinent liues ? In like sort , what great encouragement doth it giue to maryed persons to violate the bond of matrimony , when either of the persons , through absence or long sickenes , or some other suddayne and accidentall impotency , cannot render the act and due of matrimony ? And the partyes thus sinning ( eyther maryed or vnmaryed ) being expostulated and charged with their offence therein , may they not iustly reply in excuse of themselues , that they are not to be blamed or rebuked for their incontinency , seing by their owne doctrine and Religion they are expresly taught , that they haue not the guilt of chastity , and that it is not in their power to liue chastly , & continently ?

3. The Protestants doctrine of Venial and Mortall sinne , doth wonderfully extenuate , and lessen the atrocity and malice of sinne , in the belieuers of that doctrine . For the Protestants do teach , that there is no● such difference of sinnes in themselues , bu● that the most grieuous sinnes whatsoeuer , being perpetrated , and committed by any one that hath true fayth , are but veniall ; & their reason heereof is , because in their doctrine no sinnes are imputed to those , wh● haue true fayth . Thus accordingly D. Whitaker teacheth : (g) (g) De Eccles. cont . Bellarm. Controuer. ● . q. 5. p. 301. Si quis actum fidei habet , 〈◊〉 peccata non nocent . Sinne is not hurtfull to him , wh● actually belieueth : who did learne this of his great mayster Luther , thus writing of this point : (h) (h) Luther in his sermons Englished & printed 1578. pag. 176. No worke is disallowed of God , vnles the authour therof be disallowed before . All which being graunted as true doctrine , it must needs follow , that who shall take himselfe to be one of the Faythfull ( as euery Protestant is bound by his owne Religion to belieue of himselfe ) shall make small accompt of committing any sinne ; considering he is taught by the former doctrine to belieue , that ( to vse the words of one of their owne maysters ) (i) (i) Wotton in his answere to the lute Popish Articles pag. 92. Sinne is pardoned him , as soone as it is committed .

4. The Protestants doctrine of Reprobation and denyall of Freewill , mightily disanimateth and discourageth the belieuers thereof , from imbracing of vertue and eschewing of sinne ; for if it be true ( as this their Doctrine suggesteth ) that some men are borne euen from their mothers wombe Reprobats and thrall to damnation , and cannot be saued ; to what end should they seeke their owne saluation by a true Fayth , auoyding of sinne , and practizing of a penitentiall & vertuous lyfe ? Or if we haue not Freewill , with the concurrence of Gods grace to do well ( as the former doctrine instructeth ) why should we giue our best endeauours to imbrace vertue and fly all vice ? Since it is not in our power ( according to the Protestants fayth ) to exercise the one , and fly the other .

5. To this may be adioyned the Protestants like doctrine of Predestination , and their supposed certainty of Saluation . For admit , that men be Predestinated without any respect or reference to their works and lyues , and that do what wickednes they can imagine , yet certaine it is , that they shal be saued ; is not this Doctrine most potent and forcible to diswade all the belieuers therof , from exercising an austere , pious , and Religious lyfe , and to engulfe them easily in all kind of enormities and sinnes ? and the rather , considering how precipitious & headlong mans nature is to sinne , & to decline all rigorous and exemplar courses of vertue ; especially if so the case stands , that man can neither aduantage or hurt himselfe , by any such different maner of lyfe . Now , that by the Protestants Doctrine no sinne can endaunger the Predestinate , in regard of their certainty of Saluation , appeareth , seeing according heerin we find D. Fulke thus to say of Dauids adultery : (k) (k) In his tower disput. with Edm. Campian the 2. dayes conference . Dauid when he committed adultery , was and remained the child of God . And Beza himselfe to the like purpose thus wryteth therof : (l) (l) In Respons. ad Colloq. Montisbel . part . altera p. 71. Dauid by his adultery and murther did not loose the holy Ghost . So powerfully do these their positions incline men to satisfye their desires in all vice , impiety , and sensuality .

6. Touching the Protestants Doctrine of Iustification by Fayth only , which potentially includes diuers of the other points heere set downe , and which position of it owne nature excludeth from Iustification all works ( how vertuous and pious soeuer , ) we find the Protestants thus to say . And first Luther speaking heereof , bursteth forth with wonderfull rashnes saying : (*) (*) Tom. 1. prop. 3. Fides nisi sit sine &c Vnlesse fayth be without the least Good workes , it doth not iustify , nay it is not fayth . That Iustification by fayth only extinguisheth all exercise of vertue , is iustifyed not only by experience of these dayes , but also by the acknowledgment euen of some learned Protestants : for thus Iacobus Andraeas ( a famous Protestant ) complayning and dislyking this Doctrine , writeth : (m) (m) Conc. 4. in c. 21. Lucae . A serious and Christian discipline is censured with vs , as a new Papacy , & a monachisme : they say we haue now learned to be saued by only fayth in Christ , and we cannot satisfy by our fasting and prayer , and therfore permit that we may giue ouer these , seeing we may be saued otherwyse by the only grace of God .

And to the end ( sayth this Authour further ) that all the world may knowe , they be no Papists , nor trust in good workes they take course to put none in practice . With whose true iudgment heerin M. Stubbs ( an English Protestant ) seemeth to conspire , saying : (n) (n) In his Motiues to good works . printed 1566. p. 42. The Protestant trusteth to be saued by a bare and naked fay● ( deceauing himselfe ) without good works , & th●●●fore either careth not for them , or at least setteth litle by them . And thus much touching goo● works , wholly exiled , and banished by th● Doctrine of Iustification by fayth only .

Now that this Doctrine of Iustification by only fayth doth incorporate ( as it were within it selfe , and admit all kind of sinnes appeareth no lesse , by the frequent acknowledgments of the most learned Protestants And first , Luther thus wryteth thereof : (o) (o) Tom. 2. wittenb . de capt. Babilon . fol. 74. A Christian baptized is so riche , that although h● would , he cannot loose his saluation , by any sinn● how great soeuer , vnlesse he will not belieue . An● Luther in another place : (q) (q) Luther in loc. com . class. 5. c. 27. As nothing iustifyeth , but beliefe ; so nothing sinneth , but vnbeliefe .

To which Doctrine D. Whtaker ( as aboue is shewed ) accordeth saying : (r) (r) Vbi supra . Sinnes are not hurtfull to him that belieueth : And thus much now touching the Doctrine of Iustification by fayth , where we see , euen by the confession of the Protestants , that this Doctrine preuayleth in the professours thereof no lesse for the committing of all sinne and iniquity ; then for the expelling and banishing of all good works , vertue , and deuotion .

7. Touching the Protestants particuler Doctrines of Fasting , voluntary Pouerty , and Chastity or Virginity , the three steps of Iacobs adder , by the which a vertuous soule ascen●eth to Heauen : And first of fasting , Perkins ●eacheth thus ; (s) (s) In his Reformed Catholike p. 220. fasting in it selfe , is but a thing ●ndifferent , as is eating and drinking : with whome conspireth D. Willet in more full tearnes saying : (t) (t) In Synops. pag. 243. Neither is God better worshipped by ea●ing , or not eating . Voluntary pouertie is so debased by the Protestants Doctrine , as that the foresaid Willet thus teacheth thereof : (u) (u) In Synops. pag. 245. He is an enemy to the glory of God , who chaungeth his rich estate , wherin he may serue God for a poore : So contrary he is to the iudgement of our Sauiour saying : (x) (x) Mat. 19. If thou wilt be perfect , goe sel thy substance , & giue to the poore , and thou shalt haue a treasure in Heauen .

Lastly , touching single lyfe in comparison of Marriage , Luther thus sayth : (y) (y) Tom. 5. wittenb . in exeg . ad c. 7. 1. Cor. fol. 107. We conclude , that Marriage is as gould , and spirituall or single lyfe as dung . And D. Whitaker , likewyse teacheth thereof in this maner saying : (z) (z) Contra Camp. rat. 8. Virginity is not simply good , but after a certaine maner : it is neuer better then Mariage , but in regard of the circumstance , that is , of the troubles accompanying Mariage . Now , I heere demaund with what encouragement can any man goe about to practice these foresayd vertues of fasting , voluntary pouerty , and perpetuall virginity , if he be firmely and inwardly persuaded , that the Protestants former positions 〈◊〉 Doctrines , touching the sayd vertues , b● true , and agreable to Christs sacred Institutions .

8. But to hasten to an end in this matter , I will conclude with the Protestant Doctrines touching Purgatory , and Confession o● Sinnes . And as concerning confession of Sinnes it is found by experience , that ( besides the first Institution therof by (a) (a) Mat. 18. & Io●n. 20. Christ ) a man is much debarred from sinninge , through the shame that he is to endure by confessing his most secret sinnes to a Preist ; as on the contrary , it much enbouldeneth one to sinne , if he be persuaded by his owne Religion , that confession of them alone to God is sufficient .

Touching the Doctrine of Purgatory : How doth the denyall of this Doctrine open the sluce to all liberty and iniustice ? Since by the Protestants teaching , that no temporal punishment remayneth for sinnes once remitted , it taketh away all restitution of things wrongfully detayned , all satisfaction for committing of former sinnes , and finally all mortification of body and soule ; and to conclude it freeth a man of all feare of suffering any punishment after this lyfe ; and this vnder colour , that Christ hath satisfyed for the sinnes of all the world ; by which reason we might take away prayer , or that Christ prayed for all in the garden .

But now to cast our eye backe vpon the foresayd Doctrines . If all the different opinions of fayth , in Controuersie betwene the Catholiks & the Protestants , were meerely speculatiue , without any reference to the vertuous or vicious working & operation of the Will , deryued from them ; then with greater shewe of reason in a vulgar iudgment , it might be auerred , ( that supposing they teach not the fundamentall points of Christian fayth ) they might be either affirmatiuely or negatiuely houlden , without any daunger of saluation : such were the Heresyes of (b) (b) See heerof S. Augustine Haeres. 43. Origen , teaching , that the Diuells in the end of the world should be saued : Of Cyprian touching Rebaptization , and diuers such like , from the maintayning of which points either way , the Will in respect of any externall working or operation drawne from thence , can sucke noe poyson .

But the Case is farre different in the former Doctrines set downe aboue ; for we fynd that the sayd Doctrines ( which breath nothing but all dissolution and turpitude of manners ) euen in speculation do most forcibly & immediately touch the pulse of the Will ; the Will strongly beating , and indeed breaking out into outward actions of vic● and lyberty , according as shee remayneth afore infected with the contagion and poyson of the former Doctrinall speculations . Well then , this vpon necessary inference being graunted , so as the working , effect , and force of the sayd Doctrines are in the Will , nothing but liberty , dissolution of manners , improbitie , sensualitie and sinne , I referre to the iudgment of any man , whether the sayd Doctrines be but points of Indifferency o● noe , and may be defended either way , without preiudice to the beleiuers fayth , and daunger to his Saluation , as our Formallists doe auerre . For can it possibly be conceaued that these Doctrines should be reputed as indifferent to mans Saluation , or in themselues true , which ( as is proued ) most strongly drawe the will to all vice , against which God hath thundred out such dreadfull threats , as where it is sayd : Psal. 91. All they that work● iniquity , shal be confounded . And againe , Ecclesiast. 40. Death , bloud , contention , edge of sword , oppression , hunger , contrition , whippes are created for sinners . And further , Psal. 9.10 . God sha● raigne snares of fyre vpon sinners , brimstome with tempestuous wynds shal be the portion of their cupp● (c) (c) Matth. 25. & our Sauiour speaking of Sinners saith ▪ Depart you accursed , into euerlasting fire . Beside infinite other places of like nature .

Now to the former Premises , may I ad●oyne the Confessions euen of Protestants ●hemselues , who confesse that the liues of Catholikes are commonly farre more ver●uous and of better edification , then the liues ●f the Protestants , who by their owne ack●owledgments , lye groueling in all sensua●itie : For thus euen Luther sayth heereof : When we were (d) (d) Dominica 26. post Trinitatem . seduced by the Pope , euery man ●id willingly followe good works ; and now euery ●an neither sayth , nor knoweth any thing , but how 〈◊〉 get all to himselfe by exaction , pillage , theft , lying , ●sury &c. to which Confession ( to omit diuers others ) (e) (e) In loc. com . cap. de Decalogo . in explanat . tertij praecepti . Musculus a forward Protestant subcribeth , sayng : Vt verum fateor &c. That 〈◊〉 may confesse the truthe heerein , they are become 〈◊〉 vnlike to themselues , that wheras in the Papacy ●hey were Religious in their Errours and Supersti●●●n ; now in the light of the knowne truth , they are ●ore profane , then the very Sonnes of the worlde . Which disparity of liues and conuersation ●an be iustly ascribed to no other cause , then ●n that the Protestants were ready to put in ●ractise , what afore they had learned by speculation of their owne Doctrines : which ●oint then being thus , I meane that the Doctrine of the Protestants do depresse vertue , ●nd blandish , contenance , and exalt vice , ●nd thereupon the liues of the Protestants by confession of themselues , and to the disedyfying of their followers ) are becom● actually farre worse , and lesse vertuous , the● the liues of the Catholikes ; I here demaund how it can be warranted by any shew o● reason , that these Doctrines of the Protestants ( begetting so great a chaunge fro● vertue to vice , in their professours ) can b● reputed , but as points of Indifferency ? O● that men belieuing them , practising the● in their conuersation , and finally dying i● them can be saued ? So contrary it is to o● Sauiours prescript : If thou (f) (f) Mat. 19. wilt enter into lif● keep the Commaundements . Sinne being inde● so great an enemy to mans Saluation , as th● God himselfe vouchsafed to be incarnate , 〈◊〉 to suffer an opprobrious death , only for th● taking away of the sinnes of the world .

THE SAME PROVED FRO● the fearefull deaths of the first broachers of Protestancy . CHAP. XII .

IN this next place , we will bri●fly take a suruey of the particul●● deaths of some few of the chief● Protestants , who haue byn th● first stampers or broachers of the Controue●sies betweene the Catholikes and the Pr●testants ; & then we will leaue to the iud●ment of others , whether those kinds of death 〈◊〉 befal ( in Gods accustomed proceedings ) 〈◊〉 men , who first did set on foote and main●yne points and positions of Religion of ●at Indifferency , as that either the belieuing 〈◊〉 not belieuing of them , may well com●ort , and stand togeather with mans sal●ation .

To beginne with Luther , omitting to ●eake either of his vicious life , or of the liues ●f others heereafter set downe , though con●●ssed and displayed for such , by many of ●●eir owne Brethren ; It is certayne , that ●uther (g) (g) Cochlaeus in vita Lutheri . Whose sudden death is also confessed by Dauid Chitracus ( an eminent Protestant ) in orat . funebri Christophori Ducis Megapolitani , these words : Lutherus ipse vesperi mensae assidens , paucis post diam noctem horis decessit . dyed very sudainly : for when at ●●pper being in good health , he had fed ●uteously vpon great variety of meates , & ●ntertayned his guests then with him , with ●itty ( but dissolute ) discourses , the very ●●me night he dyed .

Zwinglius was slayne in the warrs of Ger●any , vndertaken for Religion only , in ●hich warres he dyed not as a Preacher , but 〈◊〉 a warriour & armed in the field ; and yet 〈◊〉 such sort , that Gualterus ( an earnest Pro●●stant ) sayth thus of him : (h) (h) Gualterus in his booke inti●led , Apologia pro Zwinglio . p. 31. Nostri illi &c. ●iuers of vs are not affrayd to pronounce Zwinglius haue dyed in sinne , and therefore to haue dyed the ●●me of Hell .

(i) (i) Cochlaeus in Actis Lutheri 1537. Oecolampadius ( the reputed Bishop of Basill , where he lyeth buried , and a man most forward in spreading the points of Protestancy ) went healthfull to bed , but was found by his wife , dead in the morning in his bed .

Andreas Carolstadius an eminent Protestant , and a great aduauncer of the supposed Ghospell , was killed by the Diuell , as certayne (k) (k) In their Epistle de morte Carolstadij . ministers , euen of Basill , do iustify .

Iacobus Andreas a famous Lutheran , and in other points an earnest Protestant , lyue● and dyed ( as (l) (l) Hospinian . in histor. Sacra . part. 2. fol. 389. Hospinian the Protestant wryteth , ) as if he had had no God , but Mammon & Bacchus ; he neuer praying neyther going to bed , norysing from thence , and that in the residue of hi● life he shewed no Godlines . Who (*) (*) So Zanchius the Protestant affirmeth in his Epistles printed . 1609. l. 2. p. 340. also was once taken in Adultery .

Caluin ( the refiner of all Protestancy , and chiefe supporter of all controuerted points agaynst the Catholikes ) dyed being consumed with lyce and wormes , extremely blaspheming agaynst God : of whose death (m) (m) In Theolog. Caluinist . l. 1. fol. 72. This particular manner of Caluins death is witnessed by Ioannes Herennius ( a Caluinist preacher ) who was present as Caluins death , as he witnesseth in his libello de vita Caluini . Conradus Schlusselburg ( a famous Protestant ) thus wryteth : Deus manu sua potents &c. God with his mighty hand did visit Caluin ; for he despayred of his saluation , called vpon the Diuells , and gaue vp his soule swearing and blaspheming . Caluin dyed being eaten away with lyce ; for they s●bred about his priuy members , that none about him could endure the stench , and smell . Thus far the foresayd Protestant .

Finally Melancthon ( a great pillar of Protestancy ) made so bad an end , as that Morlinus ( his owne scholler , and a forward Protestant ) despayred of his saluation , thus writing in his publike Lectures : Si possem redimere &c. If I could redeeme the Saluation of our mayster Philip Melancthon with the perill of my life , I would do it : But he is caryed to the horrible tribunall of God , to plead his cause there &c. See hereof also Slusselburge in Theolog. Calu. l. 2. art. 10.

Now then , seeing all these men belieued all the fundamental points of Christian Religion ( as the Trinity , the Incarnation , the Passion , &c. ) seeing also they were the most principall men , that first introduced & disseminated Protestancy 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 Religion ; 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 consisteth ( as some would interprete , though falsely ) only in an externall and materiall ( as the Schoolemen 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) (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 ● most glorious Martyrdome ; thus speakin● to God in the middest of his torments : (2) (2) Vbi supra . For thy feare ( ô Lord ) I do suffer these things .

As concerning the (3) (3) 2. Machab . c. 7. Widdow with b● seauen Sonnes : O what spirituall resolutio● appeared in them all ? Indeed able to vpbrayd vs Christians 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) (4) 1. Cor. 10. Apostle witnesseth ) did happen , as in a figure ; whereas the new Testament (5) (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 an● externall Act or Ceremony , they might neuerthelesse inwardly haue retayned and kept their true beliefe touching the Law yet since the performance of so small a matte● as it appeared in outward show , could no● be without greate sinne , and damnation o● the party so offending ; Shall any Christian thinke , that now in the tyme of Grace , an● of the New Testament , which tyme exacteth more perfection at our hauds ( for 〈◊〉 (6) (6) Luc. 12. whome much is giuen , of him much shal be r●quyred ; ) that men professing to belieu● ( with contempt of the Churches authorit● interposed therein ) contrary articles touching Christian Religion , and dying suc● their different fayths ( in which the one syd● must of necessity mantayne a false fayth : that men ( I say ) of both these sides can b● saued , it is against all force of Reason , again●● the iudgment of the Primitiue Church , ● finally against Gods Iustice .

And thus far concerning the two fore sayd examples in the Machabees : Which Booke admitting them for the tyme , not to be diuine Scripture ; yet it is acknowledged o● all sydes , that the Histories recorded in the are true ; and that Eleazar , and the Wid● with her seauen Sonns , performed most worth examples of piety and Religion ; and that they had yielded to the Kings Command in eating of forbidden meates , they had ( as violating the law giuen to them by God ) without repentance , incurred damnation . And this is the iudgment of the auncient Fathers , Catholike Doctours , and the learned Protestants . But let vs descend more particulerly to the doctryne of Recusancy , and examine whether it be lawfull to exhibite our selues present at that Church in tyme of diuine seruice or of preaching , the doctrine of which Church , we hould in our Conscience to be erroneous , and false .

Now , that this kind of going to the Church of a different Religion , is wholly condemned as most vnlawfull and wicked ; I first proue from the iudgment of the Protestants , secondly from the resolutions of the Catholiks . And to beginne with the Protestants , we find this kinde of Recusancy ( I meane to be present at the Sermons or prayers of a different Religion ) is taught by (a) (a) De vitandis superstition . extant in Caluini Tract . Theolog. p. 584. Caluin , the (b) (b) Alledged by Sleydan Com. Englished . l. 7. fol. 87. Deuines of Germany , by (c) (c) In Concil. Theolog. p. 628. Melancton , by Peter (*) (*) In his discourse hereof recited by Melancton , in his Treatise of Concil. Theolog. p. 634. 635. Martyr , & finally ( to omit others ) by Doctour Willet , (d) (d) In his Synops. printed 1600. p. 612. 613. &c. who for the better fortifying and warranting of the sayd opinion , produceth his Testimonies from the authorities of Latimer , Bradford , Philpot , Ridley & others , diuers of which according to this their doctrine suffered death in Queene Maries tyme , as appeareth out of the Acts and monuments of Iohn fox . And thus much for the Protestants .

That the Catholikes doe with the like or greater feruour teach & practise this Recusancie , is cleare by the example of our owne Countrey ; where since Protestancy was first planted , many scores of venerable & learned Priests haue chosen rather to suffer death , then that they would change their Religion , or goe once to the Protestants Church ; their liues being commonly profered them , if so they would conforme themselues , and leaue their recusancy . In like sort many hundreds of the Laity pay yearely great summes of money for their recusancy ; diuers of them enduring further oppressions disgraces , and imprisonments only for the same cause , through the malice , rigour , and couetuousnes of certaine subordinate Magistrates vnder his Maiesty ( whose clemency is most remarkable , and whome God long preserue in a holy gouernement ouer vs ) being heerein mightily wronged through the false and most iniurious informations of their Aduersaries .

Now , that the doctrine of learned Catholikes is answeareable to the practice ●eerein , appeareth from the frequent testimonies of diuers learned men of the Catholike Church of this tyme : yet for greater bre●ity , I will insist in the Authorities only of three , to wit , of Cardinall Baronius , Cardinall Bellarmine , ( the two late lampes of Gods Church ) and of Mutius Vitellescus , then but Prouinciall , now Generall and Head of the ●esuites dispersed throughout Christendome . For some yeares past , their iudgment being demaunded , whether the Catholikes of England for the sauing of their goods , lyuings , and liberty , might goe to the Protestants Church or no , to heare a sermon only , though otherwayes they did not communicate in Prayer & Sacraments with the Protestants ; for the warranting or disallowing whereof there were seuerall reasons brought on either side , all which reasons were proposed and expressed to these three worthy men . These three learned & holy men then ( besides diuers others eminent Doctors and wryters , whom I heare omit ) did giue their negatiue sentence therein , whose particuler words in Latin , I haue thought good heere to set downe .

The Iudgment of Cardinall Baronius

VISIS , & consideratis quae superiùs diligen● peruestigatione in vtramque partem sunt disputata , reiectis omnino & exsufflatis , quae pro par● affirmatiua fuêre proposita , quod scilicet liceret Catholicis adire Ecclesias Haereticorum , vt superiùs su●● proposita , inhaeremus saniori sententiae posteriori , 〈◊〉 Ecclesia Catholica antiquitùs receptae , & vsu prob●tae ; quod scilicet id facere pijs non liceat . Quam rog● nostros Catholicos Anglos amplecti ex animo .

C. Card. Baronius , tit . S. Nerei & Achillei Presb.

That is , I hauing seene and considered ( meaning in the Question of English Catholike going to church ) all those points which haue by● disputed of on both sides , but reiecting and wholly abandoning all the reasons alleadged for the affirmatiue part ( to wit , to prooue that it was lawfull f● Catholikes to goe to the Heretikes Church , ) I do 〈◊〉 hereto the more sound and later opinion , which ●●ciently was receaued of the Catholike Church , a● allowed by vse and custome ; That is , that it is 〈◊〉 lawfull for pious and godly men so to doe . And I 〈◊〉 treate all our English Catholiks to imbrace this 〈◊〉 opinion and iudgement .

Caesar Cardinall Baronius , Priest of the ti● of the Church of SS. Nereus & Achille●

The Iudgement of Cardinall Bellarmine .

CONSIDERATIS rationibus pro vtraque parte allatis , existimo non licere viris Ca●icis in Anglia Haereticorum Ecclesias adire ; mulminùs concionibus illorum interesse ; minimè au● omnium cum ipsis in precibus & psalmodia , ●sque ipsorum Ecclesiasticis ritibus conuenire . I● me propria manu subscripsi .

R. Bellarminus , S. R. L. Prew . Card. Tit. S. Ma. in via .

Thus in English . The reasons brought vpon ●h sides considered ( meaning touching the lawful● or vnlawfulnes of English Catholiks going to the ●●otestants Church ) I am persuaded , that it is not ●full for English Catholikes to go to the Churches Heretikes ; much lesse to be present at their Ser●●ns ; but least of all to communicate with them in ●yers , and singing of psalmes , and other their Ec●siasticall rites and customes . And therfore this my ●gment herein I haue subscribed with my owne ●nd ,

Robert Bellarmyne , Priest & Cardinall of the holy Roman Church , of the Title of the Church of S. Maria in via .

The Sentence of Mutius Vitelleseus then Prouinciall , but now Generall , & Head of the Order 〈◊〉 the Iesuites .

VIDI rationes , quae in hoc scripto pro vtraq● parte afferuntur , & existimo non licere vi● Catholicis in Anglia Ecclesias Haereticorum adire● puto hoc debere esse extra Controuersiam .

Mutius Vitellescus Prou. R●● Soc. IESV .

In English . I haue seene the reasons , whi●● are alleadged in this booke or wryting , for both par● ( meaning for going , or not going to the Protesta●● Church ) & I am of opinion that it is not lawfull f●● Catholikes in England to goe to the Churches of Heretikes : and I am persuaded , that this point ough● to be out of all Controuersy .

Mutius Vitellescus Prouinciall 〈◊〉 the Society of Iesus in Rom●

And thus far touching the sentences 〈◊〉 these three learned men , deliuered in warranting the doctrine of Recusancy in Catholikes .

Now to reflect backe vpon the promise● If the going to the Church of another Religion ( for auoyding of temporall losses , ( and only to heare a sermon of the said Religion ) be to be accounted a Sinne , not be done vnder payne of damnation , as being presumed to beare an externall conformity to a false Religion ( as by all the former testimonies aboue alleaged is plentifully proued ) though the party so offending , may perhapps truly belieue all points of Christian Religion : with what reason then can it be warranted , that both Catholiks and Protestants , conspiring only in the 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 commonly 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 ●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 ●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 ●he calamityes , afflictions , & warres , which liuers States , Countreyes , and Kingdomes ●oe prosecute agaynst their neighbours , and ●ll originally for matter of Religion ; ●s also touching the open rebellion of the Subiects agaynst their lawfull Soueraignes , ●nly for the sayd occasion ; the last fifty yeares , as also these very tymes do giue ouerlamētable examples hereof . Witnesses of this matter ( purposely to forbeare the presidents of our own Countrey ) is Scotland , 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 Docto● Bancroft late pretended A chbishop of Canterbury , as wholly inu●yghing agaynst suc● violent proceedings , made a booke of tha● subiect , entituling it : Of the proceedings of th● 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 thei● lawfull King only for Religion , (a) (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) (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 & Rebellion● 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 Religion ) 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) (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) (c) See Chitraeus in Chron 1593. & 1594. Sueueland , (d) (d) See hereof the acknowledgment of M. Fulke in his answere to Farines declamations . p. 35. Denmarke , (e) (e) See Osiander hereof in Epitom . Cent. 16. pag. 115. Poland , and (f) (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 confessed 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 , o●ly for admitting , or not admitting the differences betweene the Protestants & Catholikes Religion , if both the contrary partyes were not persuaded , that vpon the true or false beliefe of these Controuersies in Religion , their soules Salua●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) (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) (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) (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 .

Conradus (2) (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) (3) In their mild defence of the silenced ministers supplication , to the Court of Parlament . 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) (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) (5) Epist. dedicat . They are headstrong & hardened in Errour , they strike at the mayne points of fayth , shaking the foundation it selfe , and ca●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) (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) (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 deportment and demeanour of Protestants amongst themselues ; for first ( besides the cha●ging one another with flat Heresy ( as is aboue shewed ) they do not only prohibit the (8) (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) (k) Hospinian . vbi supra . of such their aduersaryes ; & being apprehended they commit them to prison ; yea further they proceed , not allowing the (m) (m) So relateth Osiander in Epitom . Cent. 16. pag. 608. &c. Conradus Schlussenb . Catalog . Haeret. l. 13. & vltimo . trauaylers of eyther party common entertaynement , due in all nations to strangers . (l) (l) Hospinian . vbi supra . Finally their dissentions are so implacable among them ( though all be Protestants ) as that in defence of their seuerall doctrines they haue with great hostility taken (n) (n) This is shewed and exemplifyed by Hospinian vbi supra fol. 395. & 397. in like sort by Osiander in Epitom . p. 735. armes one against another , as appeareth ( to omit for breuity all other Presidents ) by the late memorable example in Holland , of the Arminians and Gomorists , who only for some difference touching Freewill between them , did ryse in hostile manner agaynst their aduersaryes ; and ceased not that course , ●till Barneuelt the chiefe of one side and faction was beheaded . All which violence and extremity of courses would neuer haue byn vndertaken , if the diuersity of doctrine ( which is the cause of such & so great exorbitancies ) did consist only in things in different of themselues , and such as did not concerne the necessity of saluation .

The sayd point touching the Protestants dissentions in essentiall articles of faith , is lastly cleerly manifested , by taking a view of their bookes written one agaynst another : ( thogh this method is partly inuolued in the displaying of their particuler condemning sentences aboue alleadged ) the number wherof of amounteth to diuers hundreds ; yet as desirous to be short & compendious , I will set downe the Tytles only of twenty of them ; euen from which Titles the Indifferent Reader may iudge , whether the Authours of them ( being all eminent Protestants ) did maintayne the subiects of their sayd bookes , to be matters of Indifferency , and such as may be eyther way houlden without breach of that true fayth which is necessary to mans Saluation . And further I will forbeare to reckon within this number any booke written eyther for , or against the reall Presence maintayned by the Lutherans , because therein they conspire partly with vs Catholikes , & consequently the controuersy herein ariseth not only betweene the Protestants themselues , but also betweene them and vs . And for more satisfaction of the Reader , I haue also Englished the sayd twenty Titles , from which , coniecture may easily be made , in what bitter style the bookes were wrytten .

First then may be reckoned that booke entituled : Oratio de Incarnatione filij Dei , contra impios & blasphemos errores Zwinglianorum & Caluinistarum , printed Tubingae , Anno Domini . 1586.

An Oration , or Speach of the Incarnation of the Sonne of God , against the wicked and blasphemous errours of the Swinglians and Caluinists .

Alberti Graueri Bellum Iohannis Caluini , & Iesu Christi . Braptae , 1598. in 4.

The warre of Iohn Caluin and Iesus Christ , written by Albertus Grauerus .

Anti-Paraeus : Hoc est . Refutatio venenati scripti à Dauide Paraeo editi , in defensione stropharum , & corrup●elarum , quibus Iohannes Caluinus illustrissima Scripturae testimonia de mysterio Trinitatis , nec non oracula Prophetarum de Christo , detestandum in modum corrupit . Francofurti ▪ 1598.

Anti-Paraeus , that is , a Refutation of a ●enemous booke , written by Dauid Pareus ●n defence of the Deceites & Corruptions , ●y the which Iohn Caluin hath detestably ●bused , or wrested the most cleere testimo●yes of Scripture , touching the Mystery of ●he Trinity , and the Oracles of the Pro●hets touching Christ .

AEgidij Hunnij Caluinus Iudaizans : Hoc est , ●udaicae glossae & corruptelae , quibus Iohannes Cal●inus illustrissima Scripturae sacrae loca & testimo●● a de gloriosa Trinitate Deitate Christi , & Spiri●●s Sancti , cum primis autem vaticinia Propheta●●m de aduentu Messiae , & Natiuitate eius , Passio●e , Resurrectione , Assensione ad caelos , & Sessione ●d dextram Dei , detestandum in modum corrumpe●● non abhorrutt . Wittenbergae . 1593.

Caluinus Iudaizans , or Caluin playing ●he Iew : That is , A discouery ( written by Aegidius Hunnius ) of the Iewish interpeta●ions and Corruptions , by the which Iohn Caluin hath not beene affrayd to corrupt & ●buse the most euident places and testimo●yes of holy Scripture , against the glorious ●rinity , the Deity of Christ , and the Holy Ghost ; as also the Predictions of the Pro●hets touching the comming of the Messias , ●s Natiuity , Passion , Resurrection , Ascen●●on , and his Sitting at the right Hand of ●od .

Conradi Schlussenburgij Theologiae Caluinisticae libri tres , in quibus , seu in tabula quadam quasi ad oculum , plusquam ex ducentis viginti tribus Sacramentariorum publicis scriptis , pagellis , verbis proprijs , & Authorum nominibus indicatis demonstratur , eos de nullo ferè Christianae fidei articulo rectè sentire . Francofurti . 1594.

Three Bookes touching Caluinisticall Diuinity , written by Conradus Schlussenburge , in which bookes it is shewed ( as i● a Table to the eye ) euen out of two hundred twenty and three publyke wrytings of the Sacramentaryes , with speciall noting o● the pages , the particular words , and name of the Authours , that the Sacramentaryes haue no true beliefe almost of any one Article of Christian fayth .

Pia defensio aduersus Iohannis Caluini , Pe●● Boquini , Theodori Bezae , Gulihelmi Clebitij & ● & similium calumnias . Item refutatio Pelagianis● Anabaptistici Caluinistarum erroris , de Baptismo 〈◊〉 Peccato Originali . Adduntur Collectancae plurim●rum Caluini , contra Deum , eius Prouidentiam 〈◊〉 Predestinationem . Erfordiae . 1583.

A godly defence against the deceites 〈◊〉 Iohn Caluin , Peter Boquinus , Theodor● Beza , Wilhelmus Clebitius , and their Associats . Also a Refutation of the Pelagian ● Anabaptisticall errour , taught by the Cal●●nists , touching Baptisme & Originall sinn● Heere are also added certaine Collections out of Caluins wrytings , against God , his Prouidence , and Predestination .

Denominatio Imposturarum ac fraudum , quibus AEgidius Hunnius Ecclesiae Orthodoxae Doctrinam petulanter corrumpere pergit . Bremae . 1592.

A Catalogue of the Impostures & deceptes , wherewith Aegidius Hunnius doth insolently go about to corrupt the doctrine of the Orthodoxe Church .

Argumentorum & obiectionum de praecipuis articulis Doctrinae Christianae , cum responsionibus , quae sunt collectae ex scriptis Philippi Melancthonis : additis Scholijs illustrantibus vsum singularum responsionum , Partes 7. Neapoli . 1578.

Arguments & Obiections concerning the chiefe Articles of Christian Doctrine , with the Answers gathered out of the wrytings of Philip Melancthon : togeather with Commentaries vpon euery Answere , deuided into seauen Parts .

Gulihelmi Zepperi Dillenbergensis Ecclesiae Pastoris Institutio , de tribus Religionis summis capitibus , quae inter Euangelicos in Controuersiam vocantur . Hanouiae . 1596.

In Instruction about three chiefe heads of Religion , called into Controuersy among the Gospellers : by William Zepperus Pastour of the Church of Dillenberge .

Responsio triplex ad fratres Tubingenses , & triplex eorum scriptum de tribus grauissimis qu●stionibus &c. De Coena Domini , de maiestate hominis Christi , & de non damnandis Ecclesijs Dei nec auditis , nec vocatis . Geneuae . 1582.

A threefold Answere to the Brethren of Tubinga & their threefold writing , concerning three most weighty Questions &c. Of the supper of the Lord ; Of the Maiesty of Christ , as Man ; And of not condemning the Churches of God , before they be heard , or called .

Ad Iohannis Brentij argumenta , & Iacobi Andreae Theses , quibus carnis Christi omni praesentiam nituntur confirmare , id est , aduersum renouatos Nestorij & Eutichetis errores , Responsum . Geneuae . 1570.

An Answere to the Arguments of Iohn Brentius , & to the Conclusions of Iacobus Andreas , by which they endeauour to confirme the Vbiquity or presence of Christs flesh euery where : that is to say , against the renewed Errors of Nestorius & Eutiches .

Apologia ad omnes Germaniae Ecclesias reformatas , quae sub Zwingliani & Caluiniani nominis inuidia , vim & iniuriam patiuntur . Tiguri . 1578.

An Apology of all the Reformed churches of Germany , which through the Enuy of the Name of Zuinglius & Caluin , do suffer violence & iniury .

Christopheri Pezelij Apologia verae doctrina , de d●●●itione Euangelij : apposita Thrasonicis praestigijs Iohannis Wigandi . Wittenbergae . 1572.

An Apology of the true Doctrine concerning the Definition of the Ghospell , against the Thrasonicall enchantments of Ioannes Wigandus : by Christophorus Pezelius .

Colloquij Montisbelgardensis inter Iacobum Andreae , & Theodorum Bezam Acta . Tubingae . 1584.

The Actes of the Colloquy at Montbelgard , betweene Iames Andrew , & Theodore Beza .

Veritatis victoria , & ruina Papatus Saxonici , Losannae . 1563.

The Victory of Truth , & the Ruine of the Popedome of Saxony .

Hamelmannia : siue Aries Theologizans . Dia●gus oppositus duabus narrationibus historicis Her●anni Hamelmanni . Neostadij . 1582.

Hamelmannia : or the Theologizing Ramme . A Dialogue against two Historicall Narrations of Hermanus Hamelmannus .

Christiani Kittelmanni decem graues & per●iciosi errores Zwinglianorum , in Doctrina de pec●atis , & Baptismo : ex proprijs ipsorum libris colle●i , & refutati . Magdeburgae . 1562.

Ten weighty & pernicious Errors of ●he Zwinglians , in the Doctrine concerning Sinne & Baptisme . Collected out of their owne books & refuted : by Christianus Kittleman .

Iohannis Mosellani Praeseruatiua contra venenum Zwinglianorum . Tubingae . 1586.

An Antidote , or Preseruatiue agains● the poyson of the Zwinglians : by Ioann●● Mosellanus .

De Vnitate personali & supernaturali duar●● Naturarum in Christo : contra blasphemam Disp●tationem Eusebij Cleberi Pastoris Saugalensis i● Heluetia . Tubingae . 1586.

Of the Personall & Supernaturall Vnity of two Natures in Christ ; against the blasphemous Disputation of Eusebius Cleberus Pastour of Saugall , in Suitzerland .

De gaudijs aeternae vitae : & quomodo Sacramentarij nobis illa gaudia imminuant . Erfordia . 1585.

Of the Ioyes of Eternall life : And how the Sacramentaries , do in part defraude 〈◊〉 of them .

Now from all the premises aboue , I hau● conclude , that if the seuerall opinions among the Protestants be not in their iudgement maters of Indifferency ; but are by themselues truly reputed for Heresies , & the maintayners of them not houldden to be in state of Saluation ; as appeareth both from the Protestants reciprocall condemnations of one another , as also from the former Titles of their owne Bookes written agaynst one another ; then with much more reason may the same sentence be pronounced of the many irreconciliable Controuersies , differently belieued and houlden by the Catholikes and Protestants : And the rather since ( as is aboue sayd ) there is a farre greater disparity and difference of doctrine betweene the Catholikes and the Protestants , then betweene the Protestant , & the Protestant .

THE TRVTH OF THIS FORMER Doctrine , demonstrated from the many Absurdityes , necessarily accompanying the contrary doctrine . CHAP. XVI .

SVCH is the sweet Prouidence of the Diuine Maiesty , in disposall of thinges , as that he euer causeth truth to be warranted with many irrefragable reasons , and falshood to be attended on with diuers grosse and ineuitable absurdityes ; that so the iudgment of man may be the better secured for the imbracing of truth , and remayne the lesse excusable , if in place of truth it entertayne falshood & Errour . Of the reasons conuincing the infallible truth of our doctrine maintayned in this treatise , I haue already discussed aboue , in the tenth Chapter . Now heere I will a little insist in disclosing the many and palpable absurdities , accompanying the contrary doctrine : which point will chiefly rest ( besides some other short insertions ) in a recapitulation of most of the former heads or braunches , aboue handled .

For if this doctrine were true , to wit , that euery one might be saued in his owne Religion ; or that the beliefe only of the Trinity , the Incarnation , the Passion , or the Creed were sufficient thereto , notwithstanding the beliefe of other erroneous opinions and heresies ; Then would it follow , First , that the holy Scriptures of Christ and his Apostles were most false , which haue inueyghed so much agaynst Heresies , and haue denounced the heauy iudgment of damnation agaynst the professours of them , as aboue is shewed ; which comminations and threats the scripture in some places not only extendeth to all Hersies or Heretikes in generall , without (a) (a) Tit. 3. Gal. c. 5. Rom. c. 16. 1. Tim. 1. any limitation ; but also in some other , they are particulerly restrayded to certayne Heresies , seeming of smaller importance then the denyall of the Trinity , the Incarnation , the Passion , the Creed , &c. as is euident touching the denying (b) (b) 1. Tim. cap. 4.2 . Tim. c. 2.1 . Ioan. c. 2. of marriage , and of eating of certayne meates , and touching the Natures of Christ &c.

Now , that the denyall of other inferiour articles of fayth then of the Trinity , & Incarnation &c. is playne Heresy , is demonstrated aboue , both from the definition of Heresy , and from the iudgment of the Primitiue Church .

Secondly , the foresayd doctrine impugneth the definition of Fayth , giuen by the (f) (f) Hebr. c. 11. Apostle ; which definition of fayth comprehendeth a generall beliefe of all articles of Christian Religion , and is not therefore to be limited to any one kind of them . In like sort , it destroyeth the priuiledges & dignity of fayth , set down by the foresayd Apostle ; who (g) (g) Mat. vltimo & Hebr. 11. promiseth saluation to him , that hath faith , as also that without fayth we cannot (h) (h) Ephes. 4. Act. 4. Rom. 12. &c. please God : but such excellencies cannot be ascribed to a Bastard fayth , which belieueth some thinges true , others false ; they are therfore eyther to be giuen to a true entire , and perfect fayth in all points , or els the Apostle grossely erred in assigning to fayth the aforesayd priuiledges ; seing a false fayth is no better , then no faith at all . Againe it depriueth a Christian faith of its true mark or character of Vnity , so much celebrated by the (h) (h) Ephes. 4. Rom. 12. vide Cant. c. 6. Apostle .

Now then if Vnity of fayth be necessary to Saluation , how can both Protestants and Catholikes expect saluation , seeing there is no greater distance betweene the opposite parts of a Diameter , then there is 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) (i) Ioan. 2. scriptura 〈◊〉 potest solui . And agayne : (k) (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 for●sayd want of vnity , and disagreements i● Fayth ; If euery Christian might be saued i● his owne Religion , then might those be saued , which belieue the Articles of the cre●● in a most different sense and manner ; the● 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 ●t in any other sense , different from that intended by the holy Ghost and the Apostles ; ●nd consequently they condemne in their ●udgement and depriue of saluation , eyther ●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 ●ense and construction , different from that of the Apostles . But supposing that the Ca●holikes and Protestants belieued the creed in that true sense , intended 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 Sacraments 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 euen in her Primitiue dayes ( at what time the (*) (*) D. Iewell in his defence of the Apology . Kennitius in exam. Concil. Trident. part. 1. p. 74. & diuers others . Protestants themselues exempt her from errour ) most truly & insufferably erred , in condemning certayne opinions ( which are not fundamentall ) for Heresyes , and their maintayners for Heretikes ; and consequently the Scripture and Christ himselfe haue deceaued vs , by ascribing to the church an (m) (m) Mat. 18. Luc. 10. 1. Tim. 3. &c. infallibility of erring in her definitions of fayth , and condemnation of Heresies , and by commaunding vs to obey the churches authority and sentence in all things , as styling her the pillar and foundation of truth . And further it should follow , that the Church should thus intollerably erre both in generall councells , ( the highest Tribunalls heere vpon earth ) as also in the priuate Authorities and sentences of all the learned Fathers , in those firster tymes .

And thus for example , the councell of the (n) (n) Act. 15. Apostles should haue erred , in decreeing it vnlawfull to eate in those tymes bloud & strangled meates .

In like sort the first councell of (o) (o) Euseb. l. 3. de vita Constant . Epiphan. haeres. 70. Nice should haue erred , in condemning the Quartadecimani for Heretiks , because they would not keep Easter day , according to the custome of the Church . And to pretermit all the other Councells , aboue alleadged , the Councell (p) (p) Euseb. l. 6. Hist. cap. 33. of Rome vnder Cornelius , for condemning the Heresy of the Nouatians ( who reiected the Sacrament of Pennance ) as also for condemning of Anabaptisme .

And thus farre of Councels condemning points of seeming Indifferency , for open & wicked Heresies . But now heere graunting that the sayd points ( as they were houlden by the maintayning of them ) were not Heresyes , & that the belieuers of them be saued , then two mayne absurdities doe immediatly follow : the first , ( as is sayd ) is the erring of the whole Church of God in condemning them for Heresies , they being not Heresies , but true doctrines .

The second : the inconsiderate cariage of the Church in these matters . For to what end or purpose were all these Councells ( consisting of many hundreds of the most graue and Reuerend men of all Christendome ) celebrated with such labour , trauayle out of all countreys , & infinite charges , if the doctrines ( for the impugning , resistng , and condemning whereof they were gathered ) might be indifferently maintayned & defended on all sides , without breach of true fayth , or daunger of Saluation ? The erring of the church is no lesse manifested , in the sentences and condemnations giuen by many of the most auncient , famous , & le●rned Fathers in the Primitiue Church ( not any one Orthodoxall Father contradicting them therein ) agaynst diuers , maintayning opinions that seemed , in regard of the Trinity , Incarnation , &c. of small importance ; ●f so those opinions be not Heresies , nor the belieuers of them Heretikes , but men in state of Saluation . And thus according heerto Flo●inus , though he taught God to be the Au●hour of sinne , might be saued .

In like sort the Heretikes , who in S. Ie●ome his dayes denyed the possibility of the Commaundements ; The Manichees , who ●enyed freewill ; The Eunomians , who ●aught that only fayth doth iustify ; The Ae●ians , who denyed prayer & sacrifice for the ●ead , and tooke away all fasting dayes ; Vigilantius , who taught that Priests might marry , and that we ought not to pray to Saints ; Iouinian , who held marriage better then virginity ; The Donatists , who taught the Inuisibility of the Church ; And finally ( to omit many others for breuity sake ) the Pelagians , who denyed the necessity of Baptisme in Children . All these men ( I say ) might be saued , notwithstanding their former doctrines , if so it be , that euery man might expect Saluation in their Religion ▪ And yet we find , that the foresaid men were branded for wicked Heretikes , & their doctrines for damnable Heresies ( as in the seauenth chapter aboue is shewed ) by Ireneus , Ierome , Epiphanius , Philastrius , Augustine , Theodoret , and others ; diuers of which holy Fathers , writing catalogues o● Heresies did place the foresayd doctrines & their Authours within the sayd catalogues , & this they did without any reluctation o● gain-saying of any other auncient and learned Father of their tymes .

From which consideration I doe gather , if those opinions were not iustly condemned for Heresies , and their Authou● for Heretikes ; Then not only the churc● did fouly erre in so great a matter ; but al● euen the aforesaid alleadged Fathers , to wi● Ireneus , Ierome , Epiphanius , Austine , wit● many such others , should deseruedly be reputed for Heretikes , for their condemning of true Doctrines for Heresies , and the belieuers of them for Heretikes ; and on the contrary syde , Florinus , the Manichees , the Eunomians , Vigilantius , Iouinian , the Donatists , Pelagius , & many other such , should be accompted for their teaching of true Doctrines , Orthodoxall Authors ; and might haue iustly complayned of their insupportable wronges , and indignities proceeding from the pens of the foresaid fathers : An absurdity , which I thinke no man , enioying the benefit of his fiue senses , wil allow ; And yet the admittance of our Newtrallists Paradoxe , inanoidably draweth on this inference .

Another Absurdity accompanying the former doctrine is this ; that Heretikes should be true members of Christs church . This I thus deduce ; for seing by the consent of all learned men , none can be saued , but such as are true members of Christs church , ( for otherwyse Turkes and Iewes dying in the state of Turcisme and Iudaisme , might be saued ) and seing the foresaid registred Doctrines and their Authours are condemned for Heresies & Heretiks , both according to the Authority of Gods church , & according to the true definition of Heresy , aboue in the beginning set downe , ( for the said Heretikes haue made choyce of those their heresies , and do maintaine them most frowardly against the whole church of God , not submitting their iudgments to it ) must of necessity follow , that if those men could be saued , then Heretikes ( continuing Heretikes ) are members of Christs true church : then which , what Paradoxe can in it selfe be accompted more absurd ? or in the iudgment of learned men more incredible ? considering with what acerbity of comportement , the Apostles and all the Orthodoxall , learned , & pious Fathers , both in their wrytings and otherwyse , haue in all ages entertayned Heretikes , as aboue I haue manifested .

Furthermore , if an Heretike ( continuing an Heretike ) can be saued , then hath the auncient church of Christ vsed great tyranny to diuers such Professours , by vndeseruedly punishing such men with losse of Goods , Imprisonments , Excommunication , Banishment , & sometymes with death it selfe ; for such were the punishments appointed by the auncient church , and Christian Emperours against Heretyks , as I haue shewed in the nynth chapter . Againe , supposing the truth of the doctrine of these Omnifidians , yet obserue how repugnant it is to all reason , and otherwise absurde eue● in it owne nature . I will heere passe ouer diuers reasons alleadged in the precedent Chapters , & insist a little in some few of them .

The first : It is certaine , that that Faith which belieueth some articles , and yet belieueth not other articles , which are no lesse true ( and 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 vpon 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 conuersation & 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) (u) 2. Pet. 3. promiseth lybertie , and (x) (x) Iudae vers. 4. transferreth the grace of God into wantonnesse , should be accounted the (y) (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) (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) (a) Tertul. de Praeser . Clauis Paradisi sanguis Martyrum . In vayne likewyse , these later yeares haue diuers lay Persons endured ( contrary 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 Religion ( for which they were vndertaken ) betweene Catholikes and Protestants , were of that reconcileable nature , as that the professours on both sydes ( notwithstanding 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 mankind , let euery man ( who thinketh he hath a soule to saue , or loose ) vndoubtedly assure himselfe , that there is but one true Fayth or Religion , 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 & Counsellours of the whole Realme , to whom he sheweth all his Euidences ; some of which Euidences do cary a title only in grosse and in generall , others proue a more particuler , & more restrayned right to the sayd Lands : Imagine further , that vpon the diligent perusall of these Euidences , the ioynt consent and iudgment of all the sayd Lawyers , should after their longe and serious Demurrs , conspyre in this one point ; to wit , that for the recouering & obtayning of the said Lands , the foreshewed Euidences in generall are not sufficient alone , seeing diuers other men , not hauing any true interest in the sayd Lands , may neuerthelesse insist and vrge their like generall clayme ; but that with the help of the sayd Common Euidences , he must more punctually relye , for the gayning of his presumed inheritance , vpon other more particuler , and personall Conueyances and Assigments .

Now all these learned Counsellours agreeing in this sentence , & fortyfying their iudgments herein , with their owne experience in the like case , with the new Reports warranting the same , with the authority of all the auncient , learned , & Reuerend Iudges before them , & lastly with the force of reason confirming no lesse ; If some one Empericke Atturney or other ( skilfull only by a litle experience in making a Nouerint vniuersi ) should steppe forth ( armed only with impudency and ignorance ) & pronounce the foresayd sentence of all those learned Sages to be false ; and that the party pretending right to the sayd lands were sure by his generall Title and Euidences only , to obtayne the same , all other his more particuler Euidences being but vnnecessary & needelesse theerunto ; who might not heere iustly contemne , and reiect the rash censure of such a fellow ? Or could not the party clayming the former inheritance , be worthily reprehended , if by reiecting the graue Counsell of the learned Lawyers , and following the aduyce of this ignorant man , should finally loose all clayme , title , and possibility to his sayd Inheritance ?

Our case is not much vnlike heerto : Wee all pretend a right to the Inheritance of the kingdome of Heauen ( for we reade , (*) (*) lac. 1. Coronam vitae praeparauit Dominus diligentibus se . ) Our title in generall therto is our beliefe in the Trinity , the Incarnation , the Passion , &c. ( the beliefe whereof is most necessary , but not sufficient . ) All eminent men for learning ( both Catholikes and Protestants ) do proue from the Scriptures , from the authority of Gods Church , from the nature of Heresy , from the definition of true fayth , & from diuers other principles and reasons aboue expressed , that no man can attayne to his heauenly Inheritance , by belieuing only the former fundamentall points of Christianitie , if so he haue not a true , and particuler fayth of many other lesse principall Articles of Christian Religion .

Nowe commeth heere a dissolute , gamnelesse , & ignorant fellowe , not practised in any kind of good literature ( for it is obserued ( as aboue is sayd ) that all our most forward Neutrallists are men for the most part voyde of Learning , Vertue , and Conscience ) who peremptorily out of his Pythagorean chayre ( that is , without any proofe ) affirmeth , that a beliefe in generall of the Articles of the Trinity , the Incarnation , the Passion , is only sufficient to mans saluation ; & that the doctrines of Purgatory , Freewil . Reall Presence , and other Controuersies betweene the Catholiks & Protestants , are not in any sort necessary to the purchasing of our eternall welfare , what way soeuer we hould , but are to be reputed ( in respect of that end ) points indifferent , vnauayleable , and as the Greeke is , meerely 〈◊〉〈◊〉〈◊〉〈◊〉〈◊〉 , or Bye-matters : Who would heere not commiserate the folly , and ignorance of such a man ; but especially pittie the soules seduced by so blind a Guyde ?

THE CONCLVSION of the whole Treatise . CHAP. XVII .

HITHERTO ( Good Reader ) it is sufficiently ( I hope ) demonstrated , that euery Religion , though professing the name of Christ , and belieuing in the Trinity , the Incarnation , and the like fundamentall points of christian Fayth ( if their beliefe in other secondary & lesse principall points be erroneous ) cannot promise to it selfe any security of Saluation ; and consequently that the controuerted articles at this day betweene Catholikes and Protestants touching Purgatory , Freewill , Praying to Saints , Sacrifice &c. are of that great importance , as that the professours on both sides ( to vse the phrase of a blessed martyr (*) (*) Camp. in decem rationib . rat. 10. in the same case ) vnum caelum capere non potest .

It now remayneth to shew , that seeing at this day , there are originally but two different Religions among christians , to wit , the catholike Religion and the Protestant , ( within which are included all its branches and descendents ; ) whether the catholike or the Protestant Religion is that , wherein a man may be saued . But seeing this Subiect is most learnedly and painefully intreated ●f , by many Catholike wryters , who from 〈◊〉 authorities both Diuine & humane haue ●efragably euicted the truth of their owne ●eligion , and falshood of the Protestants ●ofession , ( and consequently that in the ●atholike , not in the Protestant fayth , the ●ules eternall happynes is to be purchased ; ) ●erefore I doe remit the reader for his grea●er satisfaction therin to the perusal of the said ●ookes ; & particulerly to the studying ( ra●er than to the reading only ) of that most ela●orate , learned , and vnanswerable Worke ●f the Protestants Apology of the Roman Church .

Only before I heere end , I must make ●ould to put the Reader in remembrance , with that the Protestant Religion in this former Treatise ( though but casually and incident●y ) is most truly charged ; to wit , First , with ●articuler condemnations passed vpon diuers ●f its chiefest articles , euen by seuerall sentē●es & iudgements of the Primitime church ; ●nd that therefore those doctrines so condemned , & yet after defended with all froward ●ertinacy agaynst the church of God , are hereby discouered for playne and manifest Heresies : this point being further euicted ●mplicitely both from the testimonies of ho●y Scripture , as also from the definition of Heresy aboue expressed . Secondly , that the doctrinall speculations and positions in th● Protestants fayth most strongly mooue t● Wills of such , as beliefe them , to all vice , ●●berty , and sensuality . Thirdly , that God o● of the infinite abisme of his Iustice , hath p●nished euen in this world ( as earnest giuen 〈◊〉 far greater punishment , reserued in the ly● to come ) with most fearefull , vnnaturall , 〈◊〉 prodigious deaths , the first Inuentours in o● age , & Promulgatours of the sayd doctrine● and such deathes , as his diuine Maiesty is accustomed to send to his professed enemyes Fourthly , that Protestancy is torne asunde● with intestine diuisions ; diuers Professour● of it , charging their Brethren-Professour● with Heresy , & despayring of their future saluation . From all which we may conclude that except Heresy , dissolution of manners , most infamous and calamitous deathes , an● disagreements in doctrine betweene one & the same sect , be good dispositions & mean● to purchase Heauen , the Protestant Religio● can neuer bring her Belieuers thereto .

What then remayneth , but who will expect saluation , should seeke it only in the Catholike 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 pres●iption , & a continued hand of tyme , is pe●liarly ascribed the name Catholike : (a) (a) Pacian . Epist. ad Symphron . quae est de Nomine Catholico . Ca●olicum istud , nec Marcionem , nec Apellem , nec Monnum sonat , nec Haereticos sumit autores . That ●yth , which was prophesied to be of that ●lating and spreading nature , as that to it all (b) (b) Esa. 2. & expounded 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) (c) Psal. 2. & expounded 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) (d) Psal. 72. beginning (e) (e) Luc. 4. at Hierusalem , among all nations . ●hat Fayth , the Professours whereof shal be (f) (f) Dan. 2. in which is included the vninterrupted continu●nce of the Church . Kingdome , that shall neuer be destroyed , but ●all stand for euer ; contrary to the short cur●nts of all Heresyes , of which S. Augustine ●us wryteth : (g) (g) In psal. 57. Many Heresies are already dead ; ●ey haue continued their streame , as long as they ●ere able ; now they are runne out , and their ryuers ●e dryed vp ; the memory of then : ( that euer they ●ere ) is now scarce extant . That fayth , the mem●ers whereof , in regard of their euer visible ●minency , are stiled by the holy Ghost , A (h) (h) Esa. 2. wherby is proued ●he Churches euer visibility . mountayne prepared in the top of mountaynes , & ●alted aboue Hills : with reference wherto ●o wit , in respect of the Churches continu●l visibility ) the foresayd S. (i) (i) Tom. 9. in Ep. Ioan. tract. 2. Augustine ●ompareth it , to a Tabernacle in the Sunne . That ●ayth , whose vnion in doctrine both among the professours thereof , and with their head is euen celebrated by Gods holy writ ; sin● the Church of God is therefore (k) (k) Rom. 12. Cant. 6. Ioan. 10. which places prooue the Churches vnity . called o● Body , one spouse , and one sheepfould : which pr●uiledge S. (l) (l) Epist. ad Damasum . Hierome acknowledgeth b● his owne submission , in these words : I d● consociate , or vnite my selfe in Communion with th● Chayre of Peter ; I know the Church to be builde● vpon that Rocke ; whosoeuer doth eate the Lamb out of this house , is become prophane .

That fayth , for the greater confirmatio● whereof , God hath vouchsafed to disioyn● the setled course of Nature , by working d●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. miracle● according to those wordes of our Sauiou● (m) (m) Mat. 10. in which wordes o● Sauiour maketh miracles a signe of true fayth , or of th● 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 confesset● of himselfe : (n) (n) Tom. 6. contra Epist. Manichaei cap. 4. Miracles are among those things which most iustly haue houlden me in the Church● bosome .

To conclude , omitting diuers other Ch●racters ( as I may tearme them ) or signes o● the true fayth ; That fayth , which is of th● force , as to extort testimony , and warra● for it selfe , euen from it most capitall and designed enemyes ; answereably to that , (o) (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) (p) This is proued , in that Protestants , doe not rebaptize Infants or children of Catholike Parents , afore baptized : now these Infants are baptized in the fayth of their Parents , as all children are , 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) (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 : We 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 Religion ; flye Protestancy , as the bane of Christs true Religion , and say with (r) (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 .