it is the cause of his owne destruction or if a man would goe vnto a place and knoweth not the way which leadeth thereunto but hauing a conuenient guide to direct him at hand enquireth not the way is not the cause of his going astray to bee imputed vnto himselfe If thou seest a Stranger or blinde man to goe out of the way thou art bound to recall him and direct him aright and to deliuer him from danger much more thy selfe Wherefore that Negligence in not seeking the way of truth and saluation is culpable and damnable neither may you pretend Ignorance For God gaue his diuine precepts to this end Vt homo de Ignorantia excusationem non habeat that Man might not Aug. lib. dâ— Gâ—a lib. arb pretend Ignorance for an excuse But say that a man should fall among two Doctors of contrary profession the one an Orthodoxall Christian the other a Popish Hereticke and bee not able of himselfe to iudge whom he should beleeue would God require at his hands that he should diuine which is the true Faith I answer that in this case he must implore Gods helpe as Augustine saith and earnestly intreat him that he would enlighten his heart and vnderstanding to that part of the contradiction which is true and acceptable vnto him and we may presume that God in his mercy will open vnto him that so knocketh and that if his negligence in seeking after the truth or some other soule Sinne hinder not God will so worke in his heart that hee shall not giue way vnto error for God preserueth them that loue him Extra de spons cap. Iuvents Otherwise if he feare to bee perplexed hee must follow the counsell of the Law Semper in re dubia securior tutior pars est eligenda in euery distresse by scruple or doubt we must cleaue vnto that part which is most secure and safe But the Religion of the Protestants is the most safe for the Soule especially in the fundamentall point of Iustification as their best Diuine after long cauillation confesseth in these words Propter incertitudinem Iustitiae propriae periculum in an is gloriae tutissimum Bellarum lib. 5 de Iustisicat Cap. 7. est fiduciam totam in sola Dei miscricordia benignitate reponere Because of the vncertainty of our owne righteousnesse and the danger of vaine-glory it is the safest way to repose our whole trust in thealone mercy and loue of God The which when he proued to be true by many testimonies of the Fathers he concludeth his Chapter with these words following His accedit ratio manifesta c. And reason confirmeth the former position for saith hee Either a man hath true merits or else he hath not if he hath not he is dangerously deceaued and seduceth himselfe by trusting in false Merits for they are false Riches which hinder the true Riches But if he hath he loseth nothing thereby in not trusting in them but in God only for God knoweth them well and considereth them and will not suffer them to be vnrewarded To this purpose and almost in the same words speaketh Rosfensis in his Booke De fide miserecordâ—a Dei. Ad Axieâ—â—â— 12. But aboue all that we might be vnexcusable God hath assigned vnto vs a certaine remedy to preuent error and heresie whereinto we might be seduced by false teachers and that is Confeience with the holy Scriptures Thus the Berrhaeans daily searched and examined the Scriptures Act. 17. to know whither that which Paul and Sylas preached were true or not Chrysostome expounding these words When yee shall see the abomination of desolation standing in the holy place saith That Christians that would be secured of the true faith are commanded to flyeto no other thing then vnto the Scriptures Our Lord said that the Sadduces error sprang from their Ignorance of the Scriptures for which cause St. Ierome would haue vs In lib. 3. in Epla ad I phes cap. 4. reade them diligently that like cunning exchangers we may bee able to discerne good coyne from counterfeit for as another saith They who are conuersant in the Scriptures cannot be deceiued by Tâ—coâ—â— Sup. cap. 15. Luc. any meanes for they are the Lanthorne whereby the thiefe is discryed The abridging hereof from the people hath beene in all ages the cause of ruine of Religion Our Sauiour chargeth the Lawyers that they tooke away the Luk. 17. key of knowledge they would not enter themselues and hindred other who would enter into the kingdome of heauen On which words saith Lyra Similes sunt Doctores Ecclesiae speaking of his owne time Such are the Doctors of the Church who hinder the vnderstanding of the truth which is necessary vnto Sâ—luation with strange and curious words and opinions The Doctors and Teachers in the Romish Sinagogue where Satan dwelleth imitating the aduice of Varro the Heathen Philosopher preach vnto the simple credulous people meere falshoods and shut vp the truth Inter parâ—etes scholarum within the precincts of their Schooles to be disputed of though by their disputations they neuer attaine vnto it Neither will they suffer the people to search any farther or to seeke for the truth least they should forsake their damnable falsehoodâ— And this was an old pollicy of the Pagans whereof saith Lactantius Hinc sida silentia Sacris instituta sunt vt nesciat Lib. 5. de Iustitia cap. 20. populus quid colat Cunning fellowes silenced Men from acquaintance with sacred matters that the multitude should not knowe what they worshiped In what a miserable case are such people who belieue they knowe not what not beeing able to giue a reason why they should be perswaded but flye onely to the Iudgement of their Auncestors that they were wise and hang on the opinions of their seducing teachers that they approue they knowe what is best and consequently bere aue themselues of their sences rob themselues of reason while they giue credit to their errors and thus being wrapped vp in ignorance they know neither themselues nor their Religion But like the poore seduced people in the time of Arrâ—anisme Credunt quod non credunt Hillar ad Constant Intelligunt quod non intelligunt They beleeue without faith they vnderstand without knowledge This is no faith but Folly not effectuall to Saluation but bringing certaine damnation Constat fidem stâ—ltam non prodesse Aug. in quâ—st â—et test quâ—st 43. sed potâ—us obesse It is certaine that foolish faith doth not proffit but rather hurt yet this is the thraldome of the poore people who beleeue this deceiptfull opinion that Minores saluantur in fide Maiorum The ignorant Lay-people are saued Bâ—llâ—rm lib. 1 de Justific cap. 7. by the fâ—ith of their learned Priests bee their faith meere falshood whereof saith the great Cardinall Tâ— per obedientiam c. Thou canst not be deceiued by thy obedience toward thy Prelate whom
IVDGE OF HERESIES One GOD One FAITH One CHVRCH 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 Iohn Epist 2 Vers 9. Whosoeuer transgresseth and abideth not in the doctrine of Christ hath not God LONDON Printed by A. M. for Iohn Grismand and are sold at his Shop in Pauls Alley at the Signe of the Gunne 1624. TO THE WORshipfull and Religiously affected William Drury Esquire of Watergate in the County of Suffex SIR THe principiall Motiue which Impelled mee to Consecrate the subsequent Treatise vnto your Name is the selfe same which at the first Inuited mee to Penne it and publish it to the benefit of the well-disposed Reader And that was my Zeale toward the Truth of Christian Faith which is so depraued in this Irreligious age by sundry sorts of Haereticks so dissembled by Newters so derided by Atheists so disturbed by Schismaticks that we may say thereof as our Sauiour spake of himselfe The Foxes haue holes and the Birdes of the Ayre haue nests but the Sonne of man hath not whereon to rest his head By Foxes meane the Cunning Polititians of this Age who can howsoeuer the state of Religion standeth Seruire Scenae act their part according to the time And the Birdes I doe vnderstand The vaine vnconstent light Professors of the Christian Faith who were neither of them euer soundly seasoned with Religion the true knowledge of GOD and therefore they so basely esteeme thereof as if it were a matter of Indifference what or whether a man beleeue or not And these kinde of men abound in all places and liue in greatest applause and high estimation while the zealous Seruants of Christ who will not beare the defacing of the Faith by Haeresie or the abusing thereof through Hipocrisie are exploded as the outcasts and off-scowring of the world Now sorasmuch as I haue obserued in you at all such times wherin I haue conuersed with you an affection to the knowledge of the Mysteries of Saluation by your frequent Inquisitions alway accompanied with a reuerend sobriety which the Apostle requireth as the limits of a Christian mans knowledge and also a zealous desire that other should be quitted from Ignorance I could not forbeare vpon the ioy of mine acquaintance with a Gentleman of your ranke and Eminency in these partes so well affected in Religion and so certaine a welwisher and Fauorite vnto Learning where the first is derided and the other despised that the Church and Vniuersitie may both take vp the Lords complaint against the vngratefull Iewes and apply it vnto the greater part of the Inhabitants in these Coasts I haue nourished and brought vp Children and they haue rebelled against me I could not forbeare I say in consideration of the Praemises to â—estifie my Loue and obseruance toward you to Dedicate this Booke vnto your Name and the rather because as I doubtedly beleeue you are one of those whose name God hath written in his Booke of Life For as I said before that I penned it of a Zeale I doe beare vnto the Truth so I doe dedicate it vnto you of a hearty affection I doe beare vnto you because you doe feare the Lord meditate in his Law and haue respect vnto his Commandements Such a one saith Dauid shall not be Psal 119. confounded Secondly because I am inuited hereunto by your Courteous humanity toward these my poore and vnworthy Labours the which as I haue destinated vnto you so you desire to Dedicate them to CHRIST his Church And therefore as the Daughter of Pharoh reputed Moses whom she saued from the fury of the Floods as her owne Sonne So this Treatise shall iustly challenge you for its Father by whose Christian zeale it was deliuered from obscuritie and promoted to call Israel out of Egypt and let those Israelites who by this meanes shall finde the comfort of their deliuerance call vpon GOD for a blessing vpon you and your generation And now worthy Sir I beseech the Lord who hath begunne this good worke in you that hee will performe it vntill the day of IESVS CHRIST and this I pray that your Loue may abound yet more and more in Knowledge and in all Iudgement that you may allow those thinges which are best that you may be pure and without offence vntill the day of Christ to which end the Lord preserue you Constant and zealous in the profession of the true Faith that you may in the next life receiue the Crown of Life which Christ hath purchased and promised vnto all those who continue faithfull vnto the End Your Worships in hearty Christian affection IOHN MERIDITH The Contents CHAP. I. SHeweth that God requireth truth in Religion which must be squared to the Rule of his Word and therefore Iewes Turkes and Papists whose Religion is false because contrary to the Scriptures cannot bee saued if they persist in their obstinacy and that Papists are but Pseudo-Christians CHAP. II. Proueth that Infidels and Heretiques by an Innocent life and vertuous actions if they could performe any cannot be saued vnlesse they bee Orthodoxall Christians also and the Error of Lodouicus Viues is confuted CHAP. III. Declareth that a good intention or meaning toward God avayleth not Heretiques to preserue them from damnation without the right knowledge of the true Faith where is proued that Negligence and Ignorance in matters of Faith is damnable which ought to be expelled and preuented by diligent reading and examining of the Scriptures with a detection and conuiction of the Popish politicall tyranny in prohibiting the Laity from reading of the Scriptures contayning also an Apology for our Ancestors of the Laity who for the most part dyed true Christians vnder the domination of Antichrist as is plainly proued at large and that the estate of those Papists who liue vnder Protestant Princes is damnable vnlesse they renounce Popery CHAP. IV. Proueth that an Eroneous Conscience is no sufficient bond to oblige a man to persist in a false Religion as the Papists teach but such a conscience ought to be deposed reformed or abandoned and altered according to the rule of Gods Law and therefore the case of those Papists who are trained vp in blindnesse is miserable and lamentable CHAP. V. Answereth Obiections made from the diuine Phylanthropy or loue of God vnto mankinde who say they will not condemne vnto euerlasting death such infinite multitudes of people who dye in Infidelitie and Heresie and saue but onely a few true beleeuing Christians where is plainely proued also that very few in respect of those who are to be damned shal be saued CHAP. VI. Prooueth from the Nature and Attributes of God that Atheysts
myracles doe not proceed from a loue toward God and to the end hee may be glorified in them are vnprofitable how shall those workes which are acted by him who hath no faith bee conducible to procure eternall life You are therefore dangerâ—usly deceiued who presume that God regardeth not what or whether wee beleeue or not misapylying to that purpose which the Apostle Rom. 2. saith To euery man that doth good hee will giue glory and honour and peace to the Jew first and also to the Grecian and that because there is no respect of pâ—rsons with God For how can glory bee to the vnbeleeuers which is not giuen vnto any but vnto those who are iustified for those whom God Rom. 8. hath iustified he hath also glorified Or what honour shall be giuen to Infidels When Saint Peter teacheth that it is not giuen but onely to those that beleeue Or how shall there be peace vnto him who is not Epheâ— 1. redeemed with the blood of Iâ—sus Christ In whome God hath pacifiea the things which are in Heauen and in Earth for he is our peace who hath made of both one But this peace cannot bee possâ—ssed without the faith and loue of Christ for wee being iustified by faith haue peace Rom. 5. with God through our Lord Iesus Christ through whome wee haue entrance by faith into this grace wherein we stand and reioyce vnder the hope of the glory of God This hope doth not make vs ashamed because the loue of God is powred forth into our hearts by the Holy Ghost who is giuen vnto vs for we haue receiued the spirit of Adoption whereby we crie Abba Father That therefore men may bee made the Sonnes of God they receiue the onely begotten Sonne of God by faith and by his gift they receiue this power from the Lord that they may beleeue in him and appertaine to the number of the Sonnes of God For as many as receiued him to them he gaue power to be made the Sonnes of God euen to those Iohn 1. that beleeue in his name In their hearts hee writeth his Law that is the Law of Ierem. 31. Faith which beeing inspired doth Iustifie This Lawe God doeth write in the hearts of his people not by the Condition of Nature but by the bountie of Grace not by the free will of Man but by the Ministery of the preaching of the Gospell not in stone by the Letter of the Old Testament but in the heart by the Spirit of the liuing God Hee writeth therefore the Law of faith by which God iustifieth the Gentiles that by giuing grace he might renew Nature And for this cause hee diffuseth Loue which is the fulfilling of the Lawe by his Spirit that hee may make men labour to fulfill that which hee commanndeth and he bestoweth the grace of Illumination by the Spirit of faith that therefore faith might worke by loue that which is pleasing vnto God The which as long as it is not in Man whatsoeuer hath remained in man written by the Lawe of Nature without the Law of Faith doeth not possibly saue him that doeth thereafter because God doeth iustifie no man without Faith neither can it purchase saluation vnto the workerâ— because that without faith it is impossible to please God Hebr. 11. Wherefore the Law of Nature by which a man preserneth the bond of humane Societie without faith if it bee fulfilled cannot suffice to saue the Soule as Diues would prooue But that Law by which a man knoweth and loueth God by beleeuing in him not by which a man growen proud doeth challenge vnto himselfe good workes or faith it selfe but by which hee doeth with humble subiection ascribe both his Faith and his Workes vnto God who doeth worke them mercifully in him for this is the nature of true faith so to compose and direct a mans heart That when a man heareth the precepts of God Iddonari sibi quod praecipitur poscat Et cum in fide operatur Fulgent lib. dâ—â—â—carn Christi cap. 27. gratia Dei se â—â—giter adiuvari non ambigat He prayeth vnto God to make him able to doe that which he commandeth and when hee doth good workes as a beleeuer he acknowledgeth that hee is helped wholly to performe them by the grace of God But we say farther That hee that doth not beleeue cannot haue any true vertues as wee haue prooued before in part and wee adde besides that as faith without workes is no faith so workes without faith are no workes Saint Ierome saying Sine Christo omnis Virtus in vitio In cap 3. ad Galat. est Without the faith of Christ no vertue is faultlesse yea were they present they could bee of no continuance For if so bee the threatning of Hell the promise of Heauen the exemplary liues of inuumerable Saints and all other meanes which we can vse can hardly among vs who are Christians preseâ—ue mâ—n in vertuous actions what can wee thinke of those who liuing in Infidelitie and are destitute of these furtherances But that they are so farre from being preserued in the practise of vertues that it is not possible but that they should become starke naught and vitious Therefore I conclude That an innocent life and vertuous actions without the faith of Christ cannot suffice to saluation And I doe adde further that good deeds being found in any one who professeth Christ otherwise then the Scripture teacheth and the true Church beleeueth are wholly vnprofitable and no better then the forenamed false vertues of Infidels for Vbi sana fides non est non potest esse Institia 24. q. 1. cap. vbi Sana ex â—ugustinâ— there can bee no true righteousnesse where there is no sound faith Therefore let no man deceiue himselfe by confidence in an innocent and vertuous life if hâ—e die in a damnable and hereticall Religion such as is Popery heare Saint Augustine for a Summary Constituamus aliquem castum continentem Lib. 4. de Baptisâ—â—â— non auarum non Idolis seruientem c. Say there is a man who is chaste continent not couetous no Idolater giuen to Hospitalitie to Almes no mans enemy not contentious patient quiet hating no man envying no man sober thriftie but withall an Heretike Nulli vtique dubium est propter hoc solum quod Haereticus est regnum Dei non possessurum No man doubteth but for this cause onely for that he is an heretike hee shall not inherite the kingdome of God CHAP. 3. Declareth that a good Intention or meaning toward God auaileâ—h not Hereticks to preserue them from damnation without the right knowledge of the true faith where is proued that Negligence and Ignorance in matters of Faith is damnable which ought to bee expelled and preuented by diligent reading and examining of the Scriptures with a detection and conâ—iction of the Popish politicall tyranny in prohibiting the Laity from the reading of the Scrâ—ptures containing also an
the light thereof Neither can they pretend feare of heresie Seeing the Scriptures cannot deceiue any one nor neuer did who did reade it to the end hee might serue God the more truly and demeane himselfe toward his neighbour the more charitably and order his owne person the more soberly and chastly Therefore it is to be feared that the State of those Pâ—pists who liue in this kingdome and other countries where the Romish Inquisition is exauthorized is damnable for here Christ speaketh vnto you and you refuse to be acquainted with the knowledge of his wayes and therefore your good meaning cannot excuse and defend you but your Wilfull affected Ignorance will accuse and condemne you for no ignorance doth excuse in those things which a man is bound to beleeue and know But you will obiect why should we doubt of our selues liuing and dying in the Romish Religion seeing our Forefatherâ— Obâ—ect who departed this life in the same are as wee hope saued who had they beene Heretickes must necessarily haue perished And you say the Romish Religion is heresie For an answer let vs consider that not euery one that â—eleeueth some points of religion whereunto they are bound in an hereticall Church is presently censured to be an hereticke vnlesse he doâ— willingly assent to such particular Articles of their beleeâ—e which doe derrogate from the vertue of Christ his Crosse which is the sâ—le hope of the Christian either directly or by consequent if he keepe the Foundation whole and hold no particular errour in matters of faith against the Truth manifested to his conscience There is no doubt of him but through Gods mercy he shall be safe But such were the farrâ— greater part of the Laity in the time of Popery of whom no more was required to be knowne in matters of faith but only the Lords Prayer the Creed the Decalogue the salâ—uation of the blessed Virgin and a generalâ— superficiall knowledge of the Saâ—rament of Baptisme and the Eucharist and that of Pennance and obedâ—ence to the Church Though they neuer knew what other points the Church commanded or beleeâ—ed Explicite they were prohibited from Inquisition into farther particulaâ— subtilties of Diuinity which were to be deduced out of the precedent heads which was a great meanes through the mercifull prouidence of God for the preseruation of the people who by the knowledge and beliefe of these particulars might haue perished as well as their great Masters So that it pleased Gods goodnesse by that imposed ignorance to preserue them from fundamentall errors and by their simple credulity and implicite faith in the principall of the fore-named points to giue them saluation Whereas their subtill Schoole-men and learned Diuines who disputed and broached many blasphemous absurdities ranne headlong to hell For as that Ancient said Melâ—us est ergo et vtilius Idyot as â—t parum scientes existere et per charâ—atem proximum fieri Deo â—â—â—us â—h ◠〈…〉 cap. 45 quam putare multum scâ—re et multa expertos in suum Deum blasâ—hâ—mos â—uentri It is better and more prositable to be Noâ—ices and haue but a little knowledge if by loue wee become nigh vnto God then to thinke you know much and are expert in many things if withall you be blasphemous against God Infinite such persons were saued in the primitiue Church They acknowledged one God onely and the same their Creator whom they were to worship and that they were redeemed by Id. â— lâ—b 3. cap. 4. the bloud of Iesus Christ in whom alone they reposed all their hope and confidence and renounced all that was against this doctrine Such was the faith of our fore-fathers in the dayes of Popery they were not acquainted with the heresies of their Doctors and Teachers but died in this confession Viz. That they reioyced that they dyed in the faith of Christ that they confessed that they did not leade their liues as they ought to haue done and that they liued so wickedly that they merited eternall death that they were penitent for the same that they resolued to amend if they did liue any longer that they beleeued that Iesus Christ the Sonne of God was borne of the glorious virgine Mary That he dyed for them and that they gaue him thankes for these benefits and that they beleeued that they could not be saued by any other meanes but onely by his death and passion and in this confession they commended their soules into the hands of Almighty God and died securely This Confession is annexed by a learned man vnto Roffensis his Booke De fide et miserecordiâ— Dei with a preface prefixed Imâ—ressus est Jâ—te liber Coâ—on aâ—ud hared Ar. noâ— Bâ—rckmaâ—ni 1556. by the publisher wherein he doth thus censure it Certe hanc formulam legenti admiratio quaedam subijt diuinae boâ—tatis ex qua sane perspicere licet doctrâ—am de meritis et intercessione Christi quamuiâ— fortassis non nihil deformatam et obscâ—ratam quod certe nenio infâ—câ—are poteâ—t non tamen penitus quod nonnulls falso putant oppressam atque extinctam fuisse cum diuina prouidentia facâ—um sit vt tempore maxime necessario nempe sub exitum huâ—â—s vitae hoc exiguo interrogationum fasciculo totius Euangelicae et Apostoâ—cae doctrinae virtus et effâ—catia pura sincera nullâ—sque peregrinae doctrinae sordibus contamâ—ata proponerctur atque exhiberetur quo factum esse non dubito vt innumerae animae diâ—bolo creptae regno Dei sunt vindicatae In English thus Surely he that readeth the forme of Confession must needes wonder at the goodnesse of God out of which we may plainly perceiue that though the Doctrine of the Merites and Interceâ—sion of Christ was happily much depraued and obscured which surely no man can deny yet it was not wholy extinct and oppressed as many falsely imagine whereas God did so prouide that in a most necessary time namely immediatly before death the vertue and essicacie of the whole Doctrine of Christ and his Apostles should be propounded and exhibited pure sincere and voyd of the pollution of strange doctrine whereby it came to passe I doubt not that infinite soules were deliuered from the diuel and gayned to the Kingdome of God For father euidence hereof which may satisfie the most curious Read Sacerdotale Romanum Tract 5. part 1. cap. 13. in the Title Visitatio Infirmorum For a Summary of this point heare what Iohn Wickleffe saith hereof in his time being the height of Popery Now saith hee a fewe poore men and Ideots in Introduct scripturae cap. 10. comparison of Clarkis of Schole moune haue the trueth of holy Scripture ayens many Prelatis and religious that beene yeuen to worldly pride and couetis simony hypocrisie and other fleshly sinnes most sithen these poore men desire only the trueth and freedome of the holy Gospell and holy Scripture and accepten mans law and ordinancis only in as mych as they
prouing them to be traitors to Christ and no better then Atheists who communicate outwardly with the Papists in their Religious Rites and seeme also to bee Protestants in heart and affection with St. Augustine his Censure of the forenamed for a conclusion THere is a God and the same is the most Omnipotent Lord of heaâ—en and earth and all things therein contained and therefore he will be worshiped by man though Atheists deny him He is a Spirit and therefore he requireth true and vnfeigned deuotion though Hipocrites dissemble it Hee is holy and requirâ—th Sanctâ—ty in his seruants though Epicures neglect it He is Truth and therefore he will be Worshipped in truth though Heretiâ—ks depraue it Hee only is God and there is No other God beside him though Pagans doe multiply And therefore he claimeth all worship to be done vnto him alone though Idolaters translate it He is the Law-giuer and hath prescribed what worship he requireth of vs From which he will not haue vs to decline either to the right hand or to the left though Libertines Newters or to giue them their proper denomination Nullisidians doe diuersty vary who thinke God is satisfied with any kinde of worship and that man for this cause is safe in what Religion soeuer he liueth or dyeth and might shape himselfe vnto seuerall Religions though neuer so different if they did not directly deny God The which damnable opinion proceedeth from palpable and grosse ignorance in the true faith and is like vnto that error of the Pagans who by Symachus their Ambassadour required of Valeatinian the Emperour that their Idolatry might bee restored and maintained as well as Christâ—anity for that worshiping of many Gods saith he is the best meanes to finde out the true God Thus he speaketh in the Christian Poet Secretum sed grande nequit rationis opertae Prudent lib. 2. contra Symachiâ—n Quâ—ri aliter quam si sparsis via multiplicetur Tramitibus centenos terat orbita calles Quâ— situra deum variata indage latentem The great secret of the hidden Mistery of the truth cannot be otherwise sought out then by diuiding the way into diuers pathes and without wheeling about seuerall courses thus is God best sought who lyeth hidden in variety of Mazes For as those Pagans not knowing the only true God did therefore addict themselues to worship many Gods that therby they might attaine to the knowledge of the great secret Mystery of the true Religion as they supposed So Newters being ignorant of the true saith betake themselues to sundry Sects and Religions and thinke that to be the safest meanes to become secure of Saluation But as the prudent Poet saith Longe aliud verum est c. The contrary is true for diuersity of wayes hath diuers creckes and causeth to goe astray more dangerously the plaine way only is without error being without turnings and doubtfull vnknowne by-wayes for as there is but one Maker and Gouernour of this world which is God and but one Truth So there can be but one simple Religion because whatsoeuer is true and good cannot be perfect vnlesse it be singular And in vaine doe Newters hope by their various practise to be saued for Dubius in fide Infidelis est Vacillation argueth Extrade Haeret cap. Dubiâ—s Symbol Infidelity Whosoeuer doth not beleeue the Catholike faith Firâ—iter fideliterque saith Athanasius faithfully and constantly he cannot be saued The state of such persons who through doubt being perplexed in case of Religion and therefore embrace all and consequently are voyd of â—ny faith is most elegantly described by Vincâ—ntiuâ— Lyrineusis as followeth Et revâ—râ— cum quaequâ— Nouitaâ— ebullit statim cernitur frumentorum gravitas Leuitaâ— palearum c. Lib. cont hâ—râ— cap. 25. And in very deed when any Nouelty ariseth the solid weighty corne is presently discerned from the light Chaffe then that is cast from the floore without any great labour which had no weighty substance to keepe it within the floore for some flye away wholly out of hand some are shooke off only and feare to perish and are ashamed to returne being wounded halfe dead and halfe aliue like those who haue dranke such a quantity of poyson which doth neither kill nor will be digested nor cause death nor suffer to liue O miserable condition with how great and furious stormes of cares are they touzed Sometimes they are rapt by an headlong error whither the winde will driue them sometime returning vnto themselues they slide backe againe like contrary waues one while through rash presumption they approue things vncertaine another while through foolish feare they are afraid at those things which are certaine They doubting which way to goe whither to returne what to desire what to shun what to hold what to let goe Hitherto Vincentius Such as these are too many who carry the Title of Christians in most Churches they will not approue the Religion of the Reformed Church nor that of the Papists neither will they reiect them but as a learned and religious Diuine of our Church Mr. White Epla dedicaâ— ad lib. said They being ignorant and vnderstanding nothing but liuing voide of the knowledge and conscience of all Relgion are possible of his minde that Turonensis writeth of who said that it was best of all if both the one and the other were followed neither were it any hurt Si inter Gentilium aras Dei Ecclesiam quis transiens vtraque veneretur if going betweene the Alters of the Pagans and the Church of God a man should giue honour vnto both Whereas the saying of an Antient is most true concluding the contrary in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theoder Prâ—sbiâ—er lib. de Incarâ—â—â— Do◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. For it is not possible that a meane betweene Truth and falsehood should be found or conceipted for the truth is alwaies in the middest and neuer declineth from thence and therefore is firme and euen on all sides and straite and doth not suffer any thing that is diuerse which may make it crooked or thrust it out of its owne state or constancy Such wauexers are no Belâ—euers for Faith is Certitudo quaedam Hâ—go de Sarcto Vict lib. 1. de Saâ—râ—â—â— art 8. caâ— 1. anâ—m c. A kinde of certainty of the minde of things abâ—ent about Opinion and bâ—neath Knowledgâ— it is called a Certainty Quia vbi est adbuc dâ—bitatio sides non est Becausâ— where doubting remaineth there is no faith for Faith consisteth in two things Knowledge and Affection or Constancy or stability of beliefe The Substance oâ— Faith is in the Affection the matter is in Knowledge which knowledge may be wholly without Faith But â—aith cannot bee without some Knowledge because he that heareth any thing and doth not vnderstand doth not alwaies beleeue but he that doth vnderstand nothiâ—g doth beleeue nothing although he may sometime bâ—lâ—eue that which he doth not vnderstand
therâ—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 Mâ—t. 13. which is very small in quantity but mighty in heate hereupon he â—aid to the woman of Canaan who then knew little but beleeued much Oâ—woman great is thy faith 1â— 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. Wâ— beleeue Ioh. 6. and know One sparke of Gods grace moucth vs to seeke after the truth tâ—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 thâ—n nothing is able to separate vs from the loue of God which is in Christ Iesus our Lord whereas Ignotâ— nuâ—â—s câ—spido where there is no knowledge there can be Rom. 8. no Affection Fâ—ith and Knowledge are vnseparable in euery true beleeuer iâ— one of these be awanting in a man such a one is noâ— 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 â— to be added to their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to gratifie that monster Aâ—rius Russia lib. 1. Eccl. hist cap. 5. Conciâ— 1 phes Exemâ—â—a Ciâ—il ad Yestor nor change Ï„ 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 amaâ— Christus Nature hath as it were sowed this iâ—stinct into all men that children if they be good cannot dissemble the iniuries done vnto their parents and so likewise faithfull sâ—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 scoffâ—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 Idâ—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 sâ—cium amoris in anima hominis Any corriuall Apon lib. 1 â—n Cautiâ— 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 vnâ—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
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 vâ—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. priâ—â—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 stoppâ—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. dâ— 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 thâ— 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 â—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. fecâ—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 vâ—to the Iewes Except yee belieue that I am hee yee shall dye in your sinnes In consideration whereof Saint Paul â—enounceth Ioâ— 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 winâ—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 iâ— whom they beleeue and that with great huâ—ility o which loue Infidels being destitute thâ—ir workes are meerâ— vanity for it may bee That some may belieue therâ— is a God and yet not loue him as the Diuels doe Who beleeue Iacob Cap. 2. and trâ—mbâ—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 prâ—fit if loue of God be wanting yet though a man haue a true knowleâ—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
Charitatem in Intentione Loue in thy Intention and Veritatem in Electione Truth in the choyce of thy Bâ—ru Religion For if thou doest loue God and yet doest not serue him according to the Truth of his word thou hast the zeale of God but not according to knowledge therefore thou art not excused by doing that which thou doest beleeue ought to be done for thy beleefe being euill yea being no faith indeed but a light rash Credulity maketh thy purposes like that wicked ones prayer to be turned into sinne and the deuill doth deceaue thee by making thee conceipt it to be faith for as Pirats at Sea are wont in the darke time of the night to set vp lights in places full of sandy shelues and hidden Rockes thereby to allure Passengers vnder hope of attaining to an hauen of Safetie to shipwraâ—ke and destruction Such is this light of false faith kindled by the Spirits of the Ayre not whereby they may saue the poore Sailers on the Sea of this world and the flouds of this wretched life but by which they may sinke them into the bottomlesse pit of hell and damnation In this respect St. Paul saith that Satan transformeth himselfe into an Angell of light Therefore we that waâ—t on the floods of this life must not beleeue euery light vnlesse we fall among Heresies which ruinate the soule while we purpose to reach the true Church which is the pillar and ground of Truth So in matters of Faith and case of Religion a man may intend the true worship of God and yet commit Idolatry as you Papists doâ— in your 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or worshipping of the Sacramentall Bread which is meere Idolatry therefore Bonauentura saith â—â—p 3. Seâ—t dist 9. that a man may be deceaued in his worship Nisi fiat secundum directionem regulam fidei If it be not done according to the direction and rule of Faith for one may De facto adore the diuell transformed into an Angell of light intending it vnto God Neither may his ignorance excuse him for he hath a treble helpe assigned him to preuent error First the prediction of the Scripture saying Many shall come in my Name Math. 24. Secondly prayer vnto God for inward illumination Thirdly suspention of his Credulity For we must not beleeue 1 Ioh. 4. euery spirit but try the Spirits which are of God otherwise if he be an Idolater he may be iustly taxed for worshipping hee knoweth Ioh. 4. not what In vaine doe we beleeue to attaine to the end of our Hope if so be we are ignorant of the right way which leadeth thereunto how much greater is our danger if running a Contrarie or By-way we will not be reclaimed but goe forward therein presumptuously notwithstanding admonition and direction of cunning guides whom we despise Which is as much as if a man who is drunke should thinke himselfe to be sober and doe all as a drunken man doth and yet thinkes himselfe to be sober and would be so accounted by other Such are they who being ignorant of the Truth haue a seeming shew or shadow of the same and doe euill as if it were good and runne on to destruction as if it were to saluation yea and binde themselues by their supposed knowledge to persist in their ignorance and error reiecting the meanes of Reformation saying with the wicked We will none of the knowledge of thy wayes Iob. â—1 O bloody deuotion sprouting from that Hel-bred Ate which made the Heathen to sacrifice their sonnes and daughters to the deuill and causeth the like in you that are deuoted vassals to the Pope in respect of your soules and your children also who may truly cry out against you Parentes sensimus pâ—rricidas wee haue 〈◊〉 found our Parents the murtherers of our Soules for preuention whereof St. Iohn as I haue said would haue vs try the spirits whither they be of God if through negligence to examine and finde out the truth thou art deceiued the fault is in thy selfe for as Chrysostome saith They cannot excuse themselues from condemnation Hoâ—â—il Sâ—p Math. who had meanes to finde the truth if they had a desire to seek after it for if the truth be the saluation and life of them that know it Mâ—gis debet quaeri quam quaerere It ought rather to be sought for by other then that it should seeke after vs. And surely Negligence in learning the Grounds of Christian Faith is the chiefe cause that suffereth Man to fall into error when men are carelesse to seeke after Gods helpe therefore they are worthily depriued thereof is not he worthy to haue his house darke that shutteth vp the doores thereof and the windowes against the bright beames of the Sunâ—e which would enlighten it Such persons must know that faith is not Naturall but proceedeth â—phes from the Election of Gods goodnesse and is Donum Dei the Gift of God for were it Naturall all men would hold the selfe-same Faith nor should there be so great dissention about it as we see at this day therefore it is to be sought of God and therefore as the Sunne is not to be seene but by his owne light So the Sunne of Righteousnesse whereby the day spring from an high hath visited vs is not to be seene but by the light of Godâ— grace But because many are rebellious against this light therefore they are wilfully blinde Another cause is Auersion of the vnderstanding from those things which are to be beleeued and from those which might induce them to beleeue them and conuersion vnto Error for as hee that hath his eyes turned from those obiects which he should behold and turned vnto other in that Auersion cannot see what hee should Such are those who embrace false opinions and damnable Sects with such contumacy that they will not vouchsafe to thinke or heare of the contrary and stand out with so great an hatred against those who hold the truth that they will not so much as giue care to their Arguments but resist the holy Ghost who speaketh by their mouth of which sort of men Salomon spake truly A foole hath no delight in vnderstanding vnlesse thou doest sooth him in the conceipts of his owne heart as the vâ—lgar translation Prouerb 18. hath it For as Vigilius saith Mans minde being before poysoned with Lib. 1. contra Eutichen flaâ—â—â— sub Jâ—it the error of false opinion is growne obstinate against the entertainment of the truth nor will yeeld to any testimony bee it neuer so Authenticall for it had rather maintaine a false conceite wherewith it is once infected then renounce it though it bee reputed with neuer so good authority Therefore St. Paul holdeth such Incorigible and not to be deâ—lt withall who after the first and second admonition persist obstmate Tit. 3. and censureth them condemned euen by the verdict of their owne conscience He that seeth an imminent danger and runneth vpon
the Church doth beare Cusa lib. 6 Excâ—tâ—t yea though he command other things then he ought to doe vnreasonable obedience is the most sound and perfect obedience that is when you obey without asking a reason thereof as a beast obeyeth his master From whence you may gather that they repute you of the Laiâ—ie to be no better then brute beasts and therefore say they Pearles are not to be câ—st vnto them because they be swâ—ne nor holy things because they be dogges But you will obiect and say our Teachers are as learned and as iudicious as yours who are Protestants and therefore it is Obâ—ect likely that they should know the truth and consequently they would not teach vs falshood contrary to their owne knowledge and if so they should doe and we through simple credulity and obedience toward them as our Pastors should entertaine and beleeue it we are excused I answer that I confesse and know that many of the most learned of your Clergie who haue more curiously examined the Mysteries of Religion then your ordinary Scribleâ—s haue had the right knowledge and true vnderstanding in many points of faith and those fundamentall which is manifest in that they haue held many contradictions against the common Tenent of their Sinagogue their conscience vrging them to no lesse yet through feare they haue reuersed all with submission to their Sinagogues censure and partly for couetousnesse parâ—ly fearing they should lose the vaine glory of the world they haue hidden the truth and laboured by fraudulence to peruert the geâ—unie sense of the Scriptures Thus dealt the Scribes and Phariseas who did shut vp the kingdome of heauen before men vpon which words saith Chrysostome Math. 23. Chrysost aâ—ud Alâ—xand in desâ—r vitiorum lib. 6. cap. 79. Ex. homil 41. â—â—cris 〈◊〉 Christ would shew that the Priests of the Iewes did all for couetousnesse sake Who did certainely know the comming of Christ by the Scriptures But they considered that if Christ had bèene beleeued the custome of offering Sacrifices had beene extinct and the Sacrifice of righteousnesse had prâ—uailed and therefore by peruerâ—e interpretation they shut vp the Gate of the law and the Prophets against the people who spake manifestly of Christ his comming that they might seperate men from the faith of Christ fearing least happily if Christ were beleeued they should be defrauded of their Sacrâ—fices for they rather desired that the law continuing their Sacrifices should be in vse by which they were inriched And not God for when the law ceased the sacrifices of Righteousnesse should come in vse with which God is delighted and faithfull men are magnified The holy Scriptures are called the kingdome of heauen because the kingdome of heauen is laid vp in them The Gate is the faithfull vnderstanding of them the Preachers are the Porters vnto whose fidelity the word is committed to teach expound the Scriptures it followeth How did the Priests shut vp the Scriptures Aliud pro alio Interpretantes by expounding one Sense for another as where Esay saith Behold your God commeth with vengeance euen God with a recompence heâ— will come and saue you then shall the eyes of the blinde be lightened and the eares of the deafe be opened c. These should be the signes of the comming of Christ When as therefore afterward Christ did heale the dumbe and the deafe the Iewes out of a peruerse excogitation said This man casteth out deuils no otherwise but through Belzebub Math. 12 the Prince of Deuils That they might turne away the people from beleeuing in him or else they did shut vp the Gate of the truth when they made this Decree That if any called hâ—m the Sonne of God he should be cast out of their Synagâ—gue Vpon which words of St. Chrysostome a right learned and zealous Diuine who liued aboue 200. yeares since here in Alex. â—bisupraâ— England maketh this Inference of the like abuse practised by the Clergie of his time saying Sic modo Sacerdotes claudunt Ianuamveritatis sciunt enim quoniam si manifesta fuisset veritas corum Ecclesia non esset Thus doe the Priests in these dayes saith he shut vp the gate of the truth for they know that if the Truth were made manifest their Church should haue an end and they should fall from Priestly dignity to popular vility And this is the reason why they keepe the Laitie in grosse ignorance least they discerning the Truth should relinquish their damnable politicke heresies whereupon the ruine of Baal and his Epicurish Priests must ineuitably ensue For most of the substantiall and accidentall parts of their Religion is nought else but a fardell of blasphemous absurdities inuented by cousening mates to deceiue the simple people of their money as is manifest in those of Purgatory and Pardons of which saith one of your owne Writers Videnouâ— enim in dies quod ex spelunca indulgentiarum procedunt latrâ—res Ioh. Rawlins Sâ—â— quadragesâ—imalâ— 94. A. We see that theeues come out of the denne of pardons daily who preach false things vnto the people to drawe theiâ— money from them whâ— with their cunning wâ—t make a net to take â—lyes that is money The like complaint is made by theiâ— owne Writers concerning the Masse pecuniary satisfaction Reliques c. as vpon iustoccasion shall be deâ—lared But in this houre of theiâ—s and this power of darknesse what shall the people doe If the blinde shâ—ll follow these blinde guides they must fall with them into the ditâ—h Therefore our Lord hath forwarned what is to be done to preuent thiâ— danger where he speaketh of that Abominaticâ— of desolation spoken of by Daniel the Prophet that should sit in Math â—2 the holy place by which he meaneth Antichrist and his Hâ—resies as the Current of the Fathers expound it hee annexeth an admonition in the words following Then let them that are in Indaea â—lye vnto the mountaines saith our Sauâ—our which words are thus expounded by the golden moâ—thed Chrysostome Idest qâ—â—i in Christianitate sunt sugiant ad Scripturas Hoâ—â—il 49. in Math c. That is let those who liue in Christs Church â—lye vnto the Scriptures The Mountaines signifie the writings of the Prophets and Apostles Our Lord knowing the confusion that was to enâ—ue in thâ— last dayes therefore commandeth that Christian men that beleeue in him and desire to be established in the true faith should be take themselues to nothing else but vnto the Scriptures otherwise if they haue regard vnto ought else they shall be offended and perish not vnderstanding what is the true Churâ—h Therefore if any one be deceiued in his Religion it commeth to passe through his owne negligence in the faith because he is carelesse to vnderstand the faith which is made manifest in the Scriptures and consequently is vnexcusable especially those who liue in such places where Gods word is presâ—nted vnto them but they shut vp their eyes against