A disproofe of D. Abbots counterproofe against D. Bishops reproofe of the defence of M. Perkins reformed Catholike. The first part. wherin the now Roman church is maintained to be true ancient catholike church, and is cleered from the vniust imputation of Donatisme. where is also briefly handled, whether euery Christian can be saued in his owne religion. By W. B.P. and D. in diuinity

VVHETHER EVERY CHRISTIAN MAIE BEE Saued in his owne religion, albeit therein bee some errors in mat∣ter of faith.

BECAVSE M. Abbot in the precedent chapter gran∣teth that the Roman church, and the church of our forefathers in En∣gland, were true members of the Catholike church, and consequently in the state of Salvation, al∣beit hee esteemeth them infected with sundrie grosse Errors: And for that I otherwise know, that verie many remarkable persons in our countrie do greatlie desire to heare this que∣stion more exactly discussed: I thought it mo∣re convenient to let the ensuing chapters of M. Abbors trifling booke to rest for a season, and presently to fall in hand with this matter, which is no lesse longed after, then it is neces∣sarie to bee knowen. For the more particular explication of this weightie difficulty, whe∣ther everie one maie bee saued in his owne re∣ligion or no, I (leaving a full treatise therof

vnto them that haue better leisure) thinke good to touch these three points.

• I. First whether hee that beleeueth aright in the one living and eternall God, and li∣ueth honestly, may bee saued without ex∣presse beliefe in Iesus Christ our Saviour.
• II. Secondly, whether beleeving aright both in God almightie Creator of heaven and earth, and in Iesus Christ our redeemer, with all other fundamentall points of the Christian religion, hee may bee saued that doth therewith beleeve amisse in some o∣ther articles of the Christian faith.
• III. Thirdly, I will adde a word or two a∣bout the publike profession of the same Christian faith: because besides an honest life, and a true belief, that also is necessary, to salvation.

I tooke it not amisse to handle briefly the first point, although there bee few Christians that make any doubt of it; because I my self haue heard some good soules verie vertuously given, but not sufficiently instructed, to bee of opinion that it made no great matter what re∣ligion they professed, so they feared God and led an honest life amōg their neighbors. Their opinion seemed to issue out of Good nature, and a great loue of honest life and vpright dea∣ling, which they saw to bee wonderfully deca∣ied, and almost perished in our miserable coū∣trie. The best reason that I can frame in favour of their error is this: Almightie God is most mercifull, full of goodnes and compassion to∣wards

all his owne creatures, hee knowes our inbred ignorance and weaknes, and therfore is not likely to bee highly offended against them, that do their endevour to serue him ac∣cordīg to their knowledge and capacitie, how slender soeuer it be: Now manie there bee in the wide world brought vp among Turkes & infidells that never heard of, or at the least ne∣ver had sufficiently declared vnto them, that Iesus Christ is the Saviour of the world: wher∣fore it seemes that such may bee saued without faith in him. And among vs Christians some bee so dull of capacitie and blockish, or haue been so extreame ignorantly or evilly brought vp, that they haue not been well taught to be∣leeve in the Saviour of the world, Christ Iesus; may not their grosse ignorance beg their par∣don att our most mercifull Lord his hands? Besides S. Paul declaring what is necessarie for him to beleeve that will approach vnto God, seemeth to require but two things: The one, that hee beleeue that God is, the other that hee is a rewarder of all them that seeke vnto him.* 1.1 Hee that cometh to God, must beleeve that hee is, and is a rewarder to them that seeke him. But wee maie well beleeue that God is, to wit a spirit of infinite goodnes, wisdome & power, the Creator, conserver, and soveraigne ruler of heaven and earth, and of all things in them: al∣so that as hee hath created all things of his in∣estimable goodnes, and preserveth and gover∣neth all with incomprehensible wisdome and equitie: So hee will in the end as high Iudge of the quicke & the dead, call all reasonable crea¦tures

to an account of their dutifull behauiour towards their so good and high maker, pre∣server, & ruler; and out of his immense boun∣tie most aboundantlie reward all them that haue in this life sought vnto him and diligent∣lie serued him: And on thother side severely punish them that haue neglected their dutie towards him, and transgressed his holie com∣maundements. All this (I say) and much mor•• one maie beleeue. without the knowledg of Christ, therfore it seemes possible, that some men maie obtaine saluation without faith in Iesus Christ our Lord and Saviour. Notwith∣standing these pettie reasons, they must needs acknowledge themselues to bee verie simple, and vtterly ignorant in the new Testamēt, that beleeue any salvation to bee possible, without expresse faith in Christ. For there is nothing more cleerlie taught, nor more often inculca∣ted, then that wee shall never bee saued, nor so much as attaine vnto the gate and entrie of salvation, which is to bee iustified, except wee beleeue in him. Let these texts of holy writ bee well cōsidered. First our Saviour himself saith to his heavenlie father. This is life euerlasting,* 1.2 (that is the meanes to obtaine life euerlasting) to know thee the only true God, and whom thou hast sent, Iesus Christ. Behold the knowledg of Iesus Christ is as well required to salua∣tion, as the knowledg of the true God:* 1.3 A∣gaine, hee that doth not beleeue in the sonne, is alreadie iudged, because hee hath not beleeued in the name of the onlie begotten sonne of God.

See certaine damnation assigned to all them, that do not beleeue in the onlie begotten son∣ne of God Christ Iesus.* 1.4 The same is also con∣firmed by his owne mouth where hee taught, that hee is the vine, and wee bee the branches. gi∣ving vs to vnderstād, that vnles wee be graffed in him, and made partakers of his merits and grace, wee can bring forth no fruite worth life everlasting. Sine me nihil potestis facere, without mee you can doe nothing. The same doctrine was plainly published by S. Peter prince of the A∣postles,* 1.5 saying: There is no salvation in any other, for neither is there any other name vnder heauen, given to men wherin wee must bee saved. with him accordeth that great doctor of the Gentiles, & pure vessell of election S. Paul, verie often tea∣ching that no man can bee iustified by anie o∣ther meanes, thē through faith in Iesus Christ.

The iustice of God by faith of Iesus Christ,* 1.6 vnto all, and vpon all that beleeue in him. Againe, o∣ther foundation no man can laie, besides that w∣hich is laid, which is Christ Iesus.

If faith in Christ bee the foundation of all our spirituall building towards heauen: then surely without that, no man can enter into possession of the beautifull pallace of heaven: no more thē a mā can build vp an earthlie house, without laying first the foundatiō therof. The dearlie beloued Apostle of our blessed Saviour, that Eagle eied Evangelist,* 1.7 and high prophet S. Iohn seeing in spirit the innumerable great multitude of the heauēlie citizēs was told, that they were those that came out of great tribulation, and that had washed,

their stoles, and made them white in the bloud of the lambe. And there was not one among them that yeeld not thanks aswell to the lambe, as vnto God; saying. Saluation to our God that sit∣teth vpon the throane, and to the lambe. There by giuing vs to vnderstand that there is not one admitted into the ioyes of heauen, that had not been before made partaker of Christs me∣rites, through faith in his blood. The reason whie wee ought to beleeue in Christ, to bee made partaker of his merites; besids that it is most sensible in it self, may bee deduced out of the sacred scriptures. Is it not most meete and convenient, that hee who is to receiue an inestimable rich gift through the favour and deserts of another, bee brought to know his benefactor? that hee may at least acknowled∣ge how much hee is beholding and bound vn∣to him. Our blessed Saviour then being that lambe of God, that taketh away the sinnes of the world, that hath fullie satisfied his fathers iust indignation against vs; that redeemed vs out of the most miserable captiuity of the devill, and hath purchased for all such as wilbee obe∣dient vnto him, the kingdome of heauen: Everie man must needs confesse it to bee verie great reason, that all this should bee publis∣hed and made knowen to them that were to receiue the benefitt of it, that they might lo∣ue, honour, serue and obey him, that had bestowed the price of his owne most pretious bloud, to make that heauenlie purchase for them. The Apostle doth in effect teach the sa∣me,

though after his divine manner some w∣hat darkly in these words.* 1.8 Iustified gratis by his grace, by the redemption that is in Christ Iesus, w∣hom God hath proposed a propitiation by the faith that is in his bloud. That is to saie, god having of his meere mercie through Christs merits, pardoned the sinnes of the world, Hee sent his Apostles to publish the same into all cor∣ners of the earth, proposing and promising re∣mission of sinnes vnto all that should beleeue the same Christ Iesus to bee the sonne of God, made man to shed his bloud on the crosse, for the redemption of all mankind. This capi∣tall article of our belief, God would haue prea∣ched all the world ouer, and confirmed by innumerable miracles, sealed also with the blood of infinite Martyrs, to the euerlasting salvation of them that should willinglie em∣brace this ioyfull tidings, and vnto their iust condemnation, who hearing of such happie newes would either not beleeue it, or not ac∣cept of it. This position having so cleare evi∣dence in the word of God, needeth small te∣stimony of the ancient fathers, wherfore I wil∣bee content with the briefe sentences of a few of them.* 1.9 S. Ireneus saith plainly, that they who know not the Emmanuel that was borne of the bles∣sed virgin, are depriued of that great gift of life e∣uerlasting.* 1.10 S. Ambrose agreeth with him affir∣ming. That the Apostle laid Christ for the founda∣tion, that vpon faith in him, wee might build the works of Iustice. S. Gregorie the great was of the same mind expounding the same text of the

Apostle thus:* 1.11 whosoeuer with the loue of God and his neighbor holdeth the firme faith of Christ, doth laie that self same foundation of Iesus Christ, which the Apostle speaketh of.* 1.12 S. Augustine deposeth the same in these cleere wordes. it is to be belee∣ued, that to please God, and to liue according to his will, was neuer granted to any body, vnles vnto him were from heauen reuealed the one mediator of God and man Christ Iesus. S. Hierome must not bee excluded out of this holy consort, for hee vpō these words of the Apostle,* 1.13 Hee hath predesti∣nated vs vnto the adoption of sonnes in Christ Iesus doth argue, that wee cannot bee the sonnes of God, vnles wee do imbrace the faith and knowledg of his sonne Iesus Christ. This point being thus pro∣ued by the word of God and testimonie of the ancient fathers, it wilbee verie easie to answe∣re vnto those poore obiections that were pro∣pounded in the beginning. God (I grant) will not condēne anie man for not beleeuing that which hee neuer heard of: wherfore if in any coast of the world the Doctrine of Christ bee not sufficientlie published, no man there shal∣bee condēned for not beleeuing in him; but for other mortall & grieuous offēces, which they haue in their life time comitted against the lig∣ht of reason & law of nature. If any amogst those infidels haue beē so happie, as not to ha∣ue committed any such mortall sinne,* 1.14 (which cānot bee without the speciall aide of Gods gra¦ce) if there bee any such (I saie) like the good Italian Captaine Cornelius mētioned in the acts of the Apostles, hee shall find the like extraor∣dinarie

succour frō heauē, as to haue an Angell to teach him, or at least to direct him to some Peter, that maie throughly instruct him in the Christian faith. Among Christians there can hardly bee found anie one (I think) so vngratiously bred, that neuer heard of Christ: because that is contained in the Creede that all Christians are taught even from their in∣fancie, and are bound to know, so farr fourth as their capacitie and wit will giue them lea∣ue: which if they should neglect to learne af∣ter they come to yeares of discretion, they are worthie to bee depriued of all benefits issuing and growing by Christ, because they contem∣ned somuch as to know him. To that text of S. Paul, that hee who cometh to God, must know that hee is, and that hee is a rewarder, &c. I answere first, that the Apostle saith ve∣rie well, that hee must know those two points, but hee doth noth saie there, that hee needs to know no more: And elswhere in all his Epist∣les doth teach that ouer and besides that, the faith in Iesus Christ is necessarie for all men. wherfore this point must bee added to the rest. I answere secondly, that one cannot know particulary how God is a rewarder, vnles hee know the incarnation of Iesus Christ. becau∣se God will reward no man with life euerla∣sting, but through the merits of Iesus Christ, and for that hee is a member of Christ, and for such good works, which a man without faith in Christ; and without aide of his grace cānot performe. Thus much of the first point

Now to the second, which is the principall question. whether holding the right faith in Christ Iesus, and beleeuing the other fundamentall arti∣cles which are conteyned in the Apostles creed, one may bee condemned for not beleeuing any other ar∣ticle of the Christian faith. For the plainer expli∣cation of the state of this question it is to bee vnderstood, that many of the vnlearned and simpler sort, maie bee ignorant of many mat∣ters appertaining to faith, without daunger of damnation; because by reason of their lacke of capacitie, or for other necessarie occupatiōs about getting of their poore livings, they are not bound to know expresly much more then is deliuered in the Apostles Creed, and what doth concerne the right vse of the sacraments which they themselues are obliged to receiue. Nevertheles euerie Christian man and woman may verie well bee bound not to defend the misbeliefe of anie one article of faith, after hee shalbee given to vnderstand that the Catholi∣ke church hath declared the same to be so. There is a great difference betweene the dispo∣sitions of two such parties, for it is one thing to bee ignorant what the church teacheth in such a case, and another not to bee willing to beleeue it, abeit hee knew well enough that the church commaundeth him so to beleeue. In the former there is a ready good will to o∣bey the truth, assoone as due information shalbee given him, and meere ignorance in the meane season hindreth his consent. But in the other partie there is a loose libertie of belie∣ving

what him listeth, and an obstinate resolu¦tion not to beleeue and obey the church any further then they themselues shall thinke good. These men I say albeit they beleeue a∣right in Iesus Christ touching his owne per∣son and mediation, and do not deny anie arti∣cle of the Apostles Creede, at least as they vn∣derstand it; yet do they dwell in the state of damnation, and shall not bee saued vnles they repent. This proposition I know will seeme ouer rigorous and terrible vnto many, but being a matter of eternall saluation or damna∣tion, at least as I take it, they must giue mee leaue, that preferre the honour of Gods truth before the phansies of men and the care of their salvation before currying of false favour with them, to aduertise them of it whiles they haue time to take heed to it, requesting them to consider well of the reasons that I shall now deliuer vnto them in proofe of the same, and then I trust in God they will also come to bee of my opinion therin. The first may bee thus propounded. If it were sufficient to sal∣uation to beleeue in Christ, and in the other articles of the Creede (as they take them,) this great absurdity would ensue therof; that all heretikes anciently condemned were vniustlie condemned, & might well notwith∣standing their heresies and condemnation ha∣ue liued and died in the state of saluation: w∣hich to imagine were to condemne all the Or∣thodox churches, and ancient fathers, of great

impiety, and extreame want of Christian Cha∣rity. I will proue that absurd sequele by the enumeration of the most notorious Heretikes. The Arrians (for example) did professe to be∣leeue in Christ, so farre forth as is deliuered in the said Creede. To wit, that hee was the only sonne of his father, borne of the virgin Mary and our Lord. They did indeed denie him to bee consubstantiall, that is of the same substance with his father, and coeternall. but thervpon discoursed much like as some Protestants do now about Transubstantiation, who professe Christs bodie to bee really present in the bles∣sed Sacramēt, because Christs words do teach that plainly; but they will not admitt of Tran∣substantiation in any case; for that they find not that word set downe in the scriptures. So thes Arrians did professe to beleeue Christ to bee the Saviour of the world, to bee also the sonne of God trulie and really, yet because the∣re was no mētiō of Consubstantiall in the scrip∣tures, therfore they were content to beleeue so much as was in the scriptures, but their ten∣der cōsciences (forsooth) would not suffer thē to aduēture one pace beyōd the express word of God. Notwithstanding their faire pretence they were roundly condemned by the church in the first generall councell for most damna∣ble Heretikes, if vnder that pretext they refu∣sed to b••leeue that Christ Iesus was consub∣stantiall vnto his father, and coeternall.

The Nestorians beleeued all that the Or∣thodox

church taught of our saviour Christ Iesus, and of all the other articles of faith, sa∣ving that they held him to haue two distinct persōs, aswell as hee had two differēt natures. To wit, the nature of man to haue had his owne person of man, euen as the nature of God had the person of God. The Apollinarists did not swarue from the Catholiks in any o∣ther point of faith, except that they maintai∣ned our saviour Christ to haue had no soule of man, but that his Godhead did supplie the place of the soule. Eutiches and his fellowes agreeing in the rest, auouched the flesh of Christ to bee turned into the divine nature. All these did professe to beleeue in Christ, and to hold all the articles of the Creede. So did the Macedoniās that imagined the holy Ghost to be lesse then the sonne. And the latter Gre∣cians also, that deny the same holie Ghost to proceed aswell from the sonne as from the fa∣ther. The Pelagians did not denie Christ or anie article of the Creed; no more did the No∣vatians nor the Donatists, at lest as they vnder∣stood the creed. For albeit the Nouatians de∣nied priests to haue power to forgiue some certen of the most grieuous sort of sins, as the Protestants do now denie them to haue power to forgive any at all: yet they denied no more then the protestants do, that article of the creed, I beleeue remission of sinnes. For they be∣leeued that God could at all times forgiue all sort of sinnes, though they denied priests to haue power to remit some of the most enor∣mious.

So the Donatists though they taught the church to haue been decayed all the world ouer saving in Africa, yet did they professe to beleeue the Catholike church: But they expo∣unded it to bee Catholike, not for that it was spred ouer all, but for that it reteyned all the seven sacraments, or for that it professed to keepe all Gods commaundements, as you ha∣ue heard before. Out of these examples I fra∣me this argument. If it were sufficient to salua∣tion to beleeue in God our Creator, and in Ie∣sus Christ our Redeemer, withall other arti∣cles set downe expresly in the Apostles Creed, Then were the Arrians, Macedonians, Pela∣gians, and all those other aboue rehearsed he∣retiks, notwithstanding their obstinate clea∣ving to their condemned heresies, in the sta∣te of saluation: because they refused not to be∣leeve any of the foresaid points: But to hold that anie of the aboue named heretikes, dying in their said heresies, died in the state of salua∣tion, is to gainsay and reproue all pure anti∣quity, it is to condemne the holy prelats and most learned Doctors of the primitiue church of want of learning, want of Iudgment, and want of charity; who cast those erring men, as heretikes, out of their churches; condemned them to the pit of hell, as the profest enemies of Christ, and the Devils champions. Besids the best informed Christians of those times chose rather to suffer all kind of torments, then to professe any one point of their con∣demned opinions; which had been great fol∣ly,

if with the profession of them they might (holding the other fundamentall points) ha∣ue enioyed Christ his fauour, and been inhe∣ritors of the kingdome of heauen. Moreouer, what necessity had there been for the most le∣arned and renowmed ancient prelats to ha∣ue taken such paines, either in writing so ma∣ny learned volumes, or in disputing or prea∣ching against those heretikes, if they might haue been all saued euery one in his owne re∣ligion? Might not also the huge charges and exceeding great paines of assembling of gene∣rall councels haue been well spared, if those men for whose right information they were called, might haue obt••ined saluation, though they had been let alone in their owne errours? It must needs therfore bee graunted, that the best Clerks, and holiest personages in the pu∣rest times of Antiquity thought it enough to damnation, to deny anie one article of the Catholike faith,* 1.15 after it was in anie generall councell declared for such. Doth not our bles∣sed Saviour, when hee stileth heretikes by the name of false prophets, and resembleth them to rauening wolues that devoure Christian soules, cleerlie demonstrate, that they haue no part in his good grace and favour, but bee in his sight odious and hatefull creatures? Againe, when hee doth in another place compare thē to theeues and robbers,* 1.16 that do breake into his fold of their owne authority, and take vpon them to bee his ministers, when hee sent them not, scattering & killing his flocke. Doth hee

not (I say) plainly intimate them to bee guil∣tie of death and eternall Damnation?* 1.17 S. Paul chargeth vs to auoide the companie of an he∣reticall man, knowing that such bee subuer∣ted, do sinne, and bee even by their owne iudg∣ment condemned. And elswhere amōg the wor∣kes of the flesh rangeth heresies, sects, & diuisions, forewarninge vs expresly that whosoeuer doth committ anie of them, shall never enter into the kingdome of heauen. what hope then can there bee of their saluation? wherfore heretiks be∣ing by our Saviour likened vnto wolues,* 1.18 the∣eues, and robbers; and by his Apostles decla∣red damnable creatures, vncapable to enter into the kingdome of heauen; who were also in all ancient councels held for accursed; can any bodie bee either so ill aduised, or so foo∣lish hardie, as to perswade them that there is any hope of saluation for them, vnles they for∣sake their errors in season? But because world∣lings neuer wāt false prophets to lay pillowes vnder their elbowes to vphold them in their errors, some such may heere step forth, and in their excuse saie for thē, that seing they belee∣ue in Christ, & hold all the articles of the Apo∣stles Creede, though they erre in other points, they cānot bee heretiks, & therfore whatsoe∣uer is said against heretikes, doth not touch thē that be not of that nūber. This excuse will not serue the turne: for as I haue before shewed, nei¦ther Arrians, Nestoriās, Pelagiās, nor any other most notorious heretikes did plainly denie ei∣ther Christ to bee Saviour of the world, nor

anie other expresse point of any article of the creed? neuerthelesse they were by the true ver∣dict of the ancient Catholike church denoun∣ced and declared for heretikes. In a word if to beleeue in Christ, and to hold the rest of the Apostles Creede, were sufficient to preser∣ue any Christian from the Canker of heresie; then hee that would denie both the old and new Testament to bee Canonicall scriptures, and the true word of God, might bee no he∣retike: because the Canon of holy scripture is not expressed in the creed. So hee that would ouerthrow the whole Hierarchie of the chur∣ch, and send all the sacraments into banish∣ment, might escape the brand of heresie: be∣cause of those points there is no particular mention in the said Creed. wherfore it is most certaine, that men may bee most wicked and damnable heretikes, albeit they professe to beleeue in Christ, and do not deny anie one substantiall point expressed in the Apostles Creed, if they shall wilfully defend any other erronious doctrine, contrary vnto the truth reuealed by God, and so declared vnto vs by the pastors and doctors of the Catholike chur∣ch. For witnes wherof I will now cite only two, leaving the rest for the vpshot of this question:* 1.19 the one shalbee the great Doctor of the church S. Augustin, who as I haue once before shewed, doth teach in formall tearmes that person to bee no member of the Catholike chur∣ch, who doth beleeue obstinatly anie falshood in matter of faith, knowing it to bee such. And the

second shalbee Martin Luther, whom albeit wee take for an Apostate Augustine frier, yet the protestants esteeme him as a great man of God. Hee for want of one article of beliefe condemneth all the Sacramentaries to the pitt of hell, these bee his words. It shall nothing pro∣fit the Sacramentaries to speake of spirituall eating, nor to beleeue in the father, the sonne,* 1.20 and the holy Ghost, so long as with blasphemous mouth they de∣nie this article of faith, which Christ hath propo∣sed to vs by his owne holy mouth: This is my bodie that shalbee giuen for you. Behold, no saluation to be possible, if you deny but that one article of faith.

Among manie other causes, why such mis∣beleeuers are esteemed worthy of so grievous punishments, there bee two principall: the first is, that they will not beleeue God himself re∣vealing his diuine misteries vnto vs; The se∣cond, because they will not giue credit to the church proposing vnto them the same truth. All Divines hold that there is no matter of faith, which is not reuealed vnto vs by God himself. whether the same veritie had need to bee put downe in writing, as the protestantes seeme to require; or that it sufficeth to bee de∣liuered by word of mouth, as we hold, is a que∣stion betweene vs: But wee all consent, that what soeuer is propounded vnto vs to bee be∣leeued, must needs bee first reuealed by God. whence it followeth evidentlie, that hee who denieth to beleeue any one article of faith, is conuinced not to beleeue God himselfe in that

point; for hee it is principally that tendreth it vnto vs to bee beleeued; wherfore he that re∣fuseth to beleeue it, is forced to this exigent, that hee must needes confesse himself to bee perswaded either that God teacheth not the truth alwaies; or els that wee are not bound to beleeue him in all things either of which is most irreligious, and a very blasphemous cri∣me. For as S. Iames disputeth. Hee that hath kept the whole law besides, and doth offend but in one point therof, is made guiltie of the whole. Euen so hee that beleeueth God in all other articles yet in some one refuseth to beleeue him, is ma∣de guiltie of the whole. That is, as S. Iames expoundeth it, offendeth against the Maiesty and veritie of the law giuer, not reputing him worthy of credit in all matters what soeuer. But to thinke God not worthie to bee credited in anie one word or title, that shall proceed out of his diuine mouth, is in truth to make him no God at all. For hee is no God, that ei∣ther will or can bee vntrue of his word. Here the poore Christian trembling at this conse∣quēce will crye out that hee doth beleeue God in all things, and God forbid that hee should once imagine him not worthy to bee credited in whatsoeuer it shall please his diuine maiesty to reueale: But hee will say, that hee knowes not that God hath reuealed this vnto him, or at least is not well assured that he would haue him to beleeue it. This I grant is the lesser faut of the two, yet not in any sort tollerable. For if it hath pleased his diuine bounty to reueale vn∣to

vs, for his owne honor, and our instructiō such heauenly verities and misteries; how can hee take it well at our hands, that wee either will not vouchsafe to take notice of them, or which is worse, will not beleeue them to bee true? They that will not beleeue, are in the ho∣lie scriptures worthely called rebells, because they band themselues against Gods truth, ac∣cording to that of Iob, Rebelles fuerunt Lumini,* 1.21 they were rebells against the Light, and therfore as Rebels and traitors must looke to bee pu∣nished. The others that will not take the pai∣nes to learne, according vnto the small measu∣re of their capacity, all such matters as apper∣taine to their owne estate & calling, must needs acknowledg their extreme vndutifull careles∣nes in the highest matter that can bee, and that which doth also most concerne them, to wit, in the onely necessary busines of their owne euerlasting either saluation or damnation.

And withall confesse, that they are vnwor∣thy to bee knowne of God their Soueraigne Lord and maker at the latter daie, for that they neglected to know their dutie towards him, whiles they liued here on earth. Of them the Apostle h••th alreadie pronounced this sentence.* 1.22 If any man know not (to wit the things belonging to his dutie towards God,) hee shall not bee knowne of God, but shalbee shut out of the gate of heauen. And if they stand knocking there, thinking to get in by their ouerlate importunity,

they shalbee answered as the foolish virgins were,* 1.23 with a Nesciovos, I know you not. the force of this discourse in brief is: whosoe∣uer refuseth to beleeue God in any one article by him reuealed, shall not be saued: but they that think to be saued in any religion, refuse to beleeue some articles of faith reuealed by God: ergo, they cānot be saued. The secōd cause, why wilfull refusers to beleeue any one arttcle of faith do incurre that heauie iudgment, is for that they do offer great wrong vnto the true church of God his deerly beloued spouse, and our spirituall mistresse and mother. It is agre∣ed on by men of all sides, that the holie Catho∣like church is the temple of the holie Ghost, the mysticall bodie of Christ, and the piller & fortresse of truth. wherfore to offer her that affront and disgrace, as not to giue credit to her testimony (speaking specially vnto vs in the behalf of Christ;* 1.24 pro Christo legatione fungi∣mur, for Christ wee are legates,) and in the name of the holy Ghost, (visum spiritui sancto & nobis, It hath seemed good to the holie Ghost and vs) it not onlie to contemne her,* 1.25 but to despise Iesus Christ also that hath ordained her to bee our instructer and directer, & to set naught by the holie ghost that speaketh vnto vs by her. wee cānot bee ignorāt what our Saviour hath said of the governors, & principall rulers of the church. you shalbee witnesses to mee in Ierusalē, & in all Iury & Samaria,* 1.26 & vnto the vttermost coasts of the earth. If Christ hath made choice of thē as of substātiall honest mē sit to bee his witnesses,

do not wee offer him a great indignity, if wee refuse to beleeue them? namelie when wee know him to haue said of them.* 1.27 Hee that hea∣reth you, heareth mee: and hee that despiseth you, despiseth mee, and hee that despiseth mee, despiseth him that sent mee. Yea addeth in another place, whosoeuer shall not receiue you nor heare your wor∣des,* 1.28 going forth out of the house and citie, shake of the dust from your feet: Amen I say to you, it shal∣bee more tolerable for the land of the Sodomits and Gomorrheans in the daie of iudgment, then for that city: Behold how straightly wee are charged to heare and beleeue Christs witnesses, the pa∣stors and Doctors of the Catholike church. If wee do otherwise, wee shalbee taken to des∣pise Christ, and to despise his heavenly father, and shall find no lesse intollerable iudgment, then did the stinking and abhominable Sodo∣mites. Moreouer, the pastors of the Catholike church are not only Christs bare witnesses and Ambassadors, but they bee also our spirituall governors.* 1.29 Posuit vos Spiritus sanctus regere ec∣clesiam Dei. The holie Ghost hath appointed you to gouerne the church of God. If they bee our go∣vernors wee must obey them.* 1.30 Obedite prepositis vestris, & subiacete eis. Obey your Prelats and bee subiect vnto them; hee that resisteth power,* 1.31 resisteth the ordinance of God; And of all gover∣nors, the spirituall (that do represent our Sa∣viour in a higher degree) are most to bee res∣pected. Therfore more hainous is the offence of euerie one that doth obstinatlie withstand them, then of others that withstande their

temporall prince.* 1.32 Qui ecclesiam non audiverit, sit tibi tanquam Ethnicus & Publicanus. Hee that will not heare the church, let him bee taken for a hea∣then and a publican. whervpon there is com∣monly in all generall councels, Anathema, an excommunication and curse vpon all them, that shall not beleeue all and euerie article of faith in the same generall coūcell declared and determined. which doth most manifestly de∣monstrate, that any man who shall refuse to beleeue any one article of faith, by the church declared to bee such, is worthie to bee excom∣municated, that is, to bee depriued of the so∣cietie of Christians in this world, and conse∣quentlie of the fruition of Christ in the world to come, if they do not in time repent. whence I gather this short argument, hee that refuseth to beleeue Gods witnesses, the pastors of his church and our spirituall governours, in any one article of faith, deserueth to bee condemned: but they that ho∣pe to bee saued in their owne religion (of whom wee now speake) do refuse to b••leeue Gods church in some article or other of the Catholike faith, therfore they deserue to bee condemned. For the further ex∣plication of the great conveniencie and neces∣sitie wee haue to beleeue and obey the Catho∣like church in matters of faith, let is bee well weighed, that it doth in manner as much im∣port vs vpon whose credit wee beleeue anie thing, as what wee do beleeue. for such is the weaknes and vncertaintie of our owne Iudg∣ment, that wee neede nothing more, then to haue an assured guid to cōduct vs safelie in the

high matters of divinitie, which do farr sur∣mount our naturall vnderstanding and capaci∣tie. Because as the Apostle discourseth divine∣lie, faith is of hearing. How shall wee then beleeue,* 1.33 without a preacher? and how shall any man preach vnto vs, without hee bee sent? which is as much to say, that without the helpe of some bodie sent from God to teach vs what wee haue to beleeue, wee cannot beleeue aright. wherfore it doth wonderfully much import vs, to make right choice of this instructer for such as our guid and director is, such is our faith. If our guide bee blind, wee following him shall blin∣dly fall into the ditch with him. If hee see clea∣re, if he bee well aduised, staid, and certaine; following him, wee shall be assured to walke in the streight path. For example. The Turks beleeue in one God, maker of heauen & earth, as wee do; yet haue they not the true faith the∣rof as wee haue: because they haue not the sa∣me guid and instructer for that article that wee haue. They be led to beleeue that, by the credit which they giue to the ministers of Ma∣homet, who out of his Alcaron teach them so to beleeue in God. wee beleeue the same, for that the Catholike church doth so teach vs in the first article of our Creed. Ours is the act of true faith, because wee are directed by the true church that cannot deceiue vs. The Turkes perswasion is no act of true faith, for that hee taketh it on the credit of them that may deceiue him: And do without doubt in manie other points deceiue him:

wherfore whether they do in this or no, hee is vncertaine; and consequently his persuasion being vncertaine, hee cannot haue anie true faith, which is certaine and without all perad∣venture. In like manner the Iewes albeit they haue the old testament for their foundation, yet being destitute of an vndoubtable directer, and taking for their blind guides their Tal∣mud and Rabbins, are cleane voide of all true faith; because their perswasion also relieth v∣pon them that may, and do verie often mislea∣de and beguile them. For come to some other question of faith, yea to the principall and ground of all the rest; that is, to beleeue Iesus Christ to bee the sonne of God, and the true Messias and redeemer of the world: The Tur∣ke not finding that in his Alcaron, nor the Iew in the old testament (according to the expo∣sition of their Sinagogue) do most blindly and obstinatlie refuse to beleeue it. See then of w∣hat importance the direction of a true sincere guide is in all matters of faith. wherfore it hath pleased the vnsearchable wisdome of our blessed Saviour, to giue vnto all his faithfull servants for a most assured guide, his best be∣loued spouse the Catholike church,* 1.34 the piller and ground of truth; to whom hee (being to de∣part out of this world) bequeathed the holie Ghost to teach her all truth,* 1.35 and that at all ti∣mes, vnto the worlds end. I will aske my fa∣ther, and hee will giue you another Paraclete, that hee may abide with you for euer:* 1.36 when the Spirit of truth cometh, hee shall teach you all truth. Ther∣fore

it is great reason, that wee should both acknowledge our blessed maisters carefull providence over vs in providing vs such a gui∣de; and also take our selues fast bound to obey the same holie church, in all her declarations made to that purpose. It is not then without exceeding great cause that all good Christians even from their infancy are taught to beleeue this, that they neuer afterward faile therin; And that they may the better remenber the sa∣me good lesson, which doth so much import all men to learne perfectly, they do from then∣ce forth make dailie profession therof, when they saie in their creed, I beleeue the holie Ca∣tholike church. That is, I do not onlie beleeue, that there is one holie Catholike church; but I professe to beleeue what the same church doth teach mee to beleeue, all and everie arti∣cle of faith, without exception against any one of them. for if I do beleeue her in one, and not in another, I am become such a chooser, as the Latines following the Grecians call hereticus, an heretike; and do indeed shew that I do not assuredlie beleeue the church, as Gods inter∣preter that cānot erre, but onlie so farre forth as I thinke good. And then it may bee asked mee, why I do beleeue her at all, if she do but now and then tell the truth? for it may bee that then shee doth not say true, when I do beleeue her. To put vs out of all these doubts and difficulties, the selected gouernours of the church, the maisters of the world Christes ho∣y Apostles, before they did depart to preach

the Gospell to all nations, set downe this for a most assured principle of the Christian faith. I beleeue the holie Catholike church, to teach all Christians, that in those supernaturall miste∣ries of the kingdome of heauen, wee must not leane to the light of nature, or trust to our owne Iudgments, or follow the advise of eve∣rie one that will take vpon him to bee a mai∣ster; but hold our selues preciselie to that w∣hich the holie Catholike church doth teach vs, & obeie her fullie and wholie in all things. Out of the premises this argument may bee framed directly to our purpose. No man can bee saued, vnles hee follow the direction of the one holie Catholike church in all matters of faith: but they that bee of opinion, that euerie man may bee saued in his religion, do not follow the direction of the Catholike church (which doth teach all men to imbrace and follow one only faith and re∣ligion) wherfore they that will not imbrace the said one only faith, which the Catholike church teacheth cannot bee saued. To make this more plaine and probable, let vs in a word or two examine the speciall meanes that the protestants vse to at∣taine vnto the true vnderstanding of Gods word, and therby vnto saluation. where wee must obserue by the way that wee all agree in this, that there is nothing to bee beleeued, w∣hich is not by God reuealed vnto vs. The Pro∣testants do hold all that to bee written either in the old or new Testament: wherin wee dis∣sent from them, teaching all revealed verities not to bee written in the Bible, but some of

them to passe from father to sonne, by word of mouth and by tradition. Of which diffe∣rence here I doe not dispute, but wee all ta∣king for our ground Gods owne and onely word revealed, written or vnwritten, do in∣quire how wee come to the true vnderstan∣ding of it. wee say by the explication and de∣claration of the Catholike church. The Pro∣testants approue not that meanes, but vnder the colour of mans inuentions reiecting of it, do either leane to their owne iudgment & learning, or follow the authoritie of their chiefe preachers, or els runne to the revelation of the Spirit speaking inwardlie to their spi∣rits. Now if none of all these bee assured mea∣nes, to attaine vnto the true vnderstanding of Gods word, then their faith that relieth prin∣cipally theron, cannot bee assured. Some of them in great zeale & simplicitie will say, that they relie only on the word of God: but good poore soules they know not well what they saie; for the question being about the vnder∣standing of the same word of God, wee affir∣ming the word to bee for vs, they denying that, and chalenging it to bee for them, who shall iudge whether of our pretentions to the same word bee true? they will conferre one texte with another, so will wee, and consider all circūstances too; wee will repaire also to the originals & haue respect vnto the Analogie of faith. briefly wee will vse all humane diligēce & pray also to God to assist vs supernaturally: yet whē wee haue all done wee come to no agree∣mēt. who shall thē agree vs? If they would come

with vs to the Catholike churches determi∣nation in some generall councell, wee should quickly haue an end: but they vpon one vaine pretext or other fly of, and will finally follow no other, then one of those three guids before named: wherof the first, which is their owne learning and Iudgment, bee it neuer so great, yet they maie mistake and fall into error. Om∣nis enim homo mendax.* 1.37 For every man is subiect to bee deceiued, specially when they bee in passion and striue to vphold and make good their owne conceites against others; for then they do oftentimes run astray verie strangelie. Secondly, the Protestants that relie vpon the reputation and credit of their preachers, how can they set vp their rest vpon them assuredlie? for that first their masters being men, may bee deceiued aswell as other men maie be: and that they are in deed deceiued, not only the Catho∣liks (who are the farre greater and founder part of Christians) do affirme, but those also that they themselues hold for men of God, do testify the same. For example Martin Luther with his disciples repute Zuinglius, Calvin, and all the troupe of Sacramentaries to bee deceiuing masters, and to erre damnablie in the matter of the blessed Sacrament. On tho∣ther side the Sacramentarie protestants do all teach that Luther with all his followers erred as in many other points, so principally in that matter of the reall presence. which of these two (to omit diuerse other their contradi∣ctions) shall a poore protestant beleeue and

follow? both hee cannot, because what the one affirmeth, thother denieth, and each of them saith that the other is deceiued. Hee thē taking them both for true of their words, must needs beleeue neither of them, for that the one avoucheth the other to bee in error. Hee maie (leaning to his owne Iudgment and liking) rather follow one of them then the o∣ther, yet hee cannot do that, without some feare of being deceiued himself, because hee hath so many euen of his owne side to bee a∣gainst him; wherfore he can haue no faith at all in these points. For faith is an assured per∣swasion of that to bee true which you do be∣leeue, without anie doubt or feare of the con∣trarie. Let vs now come to their last refuge and surest hold (as some take it) of the spirit, which is indeed the most wauering and vncer∣taine guide of all the rest. For doth not the Lutherans grosser spirit buzze into their brai∣nes that they haue found out the light of the Gospell? yes I warrant you saies euery good Lutheran. Not so saith the purer and nimblet spirit of the Calvinists: it was but the dawning of the daie that appeared to M. Luther, the light of the Gospell began then only to peepe vp; but the bright beames therof brake not out, till M: Caluins doctrine glittered. The mo∣re brisk spirite of the Brownists, doth assure thē that the nooneday light of the same Gospell shineth onlie in their Horizon. And what shall wee say to the Anabaptists? who as they bee the most frantike of all other, so they

brag most of all, of verie familiar acquaintan∣ce with the same whispering spirit; with w∣hich they are so haunted, that they haue al∣most hourely new illuminations and strange revelations. See I pray you into what endles dissentions this doctrine of the spirit doth lead her folowers. It being then most mani∣fest that there is such variety, and so great con∣tradiction in the way of the private spirit, e∣verie man that hath a care of his salvation, will I hope take heed therof, and not suffer him∣self to bee abused therby. Hee was inspired by the true spirit of God that gaue vs this fai∣re warning.* 1.38 My deerest beleeue not euerie spirit, but prove the spirits if they hee of God: because ma∣nie fal••e prophets are gone into the world, which deceiue many. And Satan that trudgeth about so busily, seeking whom hee maie deuoure, finding so many readie to listen to the cursed councell of his wicked spirit, transformeth himself often into an Angell of light, that hee may the better beguile them that giue eare to such secret whisperings. wherfore they that desire not to bee misled, must follow Saint Iohns counsell, try the spirits whether they bee of God or no.* 1.39 If the priuate spirit do not agree with the publike spirit that conducteth the Catholike church in all trueth, bee well as∣sured that it is an erring spirit, sent by Satan to deceiue you and to leade you into errour. To recollect this point in briefe, If no man may relie either vpon his owne learning or spirit, not may safely trust anie priuate teac∣her

or preacher; then the protestants best meanes to obtaine salvation be very vncer∣taine, and consequentlie they that wilbee assured never to erre in anie one article of faith, must not relie vpon them: but imbra∣ce wholie and fully the doctrine of the Ca∣tholike Roman church, and hold themselues close and fast thervnto.* 1.40 That church is built vpon a rocke that alwaies hath and euer shall stand firme, without flitting or tottering too and fro; and Christ praied,* 1.41 for her governors faith that it should never faile.* 1.42 The holie Ghost is alwaies with her to teach her all truth. And in verie common sense, when a controuer∣sie riseth about any point in faith, is it not much more probable, that all the learned assembling together out of all coasts and countries of Christendome to conferre ther∣vpon, should boult out the truth of that question better, then some few passionate, and discontented men, that oppose themsel∣ues against all the rest? Thus verily stands the case betweene the Protestants and vs. for when Martin Luther, Iohn Calvin, and o∣thers (discontented men and none of the best marke) ranne out of our church, and cried out that therein were manie errors taught, and many foule abuses maintained, a gene∣rall councell was called, the best learned of all Christian countries were assembled to heare and determine those controuer∣sies. The ringleaders of the new Gospell were most courteously invited thither, to

shew what moved them to make that alte∣ration: but their consciences telling them that they were not able to iustifie their bad cause before so many learned men, they durst not appeare in the councell. wee then haue ve∣ry great reason to follow the iudgment of the whole corps of Christendome. but small pro∣bability haue the protestants to preferre the passionate opinions of a few malecontents fly∣ing from true triall, before the calme and ma∣ture acts and definitions of all the rest, that were ready to haue performed it. God send them grace to see it in tyme: least as they haue wilfully followed them in their errors, so they bee not here after against their wills forced to folow them to eternall punishment. I haue staid the longer to declare the commoditie and necessitie of submitting our vnderstāding vnto the censure of the Catholike church, be∣cause without that bee ioyned to Gods word, to certifie vs both which is the word of God, and what is the true sense and meaning the∣reof, wee can haue no true faith at all. for the declaration of the church is necessarilie requi∣red as a condition, without which our faith cannot ordinarilie bee assured of that which it is to beleeue. whervpon that great light of the world S. Austin was not ashamed to saie, Evangelio non crederem,* 1.43 nisi me moveret Eccl••siae Catholicae authoritas. I for my part would not beleeue the Gospell, vnles the authoritie of the Catholike church did moue mee thervnto. whence it is easie to gather, that they who do

not take their direction from the said church, (as all they do not, who think euery Christian may be saued in his own religion) haue no as∣surance in their faith, and cōsequently no true faith at all, wherfore they cannot bee saued. which I do thus confirme; for the Apostle te∣acheth that Sine fide impossibile est placere Deo,* 1.44 It is impossible to please God without faith: w∣hich must needs bee vnderstood of the true faith, because God is the God of truth, and ha∣teth all that is false: but the true faith is but one onlie, and of the same nature in all men: which the said Apostle doth confirme, when hee wri∣teth that there is but one Lord, one faith,* 1.45 one Ba∣ptisme: but they that make account to bee saued in their owne religion, bee not ordinarilie, nor cannot bee all of one faith. for one faith can∣not teach vs to beleeue two cōtradictory pro∣positions to bee true: by the same faith one may beleeue more, and another lesse, accor∣ding to the measure of faith that it hath plea¦sed God to bestow vpon them: but one cannot beleeue cleane contrary to the other, As for example, That Saints are to bee praied vnto, and that they are not to bee praied vnto. That wee may praie for the dead, and that wee may not praïe for the dead. For one of those propositions must needs bee false, wherfore they that beleeue, men may bee saued in both these opinions, haue no true faith at all; because true faith cannot beleeue that which is false, and one of these two must needs bee false. This may

bee yet further confirmed, for that those men who thinke one may bee saued in any reli∣gion, do want the aforesaid true and onlie meanes of vnitie and agreement in one faith. for they rely not vpon the explication of the Catholike church (which is the only way to hold all men in one faith) no more then if they had neuer heard of that article of our Creede, I beleeue the hol••e Catholike church; but take (as it hath been before declared) for their guides in matter of faith, either their owne Iudgment, skill or spirit; or the advise of so∣me of their friends: which are much more li∣ke to leade them into a hundreth diverse opi∣nions, then to reduce them to vnity in faith and religion. wherfore it is evident that the vniforme faith of the bodie of Christendo∣me (which alone is the true saving faith) can∣not dwell in one house with that libertie of beleeuing what they like. Moreouer, all men seeke after the true Catholike church, that they maie find out the true doctrine of the Christian faith, and enioy, the right vse and administration of the holie Sacraments: This is so cleere and agreable vnto the Protestants markes of the true church, that it cannot bee denied: but if in the same church there may be errors maintained in matters of faith, and the Sacraments maie bee corruptlie ad∣ministred, men should in vaine take so great paines to find out the true church and o∣bey it. because in the way of that opinion

it is needles to salvation, to bee free from error in faith, or to haue the Sacraments sincerelie administred. for one may bee sa∣ued (say they) in that religion, where the∣re bee errors in faith defended, and the Sa∣craments vnpurelie handled. This argument maie bee thus enlarged and inforced. They that with the true beleefe of the fundamen∣tall points of faith do mingle some errors in other articles, for those their errors, to what Maister do they belong? Not to God, who is the Author only of truth and light, and in whom (as Saint Iohn witnesseth) the¦re is no darknes. Deus lux est,* 1.46 & tenebrae in eo non sunt vllae. He must needs therfore bee one of the devils retayners,* 1.47 who is father of all liars, and maister of them, that do im∣brace errors: to say, that hee is Gods for the truth which hee holds, will not availe; for God will not part stakes with the De∣vill, but either hee will haue vs wholie his; to wit if wee will loue him with all our harts, and wholy beleeue in him: or els he will wholy reiect vs, if wee thinke to ha∣ue any other maister with him, or beleeue in any other contrary to him. God is so Soveraigne and Iealous a Lord, that hee will not dwell in the same house with Dagon.* 1.48 either wee must cast out Dagon, or hee will cast vs of. wee must not halt (as the zealous prophet Elias warneth vs) Betweene God and Baal; but either wholie follow God,* 1.49

or els assure our selues that hee will who∣ly reiect vs. For as the Apostle argueth, what societie is there betweene light and darknes?* 1.50 what agreement betweene Christ and Belial? no∣ne at all. For our Saviour himself hath defi∣ned:* 1.51 Hee that is not with mee, is against mee. Luke warme fellowes (that bee part of the one, and part of the other) hee will vomit out of his mouth, as raw and vndigested hu∣mors that his stomacke cannot abide. Becau∣se (saith he) thou art Lukewarme,* 1.52 and neither hote nor cold, I will begin to vomit thee out of my mouth. The foundation of this is drawne out of this maxime of morall philosophie and divinity recorded by S. Dennis the Areopa∣gite,* 1.53 and seconded by S. Thomas of Aquine: Bonum ex integra causa, Malum ex quolibet de∣fectu. This is the difference betweene good and evill: that to make a thing good, there must concurre all things requisite, both for sub∣stance and necessary circumstance: but if one thing requisite bee wanting, it maketh the whole action evill. One bad hearbe marreth a whole pot of pottage: and one spoonefull of gall, a butt of Maulmesey: even so if the∣re bee one known error in matter of faith, it corrupteth the whole substance of faith, as if there raigne one sinnfull vice in a man, it destroieth the whole frame of vertue, and doth absolutely make him vicious, and ca∣steth him cleane out of Gods favour, so long as hee continueth therin: according to this sentence of the kingly prophet, Odisti omnes

qui operantur iniquitatem,* 1.54 & pordes omnes qui lo∣quuntur mendacium. Thou O god hatest all (and euerie one without exception) that worke iniquity, and wilt destroy all them that speake lies. mark at∣tentiuely how our soueraigne lord doth hate, and will destroy as all them that worke wic∣kedly, so all them that defend lyes: which all they doe who vphold any falshood in matter of faith against Gods truth. finally this positiō that euery Christian may bee saued in his ow∣ne religion is very pernitious and damnable, were it for nothing els, then for the manifold mischieuous sequeles therof. for it cannot but breed in men a wretched carlesnes of what re∣ligion they be of. which draweth after it a nū∣ber of sins, and is the verie roote of Atheisme. For if a man maie bee saued in any religion, it maketh no matter of what religion hee bee; wherof it will ensue, that most men following the bad inclination of our corrupt nature, will prefer before all other the worste & loosest re∣ligiō that may be, because that hath most ease, libertie, and carnall pleasure in it. which wic∣ked persuasion hauing once seised the hart, farewell all painfull endevour to performe ver¦tuous actions: and welcome slouth, case, and fleshly libertie; which cannot but in short spa∣ce engender a lothsomnes and contempt of all religion, and paue a faire broad high way vn∣to Atheisme. wherefore this opinion is vtter∣lie misliked, euen of many of the more discre∣et, and better minded Protestants. And in ve∣rie truth if wee would but lift vp our minds

a little towards heauen, and consider attenti∣uely either the infinite maiestie of Almightie God, or his inestimable bounty towards vs; how can a Christian let any such sinnefull thought sinke into our hart, as though wee need not greatlie care how wee serue God, whether wee beleeue in him fully yea or no? O very evill aduised and base minded creature, yea vnworthie the name of any of Gods Crea∣tures, that sets so little by so soueraigne a Lord and Creator! Haue wee not at his bountifull hands receiued freely our soules and bodies, our health, wealth or whatsoeuer els in this world wee either haue or bee? And is there a∣ny hope without his fauour and grace to at∣taine eternall blisse, and all that our hart can desire in the kingdome of heauen? yet so vn∣kind and vngratefull vnto such a diuine be∣nefactor bee too too many, so dull and sense∣les in matter of their own eternall either wea∣le or woe; that they seeme to stand at hab∣berdupoise whether they should serue God or no; or at most, they wilbee sure not to ouershoote themselues in his seruice, but to hold backe and afford him as litle as possible may bee. Bee not these animales ho∣mines earthly minded men degenerated from the noble condition of reasonable creatures, and made like vnto pecora campi, cattle of the field? who perswade themselues that it doth not belong to men of their calling, to conuerse with spirituall persons, or to spend much time in reading of spirituall boo∣kes,

and learning their dutie to the Almightie, but leaving those melancholy meditations to monkes, do esteeme men of their quality ra∣ther borne and bred some to keepe dogs, and to follow hawkes and hounds, others to grase beasts, and to ouerlooke their shepheards & pastures. I speake not this to condemne the moderate exercise or pleasure that such word∣ly men may lawfullie take in their worldly bu∣sines, and much lesse in reprehension of good husbandrie, but I desire to leaue some impres∣sion in the harts of all Christians of tendring, and attending with all, the seruice of God; and would gladlie perswade all sortes of men, wo∣men and children, that incomparably much more care, diligence, labor and study is to bee bestowed in procuring the saluation of their soules, then in all other affaires whatsoeuer. And that they are wonderfullie ouerseene, & exceedingly much to blame, that make so small accompt to know their bounden dutie vnto the most glorious and blessed Trinity. And because such men like not to bee trou∣bled with much musing vpon long lessons, I would counsell thē and all others to read of∣ten ouer & ouer this one text of holy scripture, & to giue diligēt eare vnto it being indited by the holy ghost for our perpetuall profit.

Harkon O Israël, thou shalt loue thy Lord God with all thy hart, and with all thy soule,* 1.55 & with all thy strength; And these words which I cōmaūd thee this daie shalbee in thy heart, and thou shalt teach thē to thy childrē, & thou shalt talke of thē, whē thou

sittest in thy house, & whē thou walkest by the waie, and when thou liest downe, and when thou risest vp. where is much more to the same effect. If Al∣mightie God required of euerie poore Israëli∣te, a complete knowledg of his law and com∣maundements, and a most carefull diligence both to obserue them himself, and to teach them also to his children and family: will hee require lesse of vs Christians whom hee hath called to greater perfection, and to whom hee hath also made greater promises? specially cō∣sidering that hee gaue vs his only begotten sō∣ne our blessed Lord and saviour to bee our maister and instructor, who refused no paines day nor night, to walke vp and downe on fo∣ote in a rugged hillie countrie for thirty three yeares, to teach vs those heauenly misteries and to make vs partakers of his inestimable graces. what shame then shall they bee put to. what punishment do they deserue, that will not vouch fafe to harken after those heauenly lessons, nor yet so much as receiue them wil∣linglie of his seruants, when they bee (as it were) put into their mouthes? are they not sure to be (with the slouthfull & vnprofitable seruant) cast into vtter darknes, where shalbe continuall lamētation, weeping, and gnashing of teeth? This by the waie to awake those drowsy sleepers, and to strike a due reuerent feare into the harts of such negligent and ca∣reles creatures, that make so small reckening of learning their dutie vnto Almightie God. Now I come to close vp my former principall

question, with some of the ancient fathers & most learned doctors sentences, who with full consent do teach that they shall not bee sa∣ued, that do hold obstinately any one error in matter of faith. Naie that everie good Chri∣stian ought rather to loose his life, then suffer one word or sillable of his faith to bee blotted out, peruerted, or betrayed. I will begin with that of S. Athanasius in his creede,* 1.56 because it is solēnely read in the church seruice as most sound and approued doctrine: whosoeuer wilbee saued, it is necessary that hee hold the catholike faith. which vnles he do obserue wholie and inuiolably, without doubt he shall perishe euerlastingly.* 1.57 S. Gre∣gorie Nazianzen teacheth, that nothing is more dangerous then those heretikes, who holding all the rest soundly, do in one word (as it were with one drop of poison) infect that true and approued faith of our Lord, which the Apostles deliuered vnto vs. see how ane error in one word of faith,* 1.58 doth poison all the rest. S. Basil his best beloued and holy com∣panion was of the same mind when hee said; that they who bee skilfull in holy scriptures, will not endure so much as one sillable of the diuine decrees to bee betraied; but rather in defence therof, if need bee, will not refuse any kind of death.* 1.59 S. Ambrose consorts with them, forewarning all Christians to stand vpon their gard most vigilantly, and in no case to suffer such pestiferous, and venemous errors to bee poured into their soules, one drop wherof is sufficient to infect and poison the pure doctrine of Christ. S. Hierom declareth,* 1.60 that for one word or two, that were contrary to faith, many heretikes

haue been accursed, and cast out of the church: S. Augustine more particularly & fully then any of the rest.* 1.61 Hee that beleeueth anie one heresie, that either hath been or shalbee deuised, cannot bee a Catholike Christian. Againe, They that in the church do sauour of any thing that is attainted and ill, if admonished to tast of that which is sound and right, they do resist obstinatlie, they become hereti∣kes,* 1.62 and going forth are to bee reckened for enemies. thus much of the second question.

Now I come to that third part which I pro∣mised to touch in a word or two, before I fi∣nished this chapter. because it is not sufficient for a good Christian to beleeue all that is to bee beleeued, and to haue a full resolute pur∣pose to keepe all Gods cōmaundements, vnles hee do also cary a willing mind to make open professiō of his faith, whē time & place do re∣quire it, what soeuer losse of goods, liberty or life, hee is therby like to incurre. I do not saie, that euerie vertuous soule is bound to lay him¦self open at all times, and to all sorts of men, (though hee may not at anie time deny anie ar∣ticle of faith, or make profession of any false religiō) but whē either the honour of God, or the edification of our neighbor do exact the same at our hands, then not to professe our faith openly, is both shamefull before men, and in the sight of God damnable. The funda∣mentall reason hereof maie bee gathered out of this; that as it hath pleased the soveraigne diuine maiesty to reueale many high misteries vnto vs seely mortall creatures, to our excee∣ding

great comfort and instruction; so it is his blessed will and pleasure, that the same bee divulged and proclaimed all the world ouer; that all sorts of men maie (if they looke well to it) reape the manifold rich benefits that do ensue therof. And contrariwise that they who will not giue care and credit thervnto, and make the right vse of such a pretious and ine∣stimable offer, tendered vnto them from the Almightie maker of heauen and earth their most loving Lord and maister, may for that their most sottish ingratitude be worthily for euer reiected and cast of. whervpon it hath pleased our diuine sauiour to testify of himsel∣fe, that one of the principall causes for which hee was made man, was to publish and decla∣re those heauenly verities vnto mankind:* 1.63 for this (saith hee) was I borne, and for this came I into the world, that I may giue testimony to the truth: and for the same purpose, as hee was sent himself from his heauenly father, so did he send his Apostles and disciples into all coasts of the earth, that they might annoūce and preach the same diuine doctrine vnto all nations.* 1.64 This Gospell of the kingdome shalbee preached to the who¦le world, in testimonium omnibus gentibus: for a te∣stimonie to men of all countries. And as it hath pleased God to make choice of some certen persons, to be principall preachers to the same his diuine word; so his will and ordinaunce is, that none of his seruants shall bee ashamed to make professiō of anie part therof, whē it shall concerne either the honour of God, or the

good of his neighbor. The first reason therof may bee collected out of that which went be∣fore, thus: if our blessed Lord and redeemer Christ Iesus was borne to giue testimony to the truth, everie good Christian (that is a li∣uely member of his misticall bodie) must ne∣eds take himself also to be borne anew to the same end and purpose, and therfore when ti∣me and place do require it, they must either te∣stify the truth publikely, or shew themselues bastards and cowards, much vnworthie the name of Christians. The chosen vessell of gra∣ce S. Paul speaketh learnedly and noblie when be saith: corde creditur ad iustitiam; ore autem fit confessio ad salutem. By har•• wee beleeue to iustifi∣cation, but by mouth confession is made to saluation. Like as there must bee a pious and devout in∣clination of the soule, to bow it to the obe∣dience of faith, wherby, as by the prime mea∣nes we attaine to Iustification: even so to arri∣ue happely vnto the hauen of saluation, we must by word of mouth make open professiō therof. For if one should bee conuented befo∣re the magistrate and questioned about his faith, if he then do not stand to the profession of it, he first, depriues Almighty God of that due honour which wee all do owe vnto his diuine Maiestie; for we shewe our selues to feare men, more then him: and do besides be∣tray his truth, and make it contemptible in the estimation of the beholders. For how sh∣ould other men be induced to value Gods te∣stimonies at that high rate at which king Da∣uid

(who was a most cunning spirituall Iewel∣ler) set them when hee said, They are to be desi∣red much aboue Gold and the rich pretious stone, If they see them that are accounted Gods ser∣uants & wisemen to set so light by them, that they are euen ashamed to make profession of them? Is it not a great dishonor to Gods cause to see his followers whē it comes to the triall, to turne the shoulder and shrinke awaie from it? The vngodlie do assemble together to out∣countenance the truth of God, to reuile and vilify his seruants, to terrifie all the beholders from the embracing of his truth: And Gods vnworthy and faint-harted souldiers called thither to vphold his honor, and to testifie the verity therof to all the assemblie, be dumbe and dare not speake one word in defence of it. Shall not such men in vpright iudgment bee conuinced to haue forsaken God when hee stood in most need of their seruice, and to ha∣ue betraied his cause by not defending of it at all, when they were called forth to haue ••••o∣ken in defence of it? yes verily. for their indi∣tement is already drawen and registred by that great cleark S. Iohn the Euangelist vnder the name of certaine principall persons among the Iews in these words.* 1.65 Of the Princes also many be∣leeued in Christ, but for the Pharises they did not conf••sse, that they might not bee cast out of the Sina∣gogue, for they loued the glorie of men, more then the glory of God. Those Princes partlie to keepe their credit with that state, and partlie for fea∣r•• of being cast out of the Sinagogue, durst

not confesse Christ though they beleeued in him. Is not this the very case of them that be∣leeue our faith and religion to bee the true Ca∣tholike faith and religion, yet to keepe their credit in the world, or to avoide those discom∣modities which by professing of the Catholi∣ke faith they should incurre, dare not come to that noble act of confessing it? they must needs therfore yeeld thēselues guiltie of that which foloweth in the same text; that they loue the glo∣rie of men, more then the glory of God. They had rather please & bee well thought of by poore mortall creatures, for condescending to do what they would haue them to doe, then to bee highlie esteemed of their most dreadfull lord and Creator, as his trustie & faithfull ser∣uants. They do ouer and besides wonderfullie scandalise their poore brethren that bee of the same religion: wherof the weaker sort are by their ill exāple shaken and induced to forsake their faith. And the stronger cannot but great∣lie grieue to see Gods cause so wretchedly be∣tray••d, and their infirme brethren scandalized. To say nothing of the glory and triumph w∣hich they leaue vnto Gods enimies as conque∣rors ouer his feeble seruantes, and the occa∣sion they giue them to harden their harts in their errors. wherfore as principally for the honor of God and his holie cause, so also that we giue no offence vnto his faithfull seruants, or occasion of ioy to his aduersaries, wee must plucke vp our spirits, when wee bee called to answere in matters of religion: And not regard

either the shame of the world, or anie tempo∣rall losse that therby may betide vs, but lift our harts to heauen, and consider how hono∣rable it wilbee in the sight of Angels, how gra∣tefull to God, and acceptable to our glorious blessed Saviour to acknowledg him before men, not to feare or be abashed to giue testi∣mony to his truth in the presence of his ene∣mies. which we shall the sooner and more wil∣lingly performe, if wee then call to mind the∣se his most comfortable words:* 1.66 Every one ther∣fore that shall confess•• me before men, I will confesse him before my father which is in heauen. Behold what esteeme and great reckening Christ ma∣keth of this out ward confession of his truth, though he shall get to himself litle or nothing therby, yet wee shall gaine exceeding much, in that we shall purchase his extraordinary fa∣uour against the daie of our last reckening, & be therfore most gratiously welcomed of him, and by himselfe be presented to his heauenlie father, in the presence of that most glittering and noble company of heauen, as verie faith∣full and stout seruants that stood valiantlie for the defence of his cause in the face of the ene∣mie; we shall then heare these most conforta∣ble and ioyfull words, Euge serue bone & fidelis.* 1.67 well fare thy hart good and faithfull seruant, because thou hast been faithfull to mee in ty∣me of triall & temptatiō, I will be as faithfull to keepe promise with thee in this day of iust retribution. Thou was put to shame and con∣fusion before men, thou shalt now haue ho∣nour

and glory in the presence of Angels: thou was content for my sake to leese the good co∣untenance of thy Prince: but therby thou hast purchased the favour of my father, king of heauen & Earth: they, for thy noble confessiō haue thrust thee out of thy lands and liuings, enter therfore into possession of the most Am∣ple rich and glorious kingdome of heauen, supra multa te constituam. I will place thee ouer manie things, and giue the a recompence that shall a hundreth fold surmōt thy losses: for the short and light paines that thou didst then suf∣fer for mee, receiue from this time forth for evermore, no lesse then the very self same ioy (though not in the same degree) of thy said Souereigne Lord and Maister. Intra in gaudium domini tui: Enter into the ioye of thy Lord. which are so great, so delitious, so pretious and perpetuall that neither eye hath seen, nor care heard, nor hart of man is able to conceiue.

wh••t good Christian had not leifer to in¦curr the danger of an open confession of his faith here on earth, then to forgoe so high and inestimable a recompence therof here af∣ter; specially if he lay ther vnto the other part of our Saviours sentence.* 1.68 He that shall denie mee before men, I will deny him before my father which is in heauen. Or as S. Luke relateth. He that shalbe ashamed of mee or of my words, him the sonne of man shalbe ashamed of, when he shall come in his maiesty. Observe that it is all one to be ashamed of Christs word, that is, of his

faith and religion, as to be ashamed of his owne person: and that he who shall not (for feare of the world) make open confession of them in time and place, Christ at the last daie when he comes to iudg the quicke and the dead, wilbe ashamed of that person, that is, look heauely vpon him, reiect him, and con∣demne him for euer and euer. This is so evi∣dent and playne out of Christs owne mouth, that it requireth not anie confirmation or te∣stimony of man. And if need were I could shew that it was in the primitiue church hol∣den for an accursed heresie, and condemned in the name of the Helcesaites, to thinke it law∣full for them that in hart beleeue in Christ, to deny him with their mouthes, when they stand in danger of losing their goods ther∣fore. See Eusebius in the 31. chapter of the 6. booke of his Ecclesiasticall history.

To close vp this chapter, euerie good Chri∣stian must take for most assured that it is not sufficient to saluation to beleeue in Christ, and to hold the fundamentall points onlie of our Christian Religion; but rest perswaded that the wilfull refusall of beleeuing any one Ar∣ticle of faith (declared by the Catholike church to bee such, and to vs well notified) wilbe at the last daie euidence enough to cast anie Chri∣stian: otherwise manie of the old reproued heretikes were in the state of saluation, and very vniustlie by the most holie and learned Prelates of Gods church excommunicated and condemned, which once to imagine cannot

be but great impietie. And if anie subiect how great and noble so euer he be, for one fact of treason or felonie doth iustly deserue death by the censure of all lawmakers; and a man making the law of Moises frustrate,* 1.69 without anie mercie died, as the Apostle witnesseth: how much more worthie is he to die the de∣ath, that shalbe convinced not to beleeue the fountaine of all truth Almighty God himself in some thing, not to giue perfect credit to his chosen messengers and infallible witnesses, and to disobey them whom he hath appoin∣ted to be our spirituall pastors and gouernors. And when our blessed Saviour (who loued the eternall saluation of our soules so deere∣lie, that to make a full purchase therof for vs, was content to giue his most pretious bloud) when he (I say) to whō we are so exceedingly much beholding and bound, hath out of his incomprehensible wisdome prouided the best and most assured meanes that may be, to hold all Christians in vnitie of faith and religion, by tying them to beleeue and obey his one ho∣lie Catholike church: those libertines will not hold themselues to his assigned ordinance, but out of their owne presumption beleeue whom, and what they list, and so by litle and litle grow at lenght to beleeue nothing at all. wherfore to auoid all these most dangerous inconveniences; and to escape Gods iust indi∣gnation, let vs submit our vnderstanding w∣holie vnto his diuine reuelations, and be most vigilant and carefull to learne out what his

blessed will and pleasure is that we should be∣leeue, and be as forward and readie to beleeue it without anie resistance or staggering. for the soueraigne Lord of heauen and earth is a iealous God, and will not part stakes with a∣nie, or be serued to the halues.

His high and inviolable decree is, that we both loue him with all our heart, and also beleeue in him fully and wholie. yea ouer and besides when we be called to it, he will haue vs not be abashed to cōfesse his holie na∣me, but to stand valiantlie to the publike pro∣fession of his sacred faith and religion, what∣soeuer it cost vs. and then will he without all doubt in time most conuenient call vs to the possession of his heauēly and euerlasting king∣dome, to liue for euer and euer in all ioy, ho∣nour, and glorie with his most holie Angels and all blessed Saints. To which most h••ppy resting place Almighty God of his infinite mer∣cy, through the inestimable merits of our most glorious Redeemer, bring vs all in the end.

AMEN.

Notes

• * 1.1

  Hebr. 11.6.
• * 1.2

  Ioh. 17.3.
• * 1.3

  Ioh. 3.18.
• * 1.4

  Ioh. 15.
• * 1.5

  Act. 4.12
• * 1.6

  Rom. 3.22. Gal. 2.16 1. Cor. 3.12.
• * 1.7

  Apoc. 7. v 9. & 14.
• * 1.8

  Rom. 3.25
• * 1.9

  Iren. l. 3. cap. 21.
• * 1.10

  Ambros. li. to. of. sic. c. 29.
• * 1.11

  Greg. l 7 epist. 47.
• * 1.12

  Aug. de ciuit. Dei, l 18. c. 47
• * 1.13

  S. Hier. in c. 1. ad E∣phesios.
• * 1.14

  Act. 10.
• * 1.15

  Matth. 7.15.
• * 1.16

  Ioan. 10.1.
• * 1.17

  Tit. 3 11.
• * 1.18

  Gallat. 5.15.
• * 1.19

  Aug l. q. in Math. q. 11.
• * 1.20

  Luther lib. quod verba Christi Stent.
• * 1.21

  Iob. 24. v 13.
• * 1.22

  1. Cor. 14 38
• * 1.23

  Math. 25 12.
• * 1.24

  2. Cor. 5.20.
• * 1.25

  Actor. 15.
• * 1.26

  Act 1.8.
• * 1.27

  Luc. 10.16.
• * 1.28

  Math. 10 15.
• * 1.29

  Act. 20.28.
• * 1.30

  Hebr. 13.17.
• * 1.31

  Rom. 13.2.
• * 1.32

  Math. 18.17.
• * 1.33

  Rom. 10.
• * 1.34

  1. Tim 3.
• * 1.35

  Ioh. 14.16.
• * 1.36

  Ioh. 16.
• * 1.37

  Rom. 3.
• * 1.38

  1. Iob. 4.1
• * 1.39

  Ibidem.
• * 1.40

  Math. 16
• * 1.41

  Luc. 22.
• * 1.42

  Ioh. 16.
• * 1.43

  August. co Epis••. fundamē∣tre. 5.
• * 1.44

  Hebr. 11.6.
• * 1.45

  Ephes. 4.5.
• * 1.46

  1. Ioh. 1.5.
• * 1.47

  Ioh. 8.44
• * 1.48

  1. Re•• ••••
• * 1.49

  3. Reg 18, 22.
• * 1.50

  •• Cor. 6.1••.
• * 1.51

  Math. 12.3••.
• * 1.52

  Apocal. 3.16.
• * 1.53

  c 4. diui∣n••. 1. 2. 18 4.
• * 1.54

  Psal. 5.
• * 1.55

  Deut. 6.5
• * 1.56

  Athana∣sius creed.
• * 1.57

  Greg. Naz. de fide.
• * 1.58

  Apud Theodo∣ret. lib 4. bist. eccle∣sia ca. 17.
• * 1.59

  Ambros. de filij di∣uinitater. 1.
• * 1.60

  Hieron. co. Ruffin Apolog. •• vltra med
• * 1.61

  August. de here.
• * 1.62

  Idem de ciuit. l. 18 c. 51.
• * 1.63

  Ioan. 18.37.
• * 1.64

  Math 24 14.
• * 1.65

  Ioah. 12.42.
• * 1.66

  Math. 10 22.
• * 1.67

  Math 25 21.
• * 1.68

  Math. 10.33. Luc 9.20
• * 1.69

  Hebr. 10.28.