QUI NON CREDIT CONDEMNABITUR
Citation (APA): Rev. William Smith, S.J. (2017). QUI NON CREDIT CONDEMNABITUR [Kindle Android version]. Retrieved from Amazon.com
THE EPISTLE DEDICATORY TO THE READER.
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not afraid to entertaine all Religions with such a cold indifferency, as that they would, that saluation may be obtayned in any Religio~;
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these Adiaphorists (whose secret pulse doth indeed beate vpon Atheisme)
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Against these ambidexter Protestants (so to call them)
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infinite of them openly professing Protestancy, yet inwardly perswaded (as is aboue touched) that men of most contrary fayths (so that in grosse they beleeue in Christ) may be saued;
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so that withall he forbeare dooing of all wronge, but leade a vertuous (or at least, a morall) lyfe, though in other articles of lesse importance he may erre.
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for many ages to make choyce only of the Iewishe Nation (a very hand|ful to the whole earth) for his elected people, and to suffer all the rest of the world (generaly speaking) to ly drowned in Idolatry, and therefore to be damned.
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vouchafed not, for the space of many ages, to en|lighten whole Countreys with the Ghospel of Christ, but per|mitted them to continue (to their soules eternall perditio~) in their former Idolatry & Heathenisme;
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he cannot be truly chardged with Iniustice or cruelty, seeing he gaue them sufficient meanes of saluatio~ by the law of Nature, and did not withdraw from them grace sufficient leauing them thereby without excuse.
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suffer men to perishe eternally, and damne them for want of an entire, com|pleate, and perfit faithe in all the articles of Christianity; especi|ally in these times, when no Christian can pretend for excuse any inuincible ignorance in matters of faithe by reason that the true articles of Christian Religion, are sufficiently propounded and diuulged by Gods Church,
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here is no want of Charity, but rather a Seraphicall and burning Charity;
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what greater charity can there be,
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(seeing it is an indisputable ve|rity, that men dying in a false & hereticall faith cannot be saued)
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to premonishe and forwarne withall conuenient sedulity & en|deauour, opportunè, importunè, their Christian Brethren of so great a daunger,
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for ceremony sake it is to be forbor|ne to be inculcated and often spoaken of,
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if Catholikes must be accompted vncharitable for these their admo|nitions,
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by the same reason they must insimulate the Apost|le of the said fault
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seuerely chargeth vs to fly the company and society of an Heretike;
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schismes and heresies among those sinnes, the workers wherof shall not obtaine the kingdom of God.
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I haue thought good to entitle it with the words of our Sauiour: Qui non credit, condem|nabitur. [Note: Marc. 16. ] He that beleiueth not, shalbe condemned; as
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thus reasoneth our Newtralist in Doctrine. 4. Both Papists and Protestants doe agree in
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therfore I will embrace and follow that doctrine
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in which all sides doe agree.
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I haue no more reason to belieue the one side then the other
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therfore my resolution is (contemning the authority of Gods Church
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controuerted points of fayth at this day,
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matters meerly of indifferency,
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neyther the true nor false beleife of them, can eyther further or hinder a mans saluation. Thus
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thus whilest he wilbe of all Religions, he wilbe of no Religion.
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what can be inuented more impious and Atheistical
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pretended cha|rity (forsooth) can promise saluations to al Religions,
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farre more dangerous, then are the warres & contentions of Heretikes.
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make no more accompt of di|uersity of Religions, then others doe of wearing suits of apparrel of different coulours;
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so to end) with the sentence and iudgment of Saint Augustine passed vpon the Pela|gians
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who beleeued in the Trinity, in Christ, and his Passion, were men of moral and honest conuersation;
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yet for houlding that only by the force of nature,
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they are registred for Here|tikes by the saide S. Augustine, & consequently not to be in state of Saluation:
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thus: Neither are the Pelagians such men, as are easily to be contemned for they doe liue continently, and are laudable 6 [...] 7 [...] 8 for their good workes.
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yet because they are ignorant of the iustice of God, and would make it their owne iustice, (meaning, because they taught it might be obtained by their owne naturall force) therfore they are Heretikes. Thus farre Sainct Augustine, with whome I end;
That a man, who belieueth in the Trinity, the Incar|nation, the Passion &c. and yet beleeueth not all o|ther articles of Christian Faith, cannot be saued. And first of the definition of Heresy and an Heretike. CHAP. I.
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greeke Verb aireo, in latin Eligo, to choose or make choice of.
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word Haeresis (loosing its former ge|nerall signification) is restrained by the Apostles, and the ancient Fathers,
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what man soeuer houldeth any erro|neous opinion touching fayth, and being aduer|tised thereof by Gods Church, and not yealding his iudgment in all humility therto, is thereby become an Heretike.
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it may sometimes fall out, that the first inuentor of a false opinion may be no Heretike, as maintai|ning it before it be condemned by the church; whereas the Professors of it, after its condemna|tion, are become Heretikes,
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aforesayd defini|tion of heresy
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is not restray|ned,
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on|ly to the most principall and
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fundamentall points of christian fayth, as of the Trinity, the Incarnacion of Christ, his Passion, the Decalogue and the articles of the creed,
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aswell damned in hell for denying these former, as for these other; though the denyall of these later, do exceed the other in mallice; since the Heresies of them are more wicked & blasphemous.
That euery Christian, though beleeuing in the Trinity, the Incarnation, the Passion &c. cannot be saued in his owne Religion, proued from holy scripture. CHAP. II.
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drawe my first kinde of proofes, from the sacred wordes of holy scripture.
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Heretik in ge|nerall: A man, that is an Heretike, after the first or 16 second admonition auoyd, knowing that he, that is such, is subuerted, and sinneth,
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auoid an Heretik, which he would not haue done, if the sayd Heretike had beene in state of saluati|on:
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condemned by his owne pro|per iudgment: that is, because he aduanceth his owne iudgement, aboue the iudgment of Gods Church,
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he needeth not that publike condemnation of the Church,
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all should auoid all false belieuers, in these words: We denounce vnto you, Brethren, in the name of our Lord Iesus Chirst, that you withdraw your selues from euery Brother walking inordinately, and not according to the tradition,
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if these men here to be eschewed were in state of saluation, they ought not then to be eschewed:
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deniers of these high articles, are 17 not Brethren in Christ;
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yet the Apostle sty|leth them Brethren,
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Heretics still called brothers
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sects &c. They which doe these things, shall not obtaine the kingdome of God: Where wee see is ex|presse mention made of Sects,
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as one only act of fornication, barreth a man from the kingdome of God, so also one Heresie excludeth him from the same.
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make dissentions and scandalls con|trary to the doctrine which you haue learned, and auoid them, for such do not serue Christ
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Certaine men made shipwracke about the faith. Where
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metaphor of shipwracke, therby to ex|presse
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are cast into the sea of eternall damnation.
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sort: If any man come [Note: 2. Io|an. ] vnto you, and bring not the doctrine of Christ, receaue him not into your house, nor say, God saue you vnto him. But a man is bound in charity to suf|fer any one, who is in state of saluation, to come into his house, and to salute him, or say: God saue him.
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euen in lesser points, then the highest articles of Christianity, are cen|sured by Christs Apostles, to be depriued of eter|nall saluation.
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later times certaine shal depart from the fayth,
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doctrine of Diuells, forbidding to mary, and to abstaine from mea|tes. Heere
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Heretikes, Eucratites, Marcionists, Ebionists, & such like, who denyed Matrimony, as a thing al|together vnlawfull, and prohibited absolutly at al tymes,
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yet euen for these two former Heresies tou|ching mariage, and eating of meates, and not for the Trinity, or Incarnation, they are sayd by the Apostle to departe from the fayth of Christ, and to attend to the doctrine of Diuels.
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attend to the do|ctrine of Diuels, are not in state of saluation.
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this one authority alone is suffici|ent to ouerthrow this phantasy of our Newtra|lists;
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writing of certaine Heretiks erring touching the Resurrectio~ of the body,
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thus: Their [Note: 2. Ti|moth. 2. ] speach spreadeth like a Canker,
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erred from the truth, saying that the Resurrection is already past,
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as a Canker neuer leaueth the body, till by little and little it wasteth it away; so their speaches by degrees, poyson and kill the soules of the hearers.
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these Heretikes continuing and dying in the foresayd heresy, could not be saued;
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in killing and destroying the soule, resem|bleth a Canker,
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S. Iohn, who calleth certaine Heretiks, Anti-Christs, saying: Now [Note: 1. Ioan.
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many Anti-Christs, who went out of vs,
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belieued in the Trinity, in the Incarnation
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only they erred tou|ching the person and natures of Christ, and yet they are figuratiuely styled Anti-Christs, and are sayd to departe out of the church of Christ.
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a place in S. Peter in my iudgment most vnanswerable,
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thus: In the Epistles of Paul there are certaine thinges hard to be vnderstood, which the vn|learned and vnstable do peruert vnto their owne de|struction. Now
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these things hard to be vnderstood in S. Pauls epistle, do not concerne the doctrine of the Trinity, the Incar|nation, the Passion
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misvnder|standing of them doth cause (as the Text sayth) the destruction, that is, the damnation
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those difficultyes in Saint Pauls epistles insinuated by Saint Peter, cheifly touching Iustification;
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where we find by an ineuitable deduction, that a false faith touching Iustification only ca~not stand with saluation.
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fayth through an infal|lible certainty causeth those thinges to subsist, and haue a being in the mind of man, which thinges 26 are yet to come,
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fayth causeth the vnderstanding to giue assent to those points, which it vnderstandeth not, acknowledging them to be more certaine, then any thinges whatsoeuer,
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Trinity, and the like, and this not articulately, but only by way of deduction;
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also it contayneth al secondary points of Religio~,
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setteth downe, that to belieue Noas flood or the deluge of the world by water for sinne, is an article of fayth:
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Apostle vnder|taking to set downe the true definition of an auai|leable fayth,
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silently omit the sayd 28 articles of the Trinity, Incarnation, Passion, &c. he in that chapter not expressely speaking one word of them.
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must belieue diuers other dogmaticall articles of Christian Religion.
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sayd: He [Note: Marc 16. ] that beleeueth not, shalbe condemned. He did speak of the belieuing (at least implicitly) of the whole corps of Christian fayth and doctri|ne,
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Apostles: Preache the Ghospell to all Creatures. He did vnderstand the whole Ghospell; which contayneth many other points besides the Trinity, Incarnation, Passion, &c.
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more: Our fayth is the victory, which ouerco~|meth the world. 1. Ioan. 1.5.
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what fayth is vnderstood or meant? If it be answe|red a true, entyre, and perfect fayth,
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vnperfect and mungrill fayth, be|leeuing some point of Christian Religion, and re|iecting others;
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fayth, being partly false and partly true, I say, it can neuer de|serue these prayses giuen by the Euangelists,
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attribute of true Christian fayth, which is vnity in fayth
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one Lord, one fayth, one Baptisme. Where
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be, one [Note: Rom. 12. Cant. 6. Ioan. 10. ] bo|dy, one spouse, and one flocke of sheep, a truth so e|uident,
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thus Lu|ther himselfe (to omit others) writteth. A [Note: Tom. 3. Witte~.
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neyther haue any Heretikes at any tyme beene ouercome by force or subtilty, but by mutuall dissention;
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spirit of giddi|nes and disagreement.
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after it hath vndergone a definitiue and sententionall decree of Gods Church, is necessa|rily to be belieued:
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after this Councell had by the assistance of the holy Ghost, defined them to be Canonicall, then it was, and is heresy to de|ny them
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it is Gods good pleasure and wisedome, not to reueale to his Church al articles of fayth in the beginning and at one tyme,
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fayth of a Christian is capable of dilatation, and of a more lardge vnfoulding or exposition, but not of any contrariety in beliefe, change, or alteration.
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it may well stand with Christian fayth in the beginning, not to accept the former bookes for canonicall,
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but it standeth not with true fayth, that one man should positi|uely beleeue as an articie of fayth, that the Ma|chabees and the rest
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are not canonical Scripture,
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one of these contrary beliefes, must be Heretical.
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discerne, whether the fayth of all these seuerall professors, doth inioy the foresayd marke of vnity in doctrine or no.
The same proued from want of vnity in Fayth between Catholikes and Protestants, touching the Articles of the Creed: and from that, that the Catholike & Protestant do agree in the beliefe of diuers ar|ticles necessarily to be beleeued, and yet not expressed in the Creede. CHAP. IIII.
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beleeue the words of the creed, in a sense different from the intended sense of the Apostles (and consequently in a false sense) is no better, then not to beleeue at all:
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false construction drawne from the creede (no lesse then from the Scripture) is not the word of God, but the word of man,
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doth not beleeue the creed at all, but only beleeueth the worde of man, which euer standeth subiect to errour and mistaking.
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decreeth
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from all eternity, that some men (lyuing in the eye of the world, and in their owne conscience neuer so vertuously) shalbe damned
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saying of S. Augustine quest. 29. sup. Iosue. who imagineth God such, as God is not, he carryeth euery where another God, to wit a false God
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Touching the 2. article,
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be|lieue in Christ, who is God of God, and equall with his Father;
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wheras the Protestants doe belieue in Christ,
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inferiour to the Father,
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Lutherans are generally of the same opinion.
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greatest part of Protestants doe interpret
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by the 39 worde hell: vnderstanding the graue:
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Christ suffred great anxie|ty
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most blasphemously Caluin teacheth, that Christ vtte|red words of desperation in saying: my God, why hast thou forsake~
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Catholikes and the Cal|uinists doe belieue hereby, that Christ truly in body ascended
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Luthe|rans doe teach, that Christs body is in all places, with the diuinity;
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therefore it did not really after his passion, ascend vp into heauen,
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will so iudge man, as that his good workes, receauing all their force from our Sauiours passion, shalbe rewarded;
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that Christ shall then re|ward only a bare
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Article: I belieue in the Holy Ghost. Whereas
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] Caluin will not haue (contrary to all An|tiquity) that passage of Scripture Psalm. 33. By
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by the spirit of his mouth, to be vnder|stood of the diuinity of the holy Ghost.
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three, that giue testimony in Heauen, the Father, the VVord,
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potius. Finally, Luther was so farre from acknowledging the Holy Ghost, to be the third person in the Trinity, or to acknowledge the Trinity it selfe,
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My very soule doth hate the worde, homousion, or con|substantial.
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holy Catholike Church. The Catholikes do beleeue this to be a visible company of me~ professing
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some are predestinated,
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Protesta~ts do belieue this Church to consist only of the elect
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article: The Communion of Saints. The
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Saints in Hea|uen, the soules in Purgatory, & men vpon earth,
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one part doth helpe the other with their most auaileable prayers, and intercessions.
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10. Lastly touching the article of, Forgiuenes of sinnes, we
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Protestants disallowing all inherent iustice,
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ius|tice of Christ is (as they teach) only imputed vnto sinners; so as wee remaine still sinners, though sinnes be not imputed
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truly the creede, who belieueth it in that sence, in which the Apostles did wryte it,
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that he belieueth the creede, who belieueth the words of it in generall,
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except he belieue it in that one particuler sence (and none other) which was intended by the holy Ghost, when it was first fra|med by the Apostles.
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graunting for a tyme, by an Hypotesis or supposall, that a man did beleeue
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yet followeth it not, that this beliefe (though it be necessary) were sufficient
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diuers points of Christian Religion, houlden necessarily to be beleeued in the iudgment both of Catholi|kes and Protestants
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certaine diuine wry|tinges of infallible authority, penned by the holy Ghost,
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we find no mentio~ in the Creed, and yet all men are bound vnder payne of damnation to beleeue, that such wrytinges there are: since otherwayes
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there were not sufficient meanes left to beleeue, that it were a sinne to breake any of the ten Commande|ments, or
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Secondly, That there are spirituall substan|ces, which we call, Angels,
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Thirdly, That there is any materiall place of Hell,
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by the worde Hell, the Graue is vnderstood by most of the Prote|stants.
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20. Ninthly, That Circomcision is now forbid|den, as a thing most vnlawfull and vngodly.
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Apostles Creed, cannot be a sufficient boun|dary to containe and limit an auaileable fayth.
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what hope can that man haue of his saluatio~, who beleeueth, that there are neither any diuine Scripture, nor any Decalogue
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nor that there is any place of hell for the damned, nor finally (to omit the rest) that there is any eternity of punishment?
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heere I dispute against those, who maintaine with wounderfull pertina|city of iudgment, that it is sufficient to saluation, to beleeue only the articles (& nothing els) which are contayned in the Creed;
CHAP. V. The same proued from the want of vnity in fayth be|tweene Catholikes and Protestants, in articles neces|sary to be beleeued, and yet not expressed in the Creede.
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restraine my selfe, only to these Controuersies,
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immediate meanes, of our grace & saluation;
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dissent in the meanes of ob|tayning grace, & purchasing of saluation;
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necessity be inferred, that both the Protestants and the Catholikes continuing in such their state, cannot obtaine grace and saluation:
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euen naturall reason teacheth vs, that he neuer shall attaine the end, who vseth eyther not the same meanes, which are only and necessarily instituted
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(at least in voto) by meanes of confessing the sayd sinne to a Priest,
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either the Protestant for want of this sacrament (after he hath mortally sinned) cannot be saued,
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adoring of it. And thus eyther the Protesta~ts, as not feeding vpon this celestiall food, shall not haue life euerlasting, if the Catholikes doctrine heerein be true; or
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affirming that who once hath true fayth, is most assured
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meere presump|tion, are willing according to the Apostle, Phil. 2. To worke their saluation with feare and tremblinge. To
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by thinking himselfe to be iust, is by this meanes become iust;
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offe|reth to euery Christian sufficient grace, whereby he may be saued, and therefore they do encourage euery one to endeauour
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diuers there are, who notwithstanding al their en|deauour to beleeue truly, and liue vertuously, yet they cannot, nor shall not be saued.
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Protestants do absolutly teach an impossibility of keeping them. And thereupon Luther thus affirmeth: The ten Commandements [Note: Ser. de Moyse. ] appertaine not vnto vs.
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supreme Pastour vpon earth; that who doth not 53 communicate with him,
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cannot be saued. The Protestants doe teach, that the Bishop of Rome is that Antichrist
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these pointes, of which I haue made particuler choise to insist vpon
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meanes of pur|chasing of grace, of remission of our sinnes, and obtayning of saluatio~,
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immediatly concerne saluation, and become necessary meanes thereof,
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if (by a supposall) they be not of that nature, but false in themselues, and the 54 contrary doctrines true, then cannot the Catho|likes (as beleeuing false doctrines
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who neglecteth necessary meanes, shall neuer attayne
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euery false beliefe, is comprehended within the definition of heresy,
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choise of a new or false doctrine, wilfully main|tayned against the Church of God;
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eyther the Catholikes or Prote|stants for their persisting in this false beliefe, or heresy, shalbe damned.
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sense and not the wordes make the creed)
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they both do not beleeue one and the same Creed, but haue to themselues seuerall Creedes.
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wholy depriued of all true iudgement, reason and discourse, and for want thereof, may deseruedly be ranged among
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become as Horse and Mule, which haue no vnderstanding.
CHAP. VI. The same proued from the authority and priuiledges of the Church, in not erring in her definitions, and con|demnation of Heresies; and first by Councells.
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church of God is indued with a supreme prerogatiue, in not erring in her definitio~ of faith or condemnation of heresy.
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Church of God, is the pillar and fou~|dation of truth; what more perspicuous? And
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threatned by Christ himselfe, that who will not heare the Church, shalbe ac|counted, as an heathen
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spea|keth to his Apostles, and in them to the whole Church: [Note: Luc. 10. ] He that heareth you, heareth me. But if the Church, could erre, neyther would Christ referre vs to the Church (especially vnder so great a penalty)
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if the Church should erre in its definition, or resolution of Fayth,
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Apostles in making the Creede, would haue omitted that Article. I belieue the holy Catholike Church. For why should we be bound to belieue the Church,
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more sober and learned Protestants doe indispu|tably subscribe;
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This basis or foundation of the Churches not erring, being thus firmely layd,
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by the frequent attestations of the chiefe doctors
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not being contradicted therein, by any other orthodoxall Fathers, or doctors of the same age;
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mortall sinne im|mediatly to haue eaten of blood, and strangled meates; so as before it being a point of indifferen|cy, is now made necessary.
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third Councell of [Note: Cau. 47. ] Carthage (wherat
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decreed, that the booke of the Maccabees with some other bookes, should be acknowledged as canonicall;
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booke of the Machabees, teacheth prayer for the dead,
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doctrine of the Nouatians
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excluding and denying thereby the sacrament of Pennance) was condemned with the thunderbolt of Anathema. In
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condemned Origen for his heresy, in which he taught that the deuils should in the ende be sa|ued;
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condemned all them for Heretikes, who taught, that the Images of Christ, & of his Saints, were to be depriued of all due respect and reuerence,
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restrayned my selfe, 66 only to those Councels (this last only excepted) which were within the first fiue hundred yeares,
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certaine, that eyther the Catholikes, or the Protestants, do make choise of new opinions
The same proued from the authority of the Church, condemning heresies, manifested by the writinges of particuler Fathers. CHAP. VII.
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shyning lamps of Gods Church, whose authorityes that all succeeding ages, are to reuerence,
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those very articles of fayth, were reputed by the Fathers of the primitiue Church, for heresies, & the denyers of them for Heretikes,
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we cannot find any Doctor, or Writer of the same ages, who contradicted the foresayd Fathers,
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my greatest choise (some few only excep|ted) shalbe of the Controuersies, remayning still at this day, betweene the Catholikes and Prote|stants.
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That God was the author of sinne, was maintayned by Florinus, and
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opinion touching the impossibility of the Commandments, was maintayned by cer|taine Nouelists of those tymes,
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That man had not Free-will, is auerred by the Manichees,
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That fayth doth only iustify, was con|demned for an heresy in the Eunomians by [Note: Lib. de haeres. c. 54. ] S. Augustine, who
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it first pro|ceeded from the false vnderstanding of S. Paul in his epistles.
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The Heretike Aerians 71 do teach, that we ought not to pray or offer sacrifice for the dead: that solemne fasting dayes are not to be cele|brated, but that every one is to fast, when it pleaseth himselfe, least otherwise he might seeme to liue vnder the law. Thus farre S. Augustine.
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They admit for Priests, men, who are eyther Virgins, or continent, or if they haue wiues, do cease to become husbands.
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marriage and virginity was of equal dignity, was defended by Iouinian, who
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that there is no disparity, or difference of merits in tyme to come.
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Church was not euer visible, was taught by the Donatists, but
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Donatists do detort the Scrip|ture,
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that the Church thereby may seeme to haue suffered defect, or perished out of the whole world.
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Baptisme of children was not ne|cessary, was taught by the Pelagians,
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images of Christ & his Saints, was sacrilegiously denyed be Zenaias
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That we ought not to pray to Saints, or to worshippe their Relikes, was maintained by Vigilantius, but condemned for heresy
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accounted no Christian, but eyther an Eunomian or a Vigilantian.
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VVhat is so sacrilegious (O you Donatists) as to breake, deface, cast downe the altars of God,
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lesse perti|nent to the Controuersies of these tymes) how the errour of Origen touching the saluation of Diuells
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error of Tertullian denying second marriages,
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both these Doctors (I meane Tertullian, and Origen) had otherwise by their learned writinges,
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subiect of the said heresies, was neither touching the Tri|nity, the Incarnation,
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or the articles of the Creede;
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going into a publicke bath, & finding Cerinthus the Heretike to be with|in the bath, ranne presently out of the bath,
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flee from hence, for feare least the bath fal vpon vs,
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answered: Yea, I know thee for the chiefe child of Sathan. To
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sayth: These opinions [Note: Iren. in epist. ad Flori. ] of thyne (O Florinus) to 76 speake friendly, are not true nor holsome.
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would haue stopped his eares, & cryed out (according to his fashio~) O good God, vnto what miserable tymes, hast thou re|serued me, to heare these thinges?
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presently would haue runne out of the place, where he had beene standing or sitting, where such doctrine had beene vttered. But
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to reflect a little vpon the premises: Ce|rinthus, Marcion, and Florinus, did all belieue in the Trinity,
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erred only in lesser points, and yet wee see what sharpe repre|hensions,
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S. Iohn, & S. Policarpe his scholler, As to fly out of their compa|ny, to acknowledge one of them to be the child of the Di|uell, to stoppe their owne eares, for not hearing of their errours &c. All
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transcended the boundes of Charity, if their errours had rested vpon mat|ters only of indifferency,
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writting: Haeretici [Note: Dial. contra Lucif. c. 1 ] quicumque, Chri|stiani non sunt. VVhosoeuer are Heretikes, these men are not Christians. S.
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will not suffer any sylla|ble of the diuine decrees to be corrupted, but for the de|fence therof (if necessity forceth them) will vndergoe any kind of death. Tertullian
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chast, continent, not couetous,
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ministring hospitality to the poore,
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sober, frugall &c. but yet if he be an Heretike, certainly no man doubteth, but for this alone, that he is an heretike, he shall not possesse the kingdome of God. A
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altogether there is made a certaine golden and wholesome chaine; therefore if but one opinion or article be taken away, or made doubtfull, the whole chaine of fayth will be come broken. And
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showeth, that all Heretikes whosoeuer, are his enne|myes; saying: He that is not with me, is against me,
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who pareth away a little of the Kings siluer, maketh the whole peece therof, to be adulte|rate;
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he indeed denyeth Christ, who doth not confesse all pointes of fayth, instituted by Christ. Thus
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For that Heretikes, continuing Heretiks, cannot be saued, is demonstrated; first, from those fearefull threats & comminations of the Apostles thundred out a|gainst Heretikes
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Now if the sayd false doctrines, be not heresyes, then haue the Fathers of the primi|tiue church, generally erred in defyning them for heresyes, and consequently the whole Church of God represented in the Fathers, as in her Pastors and Doctors, hath also therein erred, which is re|pugnant to the holy [Note: Math 18. Ioan. 16. 3. Ephes. 1. ] Scripture, and our Saui|ours promise.
The same proued from that principle, that neither He|retikes nor Schismatikes, are members of Christs Church. CHAP. VIII.
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againe: They [Note: 1. Io. 2. ] went out of vs, that
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out of the Church, of which we are.
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vnion chiefly consisteth in the profession of one fayth;
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Heretikes are no members of the Church, and therfore cannot be saued.
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that Policarpe did conuert many Heretikes vnto the Church; therefore it may be concluded, that those Heretikes before their conuersion, were out
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after the manner of Apes, who not being men, yet would be accounted to be men. The
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praemia &c. He arriueth not to the rewards of Christ, who leaueth the church of Christ, he is an alien,
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denomination or name not from our Lord Ie|sus Christ, but from some other (as the Marcionists, Va|lentinians, Montenses, &c.) are not the Church of God, but the synagogue of Antichrist. Finally S.
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who hath not this spirit of God, the same ma~ is not of God. Thus
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Laodicean Councell doth directly condemne, communion with Heretiks, eyther in marriage or prayer.
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Schismatikes, who if they be neyther of the Church of God, nor can iustly expect any saluati|on (during such their state) then à fortiori, no He|retike, can expect any saluation;
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for Schisma, being a greeke word, commeth of the verbe Schizo, which is scindere, therefore
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writeth of Schismatikes: Qui [Note: Lib. 4. ep 9. ad
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Those, who agree not with the Bishop (meaning the su|preme Bishop of Gods Church) are not in the Church. And
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very signification of this word schisme, is a suf|ficient and vehement condemnatio~
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Schismatiks, though they consent with the Church of Christ, in doctrine,
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but in altera Ecclesia, meaning in a Church different from the Church of Christ. S.
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saying:Firmissi|me tene &c. Beleeue for certaine, and doubt not that 87 only Pagans, but also Iewes, Heretikes, and Schisma|tikes, who dye out of the Catholike church, are to go to euerlasting fire.
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pronounceth, That dying in such your state, you are all depriued of all hope of saluation. Good God, what stupor & dulnes of yours is this?
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wilfully depriue your selues, of the participation of the Sacraments, and therby of grace & of the remission of your sinnes,
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noe small signe of mans future damnation, deli|beratly and willfully, yeare after yeare, to diuide himselfe from the Church of Christ,
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thus dissembling with God, serue but as bellowes the more to blowe that dreadfull fire.
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Oh how great interest then, are you to pay in the end, for the enioying of this your mispe~t time?
The same proued by arguments drawne from reason. CHAP. VIIII.
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all men, enioying the faculty of reason, may the more easily subscri|be to so vndeniable a verity,
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fayth is a supernaturall habite, not obtayned by the force of Nature;
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we beleeue a point of fayth, tho|rough the authority of God reuealing, and the Churche propounding.
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an|cient Vincentius Lyrinensis, in the beginning of his Commonitorium, deseruing to be stamped in chara|cters of gold: I [Note: Initio commoni|torij. ] haue demanded (sayth this Au|thour) very many thinges, of many men, excelling & renowned for learning,
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by what way, I might fortify my fayth, in tyme of he|resyes arysing:
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traditione. First by au|thority of Gods word: secondly, by tradition of the Catholike Church. Thus farre Vincentius.
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though it be materially true, and not through this former au|thority, this is not supernaturall beliefe in vs, but only an opinion
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Euen as the Turke beleeueth, that there is one God, Creatour of the world, yet this his beleefe is no true fayth, but only an opinion of a thing, which is true;
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grounded only vpon his Alcoran, being otherwise a fabulous booke,
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hath no true and supernaturall beliefe of the Trinity; but only beleeueth that there is a Trinity, because he is persuaded thereto, only by his owne reason, or through some other hu|mane authority.
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the same man hath no true fayth of the Trinity, of the Incarnation, and consequently for want of a true, and super|naturall 94 fayth cannot be saued,
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who beleiueth not only for Gods authority,
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the same man belieueth not any other ar|ticle at all,
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begetteth a suspition or doubt of Gods authority,
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Explicite fayth is that, which all men vnder paine of damnation, are bound ex|pressely to beleeue, as the Trinity, the Incarnati|on 95 of our Sauiour, his passion, the Decalogue, or ten Commandements
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pointes, which a man is not bound expressely and distinctly to be|leeue in particuler
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rest in the iudgment of the Church, co~cerning all such points, and what the Church of Christ houldeth therein, implicitly to beleeue.
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Protesta~ts (though they forbeare the phrases, of Explicite and Implicite fayth)
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in nature so intri|cate, that few haue tyme, and leasure, fewer strength of vnderstanding to examine them,
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things of such conseque~ce, but diligently to search out, which among all
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this fayth is destroyed with one act of heresy, whether it be about Purgatory, Prayer to Saints, Freewil, or
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he may seeme to beleeue: but without fayth (that is, without true, infused, and Theological faith) it is impossible to please God, as the [Note: Heb. 11. ] Apostle assureth vs.
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therefore it euidently followeth, that they haue no true beliefe, euen of those gene|rall and fundamentall articles.
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God himselfe, by nature as his instrument) hath ingrafted in all men,
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Nature hath implanted in ech mans soule, a secret remorse of Conscience for sinnes
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as also a feare of future punishe|ment, to be inflicted for the sayd sinnes perpetra|ted:
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from hence it may infallibly be co~|cluded, that sinne it selfe is to be auoyded, & that after this life there is a retribution of punishment,
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other|wayes it would follow, that God should insert in the soule of man (idly, vainly and as directed to no end) certaine naturall impressions & instincts,
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Professours of all Religions whatsoeuer (both true and false) haue beene most ready to expose their liues in defence of any im|pugned part,
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generall instinct of God, impressed in mans soule, teaching each man, that 100 death it selfe is rather to be suffered, then we are to deny any part of fayth and Religion
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Athe|nians, who were Heathens
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were most cautelous, that no one point should be infringed or violated touching the worshiping of their Gods. The like religious seuerity was practised by the Iewes,
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threat|ned for adding to, or taking fro~ more or lesse, the~ was set downe by the Euangelist in this one booke, how can then both the Catholiks and Protestants haue their names writte~ in the booke of life?
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eyther the Catholike addeth more to the fayth
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or the Protestant ta|keth from the sayd fayth
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no points of true Religion, are of such cold indif|fere~cy, as that they are not much to be regarded,
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a man is to vndergo all torments, yea death it selfe, before he yeald, or suffer the least relapse in denying any of the sayd verityes.
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the differe~t effects, which the contrary doctrines betweene the Catholiks & the Protestants produce in mans soule,
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beleeuing of such opinions which of their owne nature do impel, & as it were viole~tly draw the soule to vice, loosenes, & impu|rity of manners & conuersation, ca~not stand with the hope of eternal happines.
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vnderstanding (in which reside fayth & all false doctrines) doth dictate to the wil:
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the will must worke and exercise it selfe according to those false principles, which the vnderstanding suggesteth to the will for true,
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greater facility, in regard of the prones of mans nature (through our first Parents fall) inclined to liberty, pleasure, and sensuality.
The same proued from the different effects of vertue, and vice, which Catholike and Protestant Reli|gion do cause in their Professors. CHAP. X.
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pag. 1335. ] ten Commandements were giuen not to do them, but to know our damnation, and to call for mercy to God. As
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if the comandments were neither giuen vs to keep, nor we haue power to keepe them, why should the theife forbeare to steale, or the homicide to com|mit murther?
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this doctrine discourageth a ma~ from liuing vertuously,
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as necessary, as to eate, drinke, purge, make cleane the nose
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how forci|bly doth it inuite (or rather impell) all people vnmaried (either men or women) to satisfy their lust by their owne incontinent liues?
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great encouragement doth it giue to maried persons to violate
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through absence, or longe sicknes, or some other suddaine and accidentall impotency, cannot render the debt of matrimo|ny?
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they are exprese|ly taught that they haue not the guift of Chastity, and that it is not in their power, to liue chastly & continently.
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that the most grieuous sinnes whatsoeuer, being committed by any one, that hath true fayth, are but veniall;
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no sinnes are imputed to such, who haue true fayth.
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D. VVhitakers teacheth: Si
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nocent. Sinne is not hurte|full to him, who actually beleeueth: who did lear|ne this of his graund Maister Luther, who
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make small accompt of omitting any sinne;
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pardoned him, as soone as it is committed.
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of Reprobation, and deniall of Freewill, mightily disanimateth and 106 discourageth the beleeuers thereof, from em|bracing of vertue, and eschewing of sinne;
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cannot be saued, to what end should they seeke their owne saluation, by a true fayth, auoyding of sinne,
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why should we bend our best endeauours, to embrace vertue and to flye all vice; since it is not in our power
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their suppo|sed certainty of saluation:
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dissuade all the be|leeuers therof, from exercising an austere pious, 107 and Religious life, and to engulfe themselues in all kindes of enormityes and sinnes;
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no sinne can endanger the predestinate,
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Doctour Fulke to say of Dauids Adultery: Dauid [Note: In
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] when he committed adultery, was, and remayned the childe of God. And Beza himselfe to the like purpose,
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incline men, to sa|tisfy their desires, in all vice,
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iustification by fayth only extinguisheth al exercise of vertue,
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acknowledge|ment euen of some learnedst Protestants;
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we haue now learned to be saued, by only fayth in Christ &c. VVe cannot satisfy by our fasting, prayer, &c.
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trusteth to be saued by a bare & naked fayth (de|ceauing himselfe) without good workes,
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first Lu|ther thus writeth
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] although he would, he cannot loose his saluation, by any sinne, how great soeuer, vnles he will not beleeue. And
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who chaungeth his riche estate, wherein he may serue God, for a poore: so contrary is he to the iudgement of our Sauiour, Matth, 10. saying: If (x) thou wilt be perfect,
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mariage is as gould, and spirituall, or single life as dunge. And
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vertues of fasting, voluntary po|uerty, and perpetuall virginity,
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a man is much deterred from sinning, through the shame that he is to endure, by confessing his most secret sinnes to a Priest; as on the con|trary, it much enboldeneth one to sinne, if he be fully perswaded by his owne Religion, that confession of them vnto God alone, is suffici|ent.
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of Purgatory, how doth the denyal of this doctrine open the sluce to all libertye?
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freeth a man from all feare of suffering any punishment after this life; and this vnder couler, that Christ hath satisfyed for the sins
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by which reason, we may as well say, that we neede not to pray at all, since Christ in the tyme of his passio~, prayed for al.
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they might eyther affir|matiuely or negatiuely be houlden without all da~|ger of saluation: such were the heresyes of [Note: See heerafter S. Austin heres. 43. ] Ori|gen,teaching that the Diuells in the end of the world should be saued, of S. Cyprian touching re|baptization,
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said doctrines, which breath nothing but dissolution and all turpitude of man|ners euen in speculation, must forcibly and imme|diately touch the pulse of the wil;
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Ecclesiast. 40 Death, bloude, contention, edge of sworde, oppression, hunger, contrition, which, are created for sinners. And
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acknowledgeme~t of Protestants themselues,
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Catholikes, are commonly of a more vertuous and better edification, then the liues of Protestants,
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now euery man neyther sayth, nor knoweth any thinge, but how to get all to himselfe, by exaction, pillage, theft, lying, vsury &c. To which Confession
Note - Location 1373
Protestants get things by exaction etc
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whereas in the Papacy they were Religious in their errours
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now in the light of the knowne truth, they are more prophane &c. then the very sonnes of the world. Which disparity of liues and conuersation,
Note - Location 1378
Worse than worldlings
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doctrines of the Protestants doe depresse vertue, and blandish, countenance, & elate vice,
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become actually farre worse and lesse vertuous,
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doctrines of the 115 Protestants begetting so great a change from ver|tue to vice in their professours,
The same proued from the fearefull deaths of the first preachers of Protestancy. CHAP. XI.
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particuler deathes of some few of the chiefest Protestants, who haue beene the first sta~|pers & broachers of the Controuersyes
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dyed very so|dainly; for when at supper
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witty (but dissolute) discourses, the very same night he dyed. Zuinglius was slaine in the warres
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Diuers of vs are not ashamed to pronounce Zuinglius to haue dyed in sinne, and therefore to haue dyed the sonne of hell.
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we~t helth|full to bedde, but was found by his wife in the morning dead
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a great aduancer of the supposed Ghospel, was killed by the Diuel, as certaine Ministers euen of Basill do iustify: Ia|cobus
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he neuer praying, neyther going to bedde, nor rysing from thence. And
Note - Location 1408
Andreas never said morning and night prayers
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conclude Caluin (the re|fyner of all Protestancy, and chiefe supporter of all controuerted points against Catholikes) dyed being consumed with lice & wormes, extremely blaspheming against God,
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mighty hand, did visit Caluin, for he despaired of his saluation, called vpon the Diuels, and gaue vp his soule swearing and blaspheming: Caluin dyed being eaten away with lice; for they so bred about his priuy mem|bers, that none about him could endure the stench, and smell. Thus
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Finally seeing God did cut them off by such most miserable, calamitous, and prodigious deaths
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Not so much for their personall sinnes proceeding of humane frailty,
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for their first inue~ting maintaining, & preaching of the Protestant faith and Religion; & infecting all countreyes with such their false and sensuall doctrines:
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should containe nothing but matters of indifferency? Or that a man, whether he beleeue them, or not beleeue them, may alike and indif|ferently be saued?
The same proued from the doctrine of Recusancy, taught by Catholikes and Protestants. CHAP. XII.
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na|ture her selfe hath imprinted, in the professours of all Religions, a religious care punctually to keep & preserue euery article of their Religion both in beliefe & practise.
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vnder paine of eternall damnation, that a man should communicate only in going to the Church & to heare but a sermon, contrary to that Religion, which himselfe beleiueth to be true;
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for feare of loosing our temporall estates;
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men be|leiuing different opinions of faith and promiscu|ously communicating in prayer, with a contrary Religion to their owne, should neuerthesse all be saued?
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others do directly and openly sinne in defen|ding articles of Religion, contrary to the truth of Christian Religion;
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to be present at the sermons or prayers of a different Religion)
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according to this their doctrine, suffered death in Queene Maries tyme, as appeareth out of Foxes acts
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many stores of venerable and learned Priests haue chosen rather to suffer death, then they would change their Religion, or goe once to the Protestants Church;
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many hundred of the laity pay yearely great som|mes of money for their recusancy;
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enduring further oppressions,
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yet for greater breuity I will insist in the authorityes only of three, to wit, Cardinall Baro|nius, Cardinall Bellarmine (the two late lampes of Gods Church) and of Mutius Vitellescus, then but Prouinciall, now Generall
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be|ing demanded, whether the Catholiks of Engla~d, for the sauing of their goods, liuings, and liberty, might goe to the Protestant Church, or not to heare a sermon, though otherwayes they did not communicate in prayers and sacraments
Note - Location 1464
Not even sermon
The iudgment of Cardinall Baronius.
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question 123 of English Catholiks going to the Church)
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I doe adhere to the more sound and later opinion, which an|ciently was receaued
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I intreate & desire all our English Catholikes, to embrace this my o|pinion and iudgment.
The iudgement of Cardinall Bellarmine.
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I am persuaded, that it is not lawfull for English Catholikes to go to the Church of Heretiks; much lesse to be present at their sermons, but least of al to communicate with them in prayers or singing of psal|mes, and other their Ecclesiasticall rites and customes.
The sentence of Mutius Vitellescus, then Prouin|ciall, now generall and head of the order of the Iesuits.
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church) and I am 125 of opinion, that it is not
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And I am per|swaded, that this point ought to be out of all contro|uersie.
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if the going to the Church of another Religion, only for auoy|ding of temporall losses, & but to heare a sermon of the said Religion, be to be accounted a sinne, not to be done vnder paine of damnation, as be|ing presumed to be an externall conformity to a false Religion
Note - Location 1498
External conformity to false religion
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yet neuerthelesse promiscuously communicating one with another in prayers and the Sacraments, can all ioyntly be saued?
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one part defendeth not matters of indifferency (as is commonly supposed) but iniustifiable errours,
The same proued from the writings of Catholikes and Protestants, wherin they reciprocally charge one an|other with heresy. As also from the Insurrecti|ons, warres, and Rebellions originally vn|dertaken only for Religion. CHAP. XIII.
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disprouffe and confutation of this plurality of Religions
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wonder|full and ireconcileable booke-warrs betwene Ca|tholikes and Protestants,
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In|surrection 127 of subiects against their naturall Prin|ces, only for difference of Religion,
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till they burst out into open ho|stility and armes, for defending their owne Reli|gion,
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spent their whole time and al their seruiceable yeares in wryting, disputing, & preaching in defence of their owne Religion,
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Witnesses hereof are the libraries of al the famous Vniuersities
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yearely Mart of books returned these many years from Franckefort. And
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so much paines, trauaile, and labour of writing,
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accompanied with so great charges of prin|ting,
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vndertaken for questions only of indifferency, and such as it importeth nothing at all, touching the gayning of Heauen & auoiding of Hell,
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last threescore years, as also these very times, do giue ouer lamentable exam|ples
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is Scotland, into which Countrey Knox, Good|man, and Bocanan with other their Agents and confederats, first introduced Protestancy by force and armes;
Note - Location 1524
Protestantism introduced by force and arms
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last fifty yeares, there haue beene al|wayes almost open warres betweene the Kinges of France & the Huguenots (till the last King of France became Catholike)
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Hollanders are no lesse remarkable; of whose first taking of armes against their lawfull King only for Religion, Osiander an
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haue sued for li|berty of Religion, and could not preuaile,
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impatient people stirred vp with fury at Antwerpe,
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did throw & breake downe Images. But
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worthy soul|dier, Spinola (another Iudas Machabaeus of these tymes) by his heroicall exploits & endeauours e|uen at this very day,
Bookmark - Location 1539
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seeking to reduce the lowe Countreyes to their former allegiance,
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since the first breach of Luther, cost the liues in all pla|ces of a million of men,
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many of which remaine as yet fresh in our owne memory,
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such rebellious deua|station of Countreyes, beseiging of cittyes, de|posing of Princes, slaughter of many hundred thousandes of men,
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within this last three score yeares, only for admitting, or not admit|ting the differences
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if both the contrary partyes were not persuaded, that vpon the true or false beleefe
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their soules saluation or damnation for all eternity did depend.
The same proued from the Protestants mutually con|demning one another of heresy & for Heretikes. CHAP. XIIII.
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that Luther thus writeth of the Sacramen|taries: VVe [Note: Luth.
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thes. 27. tom. 2. ] censure in earnest the Zuinglians, and all the Sacramentaryes for Heretikes,
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Luther calleth vs a damnable and execrable sect, but let him looke, that he doth not declare himselfe an Archeretike,
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dissentions, that are among vs, are not light, nor of light matters,
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Al|though in the beginning one only article was called into doubt,
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Caluinists are now so farre gone, as they call in doubt, neither few, neither the least articles
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Puritans hould the Bishops of En|gland for Antichristian, whereas the Protestants do teach, that of necessity Bishops ought to be in the Church of God.
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whirle pooles and bubbles of new doctrine, as that Christ is not originally God
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new quirkes and deuises,
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headstronge and hardened in errour, they stricke at the maine points of Faith, shaking the very foundation it selfe, Heauen and Hell, the diuinity and humanity, yea the very soule and saluation of our Sa|uiour himselfe. And
Note - Location 1616
Puritans questioned heaven and hell, divinity of Jesus
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Protestants deceaue the world, and make men beleeue, there is agreement in all substantiall points;
Note - Location 1626
Protestants deceive world when they say they agree with each other in substantial points
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(besides the chardging one another with flatt heresy,
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not only prohibite the reading
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of ech others books;
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not allowing the trauailers [Note: so re|lateth O|siander in Epitom. ] of either party, common entertainement, due in al Nations to strangers.
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with great hostility taken
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armes, one against another,
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late memorable example in Holland of the Ar|minians and Gomarists,
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taking a view of their bookes, written one against another
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number heerof, amounteth to di|uers hundreds; yet as desirous to be short and compendious, I will set downe the titles only of twenty of them, euen from which titles the indif|ferent Reader may iudge,
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by themselues truely reputed for Heresies, and the maintayners of them not houlden to be in state of Saluation, but accounted branded Heretikes;
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farre greater diffe|rence of doctrine betweene the Catholike & the Protestant, then betweene the Protestant & the Protestant.
The truth of the former doctrine proued from the ma|ny absurdityes, necessarily accompanying the con|trary doctrine. CHAP. XV.
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sweet prouidence of the diuine maiesty in the disposall of things, as that he euer causeth truth to be warranted with many irrefragable reasons, & falsehood to be attended on with diuers grosse absurdities;
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chiefely rest (besides some other short inser|tions) in a recapitulation
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it follow: first, that the ho|ly scriptures of Christ & his Apostles, were most false, which haue inueighed so much against he|resies,
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threats the scripture in some places, not only ex|tendeth to all heresie and Heretikes in generall
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euen to certaine heresies of farre smaller importance,
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as is euident, touching the denying of [Note: 1. Tim c. 4. 2. ad Tim. c. 2. 1. Ioan. cap. 2 ] mariadge, of eating certaine meats, and touching the nature of Christ.
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impugneth [Note: vt su|pra. ] the definition of faith giuen by the Apostle,
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comprehendeth a general beleife of all articles
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destroyeth the priuiledges, and dignityes of fayth,
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without fayth, we cannot please [Note: Eph. 4. Act. 4. Rom. 12.
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such excellencyes ca~|not be ascribed to a mungrill fayth, which belee|ueth somethings true, other false: they are ther|fore to be giuen, to a true, intire, & perfect faith in all points,
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false fayth is no better then no faith at all.
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if vnity of faith be necessary to Saluation, how can both Catholikes and Protestants, expect saluation?
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is any man so stupid, as to dreame, that that doctrine should be true, which giueth so o|pen a lye to so many vnanswerable texts of Gods holy writ, touching the condemning of Heretiks in generall, as also touching the definition, ex|cellency, and propriety of true faith?
Note - Location 1732
Unanswerable texts
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then might those be saued, which beleiue the arti|cles of the Creed in a most differe~t sence & man|ner,
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seeing there is but one true intended sence
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to beleeue the Creede in a false 146 sence is no better, then not to beleiue it at all,
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followe by way of inference, that he might be saued, who be|leiued not any one article of the Creede at all.
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do be|leiue the articles of the Creede in different (or ra|ther contrary) senses,
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of necessity, the one of these do beleeue the Creed, not in its true sense, but in a false and he|reticall sence and construction, different from that of the Apostles.
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marke the absurdityes following: For by this doctrine one might be saued, who beleeued
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writinges.) 2. In like sort he might be saued, who did not beleeue, there were any Angells or Diuels. 3. Or that there is a materiall place of Hell. 4. Or that the paynes thereof are eter|nall. 5. Or
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man. 6. That a Christian, by thinking himselfe to be iust, is not thereby become iust. 7. That
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all Christians, ought vpon payne of eternall damnation to communicate in sacraments and doctrine with the church of Rome, and to submit themselues in al due obedience
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seeing the former articles do immediatly touch & concerne either remission of our sinnes, or grace of our soule, or our iustification,
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what can be reputed for a greater absurdity, then to affirme
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(notwithstanding their so different and contrary beliefe,
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neerely tou|ching mans saluation) may both be saued?
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contrary to Christs mind and institution
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then hath the Church of Christ euen in her primitiue dayes
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intollerably erred in con|demning certaine opinions (which are not fun|damentall) for Heresies,
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consequently the scripture, and Christ himselfe haue deceaued vs, by ascribing vnto the Church, an infallibility
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two maine absurdityes
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erring of the whole Church of God in condemning them for heresies, they being not Heresies,
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to what purpose or end, were all these councells (consisting of many hundreds
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celebra|ted with such labour and trauaile out of all coun|tries, and infinite chardges,
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denyed the possibility of the Co~|mandements, the Manichees, who denyed Free|will,
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Eunomians, who taught that only faith did iustify.
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Vigilantius, who taught that Priests might marry,
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Io|uinian, who helde mariadge to be better then virginity;
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Pelagians, who denyed the necessity of Baptisme in Children.
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wryting Ca|talogues of Heresies, did place the foresaid do|ctrines
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without any reluctation or gainesaying of any other ancient and learned Father of their tymes.
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Augustine with many such others, should deseruedly be reputed for Heretikes,
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for their condemning of true doctrines for heresies,
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an absurdity, which I thinke no man, enioying the benefit of his fiue senses, will allow:
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Another absurdity
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Heretikes should be true members of Christs church.
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none can be saued, but such as be members
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otherwayes Turks and Iewes dying in that state might be saued)
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if those men could be saued, then Heretikes continuing Heretikes, are mem|bers
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absurd euen in its owne nature.
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beleeueth nothing thorough the au|thority of God & his Church,
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bare opinion (not re|lying vpon any supernaturall grounds,
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conceaued only through moral in|ducements 157 (& therefore euer standing obnoxi|ous to errour and mistaking)
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teach & aduance all li|berty & sensuality
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depresse and disparadge all chastity, fasting voluntary pouerty,
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can it be conceaued, as sorting to Gods most mercifull proceeding with man, that he should cut off the liues of those me~ with most feareful, sodaine, & prodigious deaths, who first broached the doctrines of Protestancy,
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neuer extraordinarily punisheth, but for extraordinary sinnes;
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their vnexpected and sodai|ne death,
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But to hasten to an end in the ennumera|tion of the Absurdities,
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can both attaine to Heauen, in vaine then is the doctrine of recusancy taught ioyntly on both sides,
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in vaine haue so many
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suffred cruell deaths in the late Queenes raigne, only because they refu|sed to present themselues to the sermons of the Protestants;
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great losses, disgraces, and im|prisonements, only for the same cause.
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cast themselues into those miseries, only for not beleeuing and exercising points of indifferency,
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In vaine also then haue the learned men on both sides, spent out their whole liues, in defending
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most paineful and volu|minous bookes & writtings,
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matters of such supposed small importance.
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bannishments, and other insupportable disgraces, to such of their owne subiects, as will not imbrace their owne doctrine
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bloody & implacable warres 160 betweene absolute Princes
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de|uastation & depopulation of whole Countries,
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losse of diuers hundred thousands liues;
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effusion (for the most part) of much innocent blood of weomen and children;
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were and still are actually madd, and out of their senses, in managing these their deplorable at|temptes for Religion;
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our all reconci|ling and peaceable Newtralists
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is become in kindred, as aboue is tou|ched, 161 of the halfe blood with the Atheist,
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peculiarly enlightened by God in setting downe what articles of fayth are only necessary
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our Omnifidians, or Nullifidians (for indeed while they seeme to allow all Religions, they take away all Religion)
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so many notorious absurdityes
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turning of the world (as they say) vpside downe,
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most learned become most madd, and the most ignorant, most wise.
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as if God did purposely lay trappes to ensnare mans iudgment.
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not sutable and correspondent to Gods prouidence and charity 162 towardes mankind,
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as|sure himselfe, that there is but one true fayth or religion, wherein he may auayleably expect sal|uation,
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garment of Christ, both being incapable of di|uision, renting, or partition.
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Imagine that a man pretendeth right and title to certaine lands,
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taketh aduise of all the learned Lawyers
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he showeth all his euidences,
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euidences in generall are not only sufficient; see|ing diuers other me~ not hauing any true interest in the lands, may neuerthelesse insist
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he must more punctually rely (for the gayning of his presumed inheritance) vpon other more particuler
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with the authorityes of all the ancient, learned, and reue|rend Iudges before them;
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If here now some one Emperick Atturney, or other (skil|full only by a little experience,
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&c. should steppe forth (armed o~|ly with impudency and ignorance)
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by abandoning the graue counsaile of the 164 learned Lawyers, & following the aduise of this ignorant man,
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loose all clayme, title,
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We all pre|tend right to the inheritance of the Kingdome of heauen
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not practised in any kind of good literature (for it is obserued, that al our most for|ward Newtralists are men for the most part voyd of learning, vertue, & conscience)
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out of his Pithagorian chayre (that is, with|out 165 proofe)
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to be re|puted (with reference to that end) points indif|ferent,
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as the greek phrase is: Pareria, or by-matters.
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folly & ignorance of such a man,
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especially pitty the poore soules seduced by soe blind a guide?
THE CONCLVSION. CHAP. XVI.
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it is sufficient|ly, I hope, demonstrated,
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of that great importance,
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(to vse the phrase of a Blessed Martyr in the same case) Vnum caelum capere non potest. One heauen cannot containe.
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particu|lerly to the studying (rather then to the reading) of that most elaborate, learned, vnanswereable, and gauling worke of the protestants Apolo|gie 167 of the Roman Churche.
Note - Location 1948
Recommended book
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before I heere end, I must make bould to put him in remembrance,
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those doctri|nes so condemned, and yet after defended with all froward pertinacity
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forceibly im|pell the willes of such as beleiue them, to all vice, liberty and sensuality.
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most fearefull, vnnaturall and prodigions deathes, the first inuentours
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such deaths, as his diuine maiesty is accustomed to send to his professed 168 ennemies.
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Protestancy is torne a sunder with intestine diuisio~s,
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exempted from that vniuersall de|luge of eternall damnation.
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by longe prescription & a continued hand of time, is peculierly ascribed the name Catholike:
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whosoeuer doth eate the lambe out of this house, is become prophane: That
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for the greater confirmation wherof, 170 God hath vouchsafed
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working of diuers stupendious and astonishing miracles;
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Pro|testants do not rebaptize infants or children of Catholike Parents
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absurd to say, that the Catholike fayth of parents, should be auaileable for their children or infants dying baptized therein, and yet not auayleable for the Parents.
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Flye Newtralisme in doctrine, as the bane of all Re|ligion; Flye Protestancy, as the bane of Christs true Religion,
