Selected quad for the lemma: cause_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	good_a	great_a	lord_n	5,077	5	3.6205	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A07444	The iudge of heresies one God, one faith, one church, out of which there is no saluation. Excluding all infidells, Mahumetans, Iewes, obstinate papists, and other heretikes of all sorts, and consequently all newters, who conforme themselues onely externally to any religion, from hope of participation of the kingdome of heauen. If they finally persist therein, and returne not to the knowledge and zealous profession of the true faith. By Iohn Merideth, Sub-Deane of Chichester.	Meredith, John, b. 1579 or 80.	1624 (1624)	STC 17830; ESTC S112660	68,232	98

reward thou doest expect is beyond the merit of thy Vertues and wilt thou murmurre if thy punishment be proportionable to thy faults Behold thou that boastest of the perfection of thy Vertues doest want Iustice the foundation of all and consequently art v●iust wee who are Christians confesse that wee haue very few vertues which shall bee rewarded aboue measure innumerable vices to receiue their punishment wee say this is iust and yet through mercy are wee saued which mercy is content to accept another to vndergoe the punishment and to giue vs this person his owne Sonne out of the bosome of his Father Iesus Christ the Righteous and hee is the propitiation 〈◊〉 Joh. pri●●a cap. 2. for our sinnes that wee may truly say with the Kingly Prophet In him Mercy and Truth are met together Righteousnes Psal and Peace haue kissed each other Wee sinned hee suffered wee are acquitted wee know our want and our relieuer also our want maketh vs seeke his promise and our confidence maketh vs obtaine that which thou canst not because thou knowest not nor dost acknowledge thy want and therefore dost not seeke nor knowest not where to seeke or whom for an helper and that because thou winkest or stopp●st thine eare vnleast thou shouldst see or heare him who cryeth vnto thee Come vnto mee all yee that are weary and laden and I will ease you Take my yoake on you and learne of mee that I am meeke and Math. 11. lowly in heart and you shall finde rest vnto your soules for my yoake is easie and my burden is light This is hee vnto whom wee cleaue vnto him haue wee bound our selues and that worthily for there is no other name vnder heauen whereby wee Acts. 4. must bee saued but the name of Iesus Whosoeuer therefore doth not wholly relye on him with the Christian must ineuitably perish Wherefore Viues a man otherwise of excellent learning and sound Iudgement is as farre beside the right marke as is distance betweene Heauen and Hell in affirming That Comment in lib. 18 cap. 47. d● Ciuit. Dei those who being borne in the most remote Territories beyond the maine Ocean and neuer heard any thing af Christ but if they keepe those two great cammandements wherein consisteth the Law and the Prophets viz. Louing God and his Neighbour are as acceptable to God as Baptized Christians Quum Spiritum Sanctum non secus quam Apostoli meruerint acceperint Seeing they haue deserned and receiued the holy Ghost as well as the Apostles that because they sought out the righteousnesse of the Lord So great a matter is it saith hee to haue a desire to be good though thou canst not finde a man to teach thee vertue wheras our Sauioursaith That hee that beleeueth not in him is condemned already euen for this cause that hee hath not beleeued in the name of that only Iohn 3. begotten Sonne of God whereas the knowledge of Christ is life 17. eternall And whereas hee pretendeth that they might perfectly performe the Law following nature for their Guide their Conscience being their Law consequently be saued by their vertuous life as many Christians on the contrary hauing the knowledge of he Law do notwithstanding transgresse against th● law and thereby incurre damnation I answer that there are many Christians wicked but there are no Pagans to bee found good for though some of them were accounted to bee good yet they performed all their Actions for vaine-glory But he that is good for vaine glory and not for the loue of Goodnesse it selfe if opportunity second him hee will follow euill desires And therefore I say that as daily slippes of infirmity doe not hinder the true penitent Christian from life ●ternall for without such no man can spend this wretched life So some vertuous Actions of which the most impious man cannot bee wholly destitute cannot further the infidell to euerlasting Saluation because hee doth them to a wrong end as for vaine glory Neither can hee say that God is vniust if hee doe not giue him life eternall for a reward of his vertues for God doth recompence them with temporall blessings at which they most aymed and looked not beyond heare the mystery reuealed by the Author of the imperfect worke vpon Saint Mathewes Gospell where hee saith Si fidelis 〈◊〉 26. fec●rit opus bonum hic ei prodest c. If a Belieuing Christian doth act a good worke it doth profit him in this life to deliuer him from euill and in the next life to receiue the Kingdome of Heauen but rather there then heere But if an Infidell doth a good worke his worke doth profit him heere in this life and God will render him good things heere for his worke but it will not profit him in the life to come neither is hee placed among the faithfull because of his worke and iustly too Quia naturali bono motus fecit bonum non propter Deum because hee did act that good deed by the meere motion of nature and not for the loue of God And I say though a man should performe true vertues and yet bee destitute of the knowledge and faith of Christ hee could not be saued for what good had it beene vnto Saint Paul to haue kept the righteousnesse which is of the Law if hee had not knowne Christ Seeing our Sauiour saith v●to the Iewes Except yee belieue that I am hee yee shall dye in your sinnes In consideration whereof Saint Paul ●enounceth Io● 8. all confidence in his righteousnesse which is in the Law touching which he was vnblameable that he might gaine the excellent knowledge of Christ Iesus accounting all Philip. 3. things to be dung that hee might win●e Christ that hee might be found in him that is not hauing his own righteousnesse which is of the Law but that which is through the faith of Christ euen the righteousnesse which is of God through faith But these workes in a Beleeuing Christian are profitabl because they are done by them of loue toward God i● whom they beleeue and that with great hu●ility o which loue Infidels being destitute th●ir workes are meer● vanity for it may bee That some may belieue ther● is a God and yet not loue him as the Diuels doe Who beleeue Iacob Cap. 2. and tr●mb●e but it cannot be that any one should loue God who doth not beleeue in him because euery one may beleeue a thing to be which he doth not loue but no man doth loue that which hee doth not beleeue to bee but the Apostle saith that All good workes cannot pr●fit if loue of God be wanting yet though a man haue a true knowle●ge 1 Cor. 19. of God Historicall and that faith which could worke miracles and yet bee void of the true faith which worketh by Charity they could not profit If therefore those workes which are acted by him who hath that faith of working

ther●fore there must alwaies be Knowledge with Faith which may direct faith in her Intention But yet that faith is safest and most lawdable which is greater in affection then knowledge as our Lord plainely sheweth where he compareth Faith to a Graine of Mustard-seed M●t. 13. which is very small in quantity but mighty in heate hereupon he ●aid to the woman of Canaan who then knew little but beleeued much O●woman great is thy faith 1● If one of these be awanting but especially the latter there is no faith but euery one that will be a Christian must bee able truly to say Nos credimus cognouimus c. W● beleeue Ioh. 6. and know One sparke of Gods grace moucth vs to seeke after the truth t●e which when wee haue found wee doe cleaue vnto it vnseperably when we haue once tasted How sweete 1 Pet. 2. the Lord is th●n nothing is able to separate vs from the loue of God which is in Christ Iesus our Lord whereas Ignot● nu●●s c●spido where there is no knowledge there can be Rom. 8. no Affection F●ith and Knowledge are vnseparable in euery true beleeuer i● one of these be awanting in a man such a one is no● a Christian if thou diddest beleeue it is impossible that thou shouldest be negligent to attaine to the knowledge of the Reasons of that thou doest beleeue vnlesse thou shouldest entertaine Opinion for Truth which how dangerous it is in case of Saluation or damnation I referre me to those who haue hope of the life to come of which hope they are wholly destitute who are carelesse to vnderstand the mysteries of Faith which are so full of vnspeakeable comfort vnto man At the best they are but like to the Samaritanes who worshiped they knew not what But in whomsoeuer there is a true knowledge of Christ and Ioh. 4. his Gospell there must follow incredible zeale in cleauing vnto him and his truth We see in the Primitiue Church how when they once knew Christ they ran after him they forsooke kingdomes treasures pleasures parents wiues children kindred and their liues also they left and forsooke all for the loue of Christ Emperours and Kings Philosophers and Orators Noble and Ignoble young men and maidens old men and children and cleaue so fast vnto Christ that the presence of the greatest honour state and riches could not withdraw them from Christ Iouianus being elected Emperour by the Souldiers after the death of Iulian the Apostata refused it vntill they cryed out Socrat. lib. 3. Eccle. hist cap 19. that they would be Christians also Valens and Valentinian with the same Iouian being commanded Cap. 11. to sacrifice vnto Idols and to leaue Christ or their offices put off their belts and resigned their Offices protesting that they would vndergoe all torments rather then deny Christ Torments could not amaze them but that they insulted ouer their tortures The terror of death could not affright them nor any other meanes whatsoeuer drawe them from Christ yea so zealous were they that they would not beare the defacing of the faith so much as in the adding of one letter no not in the altering of one letter They would not suffer ● to be added to their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to gratifie that monster A●rius Russia lib. 1. Eccl. hist cap. 5. Conci● 1 phes Exem●●a Ci●il ad Yestor nor change τ into to please blasphemous Nestorius in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The defect of the like zeale in the Newters of this age sheweth them to be none of Christs Disciples Tepidum Discipulum non ama● Christus Nature hath as it were sowed this i●stinct into all men that children if they be good cannot dissemble the iniuries done vnto their parents and so likewise faithfull s●ruants cannot but defend the causes of their Lords So is it common that euery one who hath receiued a benefit from another man should vse all meanes to requite vnlesse he would incurre the title of Ingratitude With how much greater debt and more iust law then that of Nature are we bound to maintaine the honour of our Sauiour not only in words but if need so require with the effusion of our blood And seeing the honour he requireth at our hands consisteth in our true and reasonable seruice of him according to his prescript what shall we thinke of such who are so faire from seruing him that they mocke him for what else doe all dissemblers He is not Christs seruant saith Augustine Sed subsannator Irrisor qui eius se servum dicit cui servire dissimulat But a scoff●r and mocker that saith he is his seruant whom he doth dissemblingly serue Doe they not mocke him who professe Christianity with the Protestants and yet are as ready to entertaine Popish Id●latry and approue likewise euery heresie and yet are so impudent to say that there is no euill in such abhomination These men well deserue that their seruants should perswade them to beleeue that they haue an carnest desire to doe them seruice whereas they spend their whole time in sleeping drunkennesse and sporting and doe not moue so much as one finger to performe any kinde of worke or businesse Though the mighty God doth not stand in need of our thankfulnesse for what Patronage can this mortall tongue of ours vndertake for the eternall glory of our Creator what can the small drops of our praises adde vnto the boundles bottomles sea of that infinite Maiesty what will it hurt God if the sacrilegious mouthes of impious Atheists shal blaspheme him conspire as the Giants did at the building of the tower of Babel to tumble him out of heauen yet is it a matter most beseeming euery Christian most acceptable vnto God to shew a token of loue and reuerence toward his Maiesty and to oppose our tongues against their tongues who blaspheme God to persecute false Religion with word writ and sword to defend the Gospell against Papisme and so to professe the true faith that we openly renounce all kinde of heresie God requireth that we loue him with all our heart with all our soule and with all our minde for God will not haue Aluim quenquam s●cium amoris in anima hominis Any corriuall Apon lib. 1 ●n Cauti● of loue in the soule of man hee desireth to rule alone in his whole strength in all his heart and in all his bowels hee requireth thee to loue him with thy vnderstanding So that thou doest giue no way vnto error in the confession of his name thou must will nothing contrary thereunto nor giue way vnto any such thought which may alienate thy affection from this truth Then doest thou loue God truly wherein consisteth the perfection of thy faith which vn●teth thee vnto God without which thou canst not truly say that thou doest beleeue in God Now if thou diddest loue God thou couldest not keepe silence when thou diddest heare or see thy

Hypocrites Epicures Heretickes Pagans Idolatrers Libertines are in a damnable case and containeth an inuectiue against and admonition vnto all Newters who conforme themselues externally onely vnto diuers and contrary Religions as is Poperie and the Orthodoxall faith professed by the Protestants proouing them to bee Traytors to Christ and no better then Atheists who communicate outwardly with the Papists in their Religious Rites and seeme also to be Protestants in heart and affection with Saint Augustine his Censure of the forenamed for a Conclusion THE PREFACE VNTO the READER WEe are fallen vpon those times Christian Reader vnto which our Sauiour Christ had reference saying When the Sonne of man commeth shal he find faith on the earth Luk. ● By which Interrogation hee foretelleth the rarity of Faith paucity of Beleeuers which should be found in those dayes These are those times wherin as the Spirit spake manifestly some should depart from the Faith Tim. 4. For S. Hillaries Speech of the state of Religion in his time may fitly be applied to our age Tot nunc sides existum Lib. v●t ad Constant quot voluntates c. In these dayes there are as many Religions as wils of men as many Doctrines as there be maners insundry people as many causes of blasphemy sprout vp as there be Vices when Religions are so written to be or are so vnderstood and seeing there is one God one Lord one Baptisme so there should be one Faith only we are departed frō that faith which is the only Faith while more faiths are made we are come to this passe that there is no Faith For now too many imitate the Sampsaean Hereticks in their Religion of whom saith the Father they are Epiphan 〈◊〉 ● Tom. ● 〈◊〉 53. neither Christians nor Iewes nor Pagans sed medii simpliciter existentes nihil sunt but being a confused medley compounded of the former are of no Religion There are such among vs though not of vs who haue forged an opinion to deceiue their ow●e Soules viz. That it auaileth not of what Sect or Religion soeuer a man be a Professor So that hee conceipt it to be good and pleasing vnto God so that euery such man shall be say these Nullisidians saued 〈◊〉 〈◊〉 own Law or Sect if he obserue it and therfore they wil be neither Reformed Catholicks as are the Protestants neither Pseudo-Catholicks as are the Papists nor Anticatholicks as are all Hereticks but Diacatholicall Monsters as are all Newters consequently are priuatiuely Atheists hauing as much interest in God as they haue in Godlines whom though they professe with their mouth yet in their heart these fooles say there T it 1. Psal 14. is no God The occasion wherof I do ascribe principally vnto the Defect of Gods grace in such persons wherof they are worthily destitute wherewithall they should haue beene enlightened Secondly to their damnable grosse carelesse vnexcusable Ignorance into which they are plunged through Negligence wherby it commeth to passe that though they know God they worship him not as God but become vaine in their thoughts and haue their foolish hearts full of darknesse and not knowing the Truth cleane vnto their owne opinions thinking it sufficient to worship him according to their owne immaginations rather then to vse any requisite Inquisition to find out the truth imagining with the old Pagans That it is Gods desire by diuersity and disparity of opinions Socrat. Lib. 4. Eccles Hist cap. ●● to illustrate his glory that therefore euery Sect might the more reuerence his Maiesty because that no man might readily know him accurately therefore they choose rather to wauer in doubtfull opinion which is alwayes vncertaine then to stand by faith and knowledge which confirmeth vnto Security Which pernicious pestilent and damnable error was first broached by that Sect among the Pagans who were termed Academicks or Septicks who held Gellius lib. 11. N●ct 〈◊〉 Cap. 5. bl●ssednesse to consist in the Inuestigation of the truth though they neuer attained to the Intention thereof but concluded all with doubtfull suspension of their Iudgement The Authors of which Sect are said to Galen lib de ●p● doc●ndigene●● Sta●●● in 〈◊〉 be Fauorinus and Pyrrho two ancient Philosophers from whom those Hereticks in the Primitiue Church drew their opinions that Tertullian might w●ll say Lib. ●duers●● Hermogene●● that the Philosophers were Patriarchae Hereticorum the great Grandsires of Hereticks From their Pappes questionlesse Ap●lles sucked that dangerous Position Non prorsus opus esse rationem Niceph●●us lib. 4. Eccles Hist Cap 28. fidei inquirere sed in sua quemque persuasione perseuerare debere that it was a needl●sse matter to search into the reason of Faith and Religion but that euery one ought to persist in his own conceit perswasion From their Doctrine Rethorius and his Disciples in Aegypt and Alexandria deriued their most Hereticall Thi●as●er Cataogo Hares Heresie Qui omnes laudabat Hereses c. who praised all Heresies and said that euery mans seuerall opinion was good and that none among them all did erre but that they walked all well beleeued aright Hence drew Mahumedes Sergius that plausible tenent to flesh and blood that all Sects as Christians Alc●oran 〈◊〉 2 4 Turkes Iewes and Infidels may be saued in the obseruation of their owne Law though it be neuer so impure and sensuall which opinion is receiued and applauded by the Heard of Swinish Epicures who liue in any Religion or Sect whatsoeuer in these daies who accommodate themselues vnto that Religion which best relisheth their voluptuous pallate Wherefore because of the abundance of Luke-warme Newters who are infected with this execrable error in these dayes and sprout vp as Tares among the Wheate in most part of this and other Churches who by this meanes are destitute of all faith and Religion and in danger of vtter perdition if they be not firmely established in the true faith of Christ I haue thought it a Worke worthy my labour belonging vnto mine Office and Calling in the Church of Christ wherin I am a most vnworthy Minister and the least weakest among my Brethren while other who excell in many singular graces are through their Charitable conceit of men silent in this poynt and neglect it as needlesse altogether vnseasonable for these dayes wherein the bright light of the glorious Gospell of Iesus Christ hath dispelled the darksome and gloomy mists of Error Ignorance Heresie and Infidelity out of the hearts of all or most of the Inhabitants of this Land which I wish with longing desire were euen as their Charity presumeth which I do pray with feruent zeale that in short time it may be so effected through Gods grace and the strong operation of the Ministry of his Word which is able to mollifie the most obdurate heart to open the eyes of the blind to raise vp him that is plunged euen into the

Apology for our Ancestors of the Laity who for the most part dyed true Christians vnder the domination of Antichrist as is plainely proued at large and that the estate of the Papists who liue vnder Protestant Princes is damnable vnlesse they renounce Popery THe Second Motiue whereby men are perswaded to persist in their Natiue Religion though false and impious is the pretence of a good Intention They say Whatsoeuer the religion bee whereof they are vnable to iudge yet their meaning toward God in respect of his Seruice is good and God respecteth and accepteth the minde and the Intention which is sufficient to excuse them rather then to entertaine another wherein they may be deceaued also because they are not iudicious to discerne betweene truth and falsehood in matters of faith and subtilties of religion and it is better to obey ignorantly then to change religion doubtfully so they meane well towards God I doe make this answer vnto such sencelesse soules That it is one thing to haue a Good Intention or meaning another thing to haue a right Intention An Error may easily insert it selfe into a Good Intention and so corrupt it and howsoeuer in respect of the End the intention may bee good yet other Circumstances may marre the matter A right Intention is the working of our will whereby it proceedeth by d●e meanes vnto a good end From whence it followeth That if the End in it selfe Good ●e not rightly intended neither the End is good nor the Intention right As a worke in it selfe euill is not made good by the good End for which it is intended as if one should steale because h●e would relieue the necessitie of the poore contrary to St. Pauls Rom. 3. rule We may not doe euill that Good may come of it So here if the End be Good yet if the meanes be not good the deed must be euill for Error and Ignorance spoyleth the matter as the Lord speaketh Therefore my people are gone into captiuity because they Esay haue no vnderstanding So we may say of Hereticks They are chained by the Deuill with the strong band of Blasphemy because they are without knowledge and vnderstanding of the law This is it which subuerteth Religion when men are blinded in the choyce and discerning the difference betweene Truth and Falshood erring from the right scope to the infinite damage of their Conscience So the Iewes were perswaded that they had done God a singular peece of Seruice when they executed their woluish ferity against the Christians With the like ●ury was Paul enraged against the Christians persecuting them with menaces and threats with a zeale of piety but such as was erronious and not according to knowledge it was not done with iudgement and preconsideration of the cause not by the impulsion of Gods Spirit which God will haue tryed by his word whither it be his or not And hence ariseth so many Errors in choyce of Religion because men are destitute of Gods Spirit which should secure and certi●ie our spirits of the Truth There is a way saith Salomon that seemeth right to a man but the issues thereof are the waies of Prouerb 14. death Therefore ignorance of Gods law is the ruine of true Religion for Colere amare quem Ignoras non potes Thou August canst not worship and loue him whom thou dost not know zeale without knowledge is a vehement cours● in the wrong way wherein the faster thou dost runne the farther thou goest astray out of the way And as the Father saith Melior vel claudus in via quam cursor praeter viam It is better to halt in the way Serm. 15. de verb. Ap●li then to runne swiftly out of the way Though thou fire Iron neuer so hot in the Fornace yet it will receiue no forme without the Hammer right iudgement must guide the zeale of thy will for the Will is blinde and must be Directed by the vnderstanding Wherefore the Intention is not made good by the E●d which it propoundeth but as the Schooleman saith it must haue Pedem Bonauent Sup. 2. Sent. Dist 41. Affectus oculum Intellectus the foot of Affection and the Eye of vnderstanding the one in respect of the End the other in respect of the Meanes to be vsed to attaine to this End And either of these must haue his Director the vnderstanding must haue Faith the affection Charity Whereupon saith Bernard Two things concurre to the singlenesse of the eye Loue and Truth The one will be Lumen illustrans Lib. de praecept dispens A light to shine and shew him the way the other will be Virtus adiuvans a power to strengthen and further him for there are two things necessarie for him that will attaine to his iourni●s end First a light by which he may See Secondly right footing for want of the first the Blinde looseth his way for want of the Second the Lame doth not attaine to his journies end Briefly as Bernard saith How can the Eye of the Intention be single with Ignorance of the Truth Yea though a man loue God Ibid. and doe euill Ignorantly but he that wanteth neither good hath a true single eye Amorem boni cognitionem veri The loue of that which is good the knowledge of the truth if one faile the whole doth faile for Bonum ex causa Integra causatur malum ex particularibus consurgit defectibus Good is perfected by a compleat Schola●● ex Dio●is de diu nom ca● 4. cause but Euill followeth vpon the defect of a particuler Hereupon Gerson saith that in the description of a Right Intention these two words Debitum Debito modo must be taken Coniunctim Indiuisibly together But in the description of a peruerse or corrupt Intention these two opposite words Indebitum Indebito modo may be taken Diuisum Apart Seeing either of them apart is sufficient to cause a corrupt Intention for more points are Necessary to the constitution of vertue then of vice yea the defect of one of those points which concurre to the constit●●ion of vertue is the change to vice for to make a good Intention is requisite an int●grity in the End propounded and the meanes vsed But thou wilt say my good Meaning proceedeth from my faith and how can I be de●●iued therein Say it proceeded of faith But that faith is false or r●ther it is no faith at all because false faith is not faith for these words of the Apostle Whatsoe●er is not of Faith is sinne be spoken of true not of false faith ●om 13. Therefore it is not of true faith that wee belee●e that to be● Good which is Euill for it is false and therefore a Sinne. Whither therefore thou dost thinke falshood to bee Truth or Truth to be falshood either is a sinne for neither commeth of faith therefore that thou may est not be deceaued in thy well meaning thou must haue

no verbe Newter or Nowne of the Chytrae super cap. 3. Apocal. Newter Gender as Luther said for God is icalous and will endure no Corriuall Therefore he crieth to his people the Israelites by his Prophet How long halt yee betweene two opinions If the Lord be God follow him But if Baal be he then goe after 1. Reg. 18. him He will not suffer vs to be vnequally yoaked with Infidels 2. Corinth 6. for there can be no fellowship betweene light and darknes no communion betweene Christ and Beliall but whosoeuer is not with Math. 12. 6. him is against him and whosoeuer gathereth not wi●h him seattereth for no man can serue two Maisters Therefore they are enemies vnto Christ who intend to make a religious Communion betweene Protestant and Papist knowing that they can no more agree together then light and darknesse and that the onely meanes to ruinate a Kingdome and to dispose it for forraigue Inuasion is to nourish faction betweene the Subiects which is sowen and maintained by diuers of Religions And now I say vnto you luke-warme Nullifidians who conforme your selues to the seuerall Religions of those great personagēs with whom you liue not of any affection to God intended but because yee seeke thereby to please men being none of the Seruants of Iesus Christ Deale with God truly as you deale with your Lords safely and you shall cease to be the seruants of men any longer and the Sonne will make you free and coheires with himselfe of his Fathers Kingdome Remember how deuoted you counterfait your selues to be toward your Lords of whom you expect some benefit You goe forth to meete them at their approaching when they are in any publick assembly you honour them with pompous salutations when they walke abroad you prepare their way for them you commaund other to giue place you proclaime their comming you set them Chaires lay them Cushions and embrace their very feete you record the famous Acts of their Progenitors out of ancient stories and if you finde nothing laudable in themselues you retort the noble deedes of their predecessours to their praise you doe not onely say but sweare also that you are deuoted vnto them and that with sure fidelity and you labour with all possible diligence to seeme to be that which you would not be Think you that you might be iustly rebuked if you were that which yee are not but that which you faigne your selues to be If this were euill that yee should be such why should you study so much to seeme to be such Yea were yee such as yee feigne your selues to be but are not you deserued iust praise And for this cause are you often cast off by your Lords for that you are knowne not to be such as you feigne your selues to be If therfore you be iustly cast off because you be knowne not to be such as you dissemble your selues to be I doe say vnto you That you may for euer be retained in Gods fauour and liue his seruants vnder his safe protection bee carefull to shewe your selues truely vnto God such as you counterfeite your selues to be to your Lords Shewe your selues outwardly in words to haue inwardly the affection of deuotion toward God in your hearts and doe not only shew it but haue that within you which you shew vnleast if yee doe only shew it yee be no true louers but slatterers and mo●kers and consequently because ye cannot deceiue God with ostentation yee rather deceiue your selues and for your mockery be laughed to scorne by him that sitteth in heauen Therefore as you are accustomed first to offer your dissembled l●ue thereby to purchase their fauour whom you intreate So you must present vnto the most high God your hearts inflamed with the fire of true zeale and ardent desire to become seruants vnto his diuine Maiesti● and that with an vnfeigned affection and when you finde by the inward comfort and illumination of your soule that God hath heard your request you must goe forth to meet him and with Zachaeus his deuotion and alacrity receiue him ioyfully into the house of your heart thou must come before his presence with thanke●-giuing for this great benefit that he hath made thee partaker of the knowledge of his truth whereby thy soule may be saued and tell forth his praise in the Congregation and that his Gospell may be propagated thou must prepare the way thereunto by suppressing prophane deceiptfull heresies and eradicating to the vtmost of thy power all execrable Superstitions thou must proclaime the same vnto all those with whom thou doest liue and blesse the feet of those who bring the glad tydings of Saluation vnto Sinners thou must resist all the enemies of the Euangelicall truth we must account them to be our enemies that contradict it we must hate them that hate the Gospell and rather choose to suffer the hatred of Hereticks for the truthes sake then enioy their peace with hatred of the truth And this I say moreouer vnto all Church Papists who like certaine Donatists in the time of St. Augustine yeeld only their bodily presence to the Reformed Church and remaine Papists Lib. de ges● Emer cap. 1. in heart and affection being Carna intus Spiritu foris they are not partakers of the Body of Christ but are meere Atheists and are voyd of all Religion and doe infringe the very law of Nature for seeing Religion as Pomponius saith Maxime sit secundum naturam is most agreeable vnto Nature doe not they In ●●b 2. T. de Justit Iure impugne God and Nature who despise the same seeing it is infused into all men yea into certaine brute beasts also by Nature For the very Elephants adore the Sunne and all Nations be Cic. de Lag Iacob 2. they neuer so barbarous maintaine some Religion yea the Deuils beleeue God and tremble and yet these vaine variable excrements of mankinde scoffe at all Religion for were they religious they would persist firmely therein for thence hath Religion his denomination which because they neglect they Religio a religando Lact. lib. ● cap. 28. shew themselues altogether irreligious The Turkes Iewes and Pagaus obserue their Religion most constantly but these light reedes are carried hither and thither as euery winde changeth Those also who in minde and vnderstanding are Protestants if they shall communicate with Papists in their religious Rites though it be only to outward conformity are plaine Idolaters for though they giue no worship to their blasphemous Sacrifice because as they say God will be worshiped in spirit and they inwardly deride the Popish fatuity yet this cannot excuse them because God doth prohibite vs to serue Idols with any corporall obsequy vnlesse they doe deny with the Manicheas that God did create the whole man which is Epiphan lib. 2. to●n 2. haer 66. In Catalago dogm Manich●i most absurd Sure we are that our bodies are his Temple wherein