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
yet were not without sinne no more are the Papists In the person of whom Paul speaketh saying I knowe nothing 1 Cor. â— by my selfe and yet am I not thereby iustified Neither is it to any purpose that they say My Conscience doth not iudge mee to bee culpable but contrarily doth iudge me to be in the right way for I say this iudgement is erroneous and therefore is condemned by the highest Iudge and if their conscience be their chiefe booke wherein they learne that which they will retaine without instability they must know that they are bound to correct the Booke of their Conscience if it be corrupted by comparing it and correcting it by the true Booke of the Generation of Iesus Christ which is the word of God The neglect whereof is the chiefe cause of the retardation from conuersion of our Pseudo-Catholiques who hauing studied their whole time in the false and vncorrected booke of their owne conscience wherein they finde nothing but falsehoods yet refuse to trie and examine their Religion by the word of God but make ignorance their deuotion like those Hereticks called Gnosimachi Damascen lib. dâ— 100. hâ—râ—s 88. Who prohibiting all knowledge in Christianity taught That they who sought after knowledge in the holy Scriptures Suparfluum quid faciunt tooke in hand a needlesse labour for they said that God required nothing but good deedes of Christians and that therefore it is best for Christians to walke plainely and not to search after the knowledge of any articles of Religion But if you doe obiect that it is dangerous for you being an ignorant Layman to looke into the Mysteries of Faith whereof you are not able to iudge but that it is more safe for you to beleeue in generall as the Church doth though you doe not know any of the particulars I say vnto you with the Father you are deceaued in your opinion for Tutior est Affectus vera quaerendi quam Incognita procognitis praesumendâ— The desire to seeke the Truth is more safe then that a man should presume oâ— things vnknowne insteed of things which hee is bound to know And farther I say with the golden Father If thou wouldest Hoâ—il 44. â—ap 23. Nath. go vnto any place vnto which thou diddest not know the right way to gaine some great necessary commodity thou wouldest not neglect thy iourney because of thy ignorance of thy way but thou wouldest enquire after cunning guides and learne the direct path of them So if thou wilt learne the way to heauen thou must pray vnto God thou must reade the Scriptures thou must enquire of those Priests who are the Porters vnto the Scriptures But if thou wilfully refuse this meanes thy case is desperate because thou louest darkenesse more then light for as he that plucketh out his owne eyes can neuer recouer his sight so he that hateth the knowne truth Ex malitia cannot possibly repent for the Spirit of truth is the light of our soule but if our eye be euill the whole body must needes be darke If thou sayest thou doest not hate the truth but art not able to discerne it I answer this argueth naturall blindenesse of thy soule for the light discouereth the differencâ—s of obiects vnto him that can see which is wholy vnprofitable vnto the blinde pray therefore vnto God that hee would bring thee out of that darkenesse of Aegypt and that he would open thine eyes that thou mayest behold the wonderfull things of his Lawes and that hee would giue thee a wise and vnderstanding heart Then shouldest thou behold the slauery of Aegypt and tyrannie of Pharaoh which in that time of palpable darkenesse thou couldest not Exod. 10. Prou. 2. see But when wisedome entereth into thine heart and knowledge delighteth thy soule then shall counsell preserue thee and vnderstanding shall keepe thee and deliuer thee from the euill way and from the man that speaketh froward things that is Antichrist and from them that leauâ— the wayes of righteousnesse to walke in the wayes of darkenesse CHAP. 5. Answereth Obiections made from the diuine Philanthropy or loue of God vnto mankinde who say they will not condemne vnto euerlasting death such infinite multitudes of people who die in infidelity and Heresie and saue but only a fewe true beleeuing Christians where is plainely proued also that very few in respect of those who are to beâ— damned shall be saued ANother Reason which is the last and of greatest moment is a certaine blinde kinde of pitty whereby such persons become impious against God and while they thinke otherwise of God then the truth is they offend against the Truth and this is drawne from the Diuine Philanthropy or loue of God vnto man they demand how Gods mercy should elect so few vnto Saluation and forsake so many vnto damnation especially seeing he is more prone to saue then to condemne or that his Mercy is not lesse to take pitty and to pardon then his Iustice to reuenge and punish They say it standeth not with the goodnesse of God to be cruell against his creatures and that hee should suffer any of those whom he hath made to perish And thus while they thinke They honour his goodnesse they offend his Truth From whence they conclude that the immensity of Gods mercy and goodnesse is such that he will saue euery man in his owne faith law sect or religion if so be he beleeue the same to be good and pleasing vnto God They argue farther That it is a great presumption to suppose that a fewe Christians should thinke themselues only to be saued the whole remaining multitude of euill Christians which farre exceede the good in number beside Iewes Saracens and Pagans being cast off to destruction Doth it stand with Gods Maiestie who is Lord of heauen and earth to haue moe slaues then freemen more adiudged to torments then faithfull Subiects Why should the mercifull God create so great a multitude of those to be damned and not rather saue them I would haue these men to know that Qui puis fuit vt non existentia crearet Iustus est vt errantia et Hugo de Sancto Vict. lib. 1. de Sacram. part 8. cap. 5. delinquentia Indiceâ— As God is mercifull in creating those who before had no being So hee is iust to punish them that eâ—re and offend against him It is certaine that hee created them out of the riches of his goodnesse and bestowed many great guifts on them freely But hee neuer punished any without their most iust desert Whence it appeareth that the Iustice of God is the efficient cause of their damnation but their owne euill deserts are as it were the materiall and meritorious cause of their perdition But that there are so many damned and so few which are and shall be saued is caused partly by the Iustice of God partly through want of disposition in Man to receiue and entertaine Gods mercy Therefore whereas some doe reason
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
deepest depth of Impiety I thinke it fit I say in this secure silence but great and crying necessity yea most needfull I deeme it to vse the best meanes I am able to saue their Soules who are vpon the brinke of Hell and run with no small alacrity to destruction as if it were vnto Saluation By propounding vnto them the end of their Deuiall Course which is Inâ—uitable Damnation if they continue vnto the end therein and by reducing them into the right way which conducteth vnto eueâ—lasting life and endlesse saluation that wee being gatherd together into one fold may be safe vnder the tuition of the great Shepheard of our Soules Christ Iesus our Lord and onely Sauiour THE IVDGE OF HERESIES CAP. 1. Sheweth that God requireth truth in Religion which must be squared to the Rule of his Word and therfore Iewes Turkes and Papists whose Religion is false because contrary to the Scriptures cannot bee saued if they persist in their obstinacie and that Papists are but Pseudo Christians THough the most high and mighty God doth not stand in neede of Mans Seruice yet so hath hee ordained that Man should doe him certaine worship and that ad dandam â—onauext Breuiloq Par. 3. Cap. 11 1. viam perueniendi ad Coronam per obedientâ—am to make a way for man and to opâ—n him a doore to obtaine a Crowne of Immortality by Obedience with this bond of Pietie are wee obliged vnto God this is the Suâ—me of the Religion we profesâ—e To this end God made Man Exceptorium bonitatis Organon Clarificationis eius saith Irenaeus the Treasure-house Irenâ—â—â— lib. 4. adâ—ers â—arcs Cap. 24. of his goodnesse and instrument of his glory and againe Exceptorium Justi iudicii â—ius the vessell of his wrath fury and indignation if vngratefully he neglect the exhibition of that allegeance hee doth owe vnto God the which hee hath râ—uealed vnto man in his word But as Augustine obserueth Duobus modis hic peccatur antequam sapient fiat A man may offend two wayes before Lib. 3. de lib. Arb. hee hath peâ—forn ed it if either hee refuse to apply himselfe to the knowledge of his Word or hauing receiued it will not shape himselfe to those Duties it requireth for pâ—â—uâ—ntion whereof God made Man by nature to affâ—ct these two things Wisedome saith Lactantins and Religion Lâ—b 3 dâ— saâ—s â—a pient cap. 11. Idem 〈◊〉 4 de vera Sap cap. 3. inseperable also in Office because In colendo sapâ—re debemus wee must bee wise in worshipping that is wee must know what and how we worship and In sapiendo colere in our wisedome wee must worship that is fulfill in Act and deed that which wee know Therefore there is Religion in Wisedome and Wisedome in Religion for which cause they cannot bee separated because to bee wise is nought else Nisi Deum Verum Iustis Ibid. piis cultibus honorare but to honour the true God with due and deuout worship for the selse same God hee is who must be vnderstood and that by Wisedome and be honoured and that by Religion â—ut Wisedome must haue the precedâ—nce Religion must follow Quia prius est Deum scâ—re consequens colere wee must know God before wee can worship Ibid. Cap. 4. him Our Sauiour did vpbraid the Samaritanes for worshipping that which they knew not declaring that God will bee worshipped Iâ—b 4. in Spirit and in truth that is purely against Hypocrites and Newters and in truth against Infidels Iewes Mahumetans and Heretickes The last Condition hee annexeth for those who seeme to worship God in minde Non tamen rectam habent scientiam but want true knowledge for wee must worship him in Minde sanam opinionem de ipsâ— habere and haue a sound Theophilact Ibid. opinion of him for such worshippers God requireth Quoniam spiritus est Spiritus Spirituales quoniam veritas est veros as hee is a Spirit spirituall as hee is truth such as must worship him in truth And thus much the Pagan could discerne by the darke glimmering of Nature saying that it is the chiefe matter to bee regarded in Religion toward God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epicteâ— in Encâ—yrid cap. 38. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to haue right opinions of God Therefore it sussicetâ— not to Beleeue Simply but Sicut dicit Scriptura as the Scripture teacheth vs for the true faith Theophil Super cap. 7. Job Iâ—id is drawne out of the Scriptures thâ—refore our Sauiour saith Hee that beleeueth in me as the Scripture saith that is as the Scripture testifie of me for many think they beleeue in him Sed non vt dicit Scriptura but not as the Scripture directeth and so they follow their owne Sects such are all Heretickes for they beare Witnesse of Christ and whatsoeuer is requisite for vs to know concerning God is contâ—ined in them therefore Caietan saith the Scriptures are Deus dicens Seipsum God declaring himselfe and his will vnto man In them God hath set downe what manner of worship he requireth of vs what we ought to beliâ—ue of him for euery one worshippeth God according to that beliefe he hath of God gatheâ—ed out of the Scriptures and this beliefe is accâ—ptable vn o God and Saluation vnto men In which all those are saued who are predestinated vnto Saluation and without which it is not possâ—ble for any man to be saued Whosoeuer therefore shall belieue or maintaine any thing of God and his Christ which is contâ—adictory to his holy word doth eâ—re and that daâ—nably For as the Philosopher saith An Affirmation and Negaâ—ion are neuer true of the same Subiect Therfore it is impossible that Turkes Iewes Pagans Hereticks and Orthodoxall Ephes 4. Christians shouâ—d alâ— speake and belieue truth of God â— hom they professe sâ—eing they belieue contrary things of him and that directly contrary to the Scriptures also which are the Rules of Faith This is that Faith in which all Beleeuers since the beginning of the world vntill this present day haue beene saued and wherin our future Posterity vnâ—ill the dissolution of the same shall bee saued Euen that Seed of the Woman Gen. 3. which bruised the head of the Serpent foreseene by the Patriarches forâ—told by the Prophets declaâ—ed by the Euangeliâ—â—s prâ—ached by the Apostles and their Suâ—cessors in fuâ—ction and Office and belieued by all the faâ—tl full vntill this day Eâ— cum prâ—dicantium diuersa sunt tempora non tamen Max 〈…〉 in Natâ—â—â— duâ—ersa narratio and though they liued not all at the same time yet they consented in the same matter One Christ was euer bâ—lieued so thâ—t the Faith of the fore-named Ancients and Ours is one and thâ— selfe same Christ was anâ— is Heri Hodie ipse in Sâ—cula yesterday Hebr. 13. August this day and the same for euâ—r Tempora mutata sunt non fides the â—imes are changed the Faith is one and
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 dâ—e meanes vnto a good end From whence it followeth That if the End in it selfe Good â—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 hâ—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 â—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 certiâ—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 coursâ— 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. Apâ—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 Eâ—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 iourniâ—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 Scholaâ—â— ex Dioâ—is de diu nom caâ— 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 constitâ—â—ion of vertue is the change to vice for to make a good Intention is requisite an intâ—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 deâ—â—iued therein Say it proceeded of faith But that faith is false or râ—ther it is no faith at all because false faith is not faith for these words of the Apostle Whatsoeâ—er is not of Faith is sinne be spoken of true not of false faith â—om 13. Therefore it is not of true faith that wee beleeâ—e that to beâ— 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
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
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
beene grounded in holy Scripture eyther good reason and common profit of Christen puple and worldly praelatis and feinid religious grounden hem on sinfull mens statutis that sownen pride and couetise and letten the truth and fredome of goddis lawâ— to bee knowen and bringin Christen puple in endles thraldome and great cost Moreouer it is certaine that they misliked and complained against many abuses in doctrine and manners then abounding in the Church of Rome This is plainly apparent by the sundry complaints of diâ—ers Emperours States Kings Nations and people made for reformation in all ages since the first Apostacie No man can doubt hereof who will conuerse with the Councels and Ecclesiasticall Histories of those Ages Againe it is certaine that many of them laboured to gayne the knowledge of Truth by procuring vnto them the vse of the holy Scriptures translated into the Mother tongue by reading whereof they might finde the right way vnto saluation This is plaine by the wordes of Iohn Wickleffe who in a Booke of his called the Introductory to the Scriptures saith Impressus est iste liber Lonâ—iâ—i per Robertum Crowâ—â—y Jdioâ—â—aâ—e Anglico in quo et ab â—uâ—â—ore coâ—sâ—riâ—â—us est Aâ—uto Dom. 1550. For though couetous Clarkis bene wode by Simony haeresie and many other sinnes and despisen and stoppen Holy write as much as they moune â—et the ignorant puple cryeth after holy writ to â—un it with great cost and perile of here life and saith That he himselfe had translated the Bible into English to saue mens soules and saith that Bede translated the Bible before him and King Alured the beginning of the Psalter But you will say They might read long but all in vaine seeing they did not vnderstand wanting an â—nterpreter which could not be had in those dayes when the Clergy detested that liberty in the Laity I answere partly with St. Ieromes words who I thâ—nke foresaw your time of the power of darknesse who speaking of Ieron in Nahum cap. 3. the Christian people deceiued saith That they should at length repaire vnto the Mountaines of the Scriptures and if they shall finde no man to teach them yet the good desire of the people should be well accepted of God and the negligence of their Masters should be openly reproued But thankes be vnto God he reserued Priest and people in no small number vnto himselfe who neuer bowed their knee to Baal to teach and beleeue the truth If I should name those of the Clergy whose workes I haue read not of the ordinary ranke but such who were eminent for learning iâ—dgement â—anctity and Ecclesiasticall dignity who euer since the first Apostacy of Boniface from the auncient Apostolicall humility and verity to Antichristian pompous pride and heresie impugned in their Writings their foule blasphemous and Idolatrous vnheard of fallacies I should be teadious But I referre the Reader for breuity sake to Illyricus his Catalogus Testium veritatis As for the Laity there is no doubt but they were many because such famous Masters could not be without many Disciples and Histories confirme so much vnto vs yea a Popish Inquiâ—itor confesseth that there haue beene Waldenses euen from the time of the Apostles He meaneth such who professed those Articles of Religion which Valdus and his followers maintained Which at this day the Protestants know beleeue and defend maugre the malice of Antichrist of Rome his Locusts and Scorpions which we hope shall in short time be entertayned by other noble Nations who as yet sit in darknesse and in the shadow of death which God graunt for his mercy sake that it may take effect to the aduancement of the glory of Christ the confusion of Antichrist and the saluation of their soules who shall embrace the same Yet say that there were infinite who though they â—arnestly sought after such Teachers but could not finde them by reason of their rarity in those dayes yet we must not doubt but that they might haue sauing knowledge abundantly by Gods grace and their industrious reading of the Scriptures for as Chrysâ—stome saith Fieri non potest vt is qui diuinis c It is impossible Homâ—l 36. in Genes that hee who doeth seriously and zealously study the Scriptures should bee alway forsaken for although wee haue not mans instruction yet the Lord himselfe descending into our hearts enlighteneth our minde infuseth his beame into our vnderstanding discouereth hidden mysteries and teacheth vs those things which wee know not onely if wee will apply our selâ—es diligently thereunto also our Sauiour confirmeth it vnto vs. Aske and you shall haue Seeke and you shall finde Knocke and it shall bee opened vnto Math. you But say that such should erre in some points which they held with their Teachers they must neuer the sooner be censured Heretickes for that cause for as the auncient Canon saith They are not to be reputed heretickes who are seduced not by their owne but by others boldnesse into error For Qui sententiam suam quamuis falsam atque peruersam nulla pertinaci animositate 14. â— 3. Dixiâ— Apostoâ—us defendunt c. They who doe not stubbornely defend their opinion though it be false and peruerse especially if it be such a one which themselues haue not broached of bold presumption but such as they receiued from their seduced and deceiued Auncestors If they seeke after the truth with carefull diligence being ready to subscribe thereunto when they haue found it Nequaquam sunt inter haereticos deputandi are not to be censured as Heretickes Out of the premisses I inferre this conclusion Viz. That there was great difference betweene the State of our forefathers who liued in that time of blindnesse and yours who liue in this age They sought after the Truth when it was locked vp from them You behold it presented vnto you and neglect it They were in darknesse and desired the light You liue where it shineth and yet you shut vp your â—yâ—s against it They were subiect to the rack torture for seeking after it You haue the peace of the Church ready to receiue you ioyfully and yet you despise it They wanted ordinarily helpes to further them in knowledge and yet followed after it You haue all outward meanes and opportunity to solicite dispose and direct you thereunto Oh that you had Gods grace inwardly in your hearts also whereof as yet you are destitute and yet you reiect it And therefore they as wee doe hope haue receiued from Gods mercy the Kingdome of heauen which they so earnestly sought and desired But you as wee feare for your â—ngratefull obstinacy if you doe not come out of Babylon cannot auoyde the torments of hell which you haue iustly deseâ—ued Therefore if you will be secure of saluation imitate your Ancestors in diligent Inquisition of the truth and pretend not a good intention to protect your negligence for you deceiue your selues you must know that if you will
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
Beloued dishonoured but with strong zeale thou wouldest rise vp in the spirit of Elias against Baalâ— false Prophets thou wouldest bee delighted to heare him speake vnto thee and likewise to speake thy selfe vnto him for by this mutuall conâ—â—rence Louers doe vsually take experiment of their affections one toward another which loue cannot keepe silent Mos enim amantium est vt amorem suum silentio tegere non queant If thou doest delight Châ—ysoâ—t in reading or hearing Gods word and in holy prayer the conference is acted then is it vnpossible that thou shouldest be seduced or alienated if thou once art gone out to Gods Enemies thou diddest neuer truly loue him neither diddest thou euer conuerse with him otherwise then did Iudas that childe of perdition And if thou diddest loue God truly thou wouldest expresse thy loue in performing all manner of Offices to himselfe and Greg. hoâ—nil sâ—per haec verba Si quis diligit â—e his seruants which he requireth for loue is neuer idle if it be true it acteth great things if it refuse to workâ— it is no loue Probatiâ— dilectionis exhibitio est operis The triall of loue is performance of needfull Offices But no Newter hath any loue vnto GOD and consequently abideth in death they regard onely the present temporall things of this life and neuer contemplate those things which are to come in the next life and though they doe by custome receiue the Sacraments of Christianity with the rest of the faithfull yet they neuer consider why a man is a Christian or what hope a Christian hath in expectation of future blessednesse These men though they haue the name and tytle of faithfull Beleeuers yet indeede and truth they are voyde of â—aith and may bee called Christians rather Consuetâ—dine viuendi quam virtute credendi from their outward conformity then from any inward Hâ—gâ— lib. 1. de Sacâ—am â—aâ—t 8. cap. 3. faith that is in them as an Ancient saith If they did verily beleeue in Christ they would neuer ioyne themselues with Heretickes But they will say howsoeuer they doe make shew outwardly to the Papists that they are of their Religion and dâ—test the Protestants yet in heart affection they persist in the reformed Church and God desireth to be worshipped in spirit I aunswere that God doth condemne as much the dissimulation as the Adoration and thou doest as much abuse God in the one as in the other Heare what the ancient Canon saith He doth not deny Christ onely that saith hee is not Christ Sed â—â— q. 3. cap. Nonsolum â—lle etiam qui cum sit negat se esse Christianum but hee denieth Christ also who being a Christian denieth himselfe to be a Christian Such are iniurious to God and man as Vstazanes the Eâ—nuch confessed vnto Sapores King of Persia who hauing to Sozomâ—â— lâ—b â— â—cclâ—s â—ist cap. 3. please the King adored the Sunne being bitterly reproued by Symeones Bishop of Sileucia as he passed by him vnto prison for his instability lamented his hypocrisie and acknowledged to the King that he worshipped the Sunne but in shew only to gratifie him So that hee deserued death for either causâ— Tum quod Christi proditorem tum quod veteratorem erga te meipsum osteâ—derim both because I haue played the Traytor with Christ and the dissembler with thee It is a meere mocâ—ery of God contrary to the confession of his name and faith which he so earnestly enioyneth and exacteth of all his Disciples and followers that they confesse him that they be not ashamed of his words you shall be witnesses vnto me in Ierusalem and in all Iury and Samaria and vnto the ends of the world Art thou not ashamed of Christ his word when that thou mayest retaine their fauour without which happily thou sayest thou canst not liue for want of temporall maintenance thou wilt associate them by verball approbation and corporail conformation in acting those things which are idolatrous If thou art a Christian maintaine the Truth of Christ if thou art ashamed of him thou hast forsaken him Thou seemest to beleeue in heart vnto righteousnesse and yet notwithstanding thou may est hauâ— lâ—st Christ for with the mouth wee confesse Rom. 10. him vnto saluation If therefore thou wilt be a Christian confesse Christs truth in the sight of men be not ashamed of thy hope as Christ liueth in thy heart so let him dwell in thy mouth And for this cause saith Augustine would Christ haue his signe fixed in our forâ—heads as it were in the seate of shamefastnesse Ne Christi opprobrio Christianus â—rubescat That the Christian should neuer be ashamed of Christ crucified Sup. â—saâ— 31. And that God exacteth this outward confession it is plainly euident by the practise of Saints in all ages In the olde Testament the example of Sydrach Misach and Abâ—dnego maketh it manifest who refused to giue so much Dan. 3. as an externall assent to that superstition which Nabuchodonozer had erected declaring that by no meanes they would worship his Idols In the new Testament No man will deny but that the Apostle Peter had one thing in his heart and another thing in his mouth when he denied his Master In which deniall hee kept the trâ—th inwaâ—dly and vttered a lye outwardly Now if it had beene sufficient to his soluation to hauâ— beleeued in heart why did hee with teâ—â—es wash away that deniall with his mouth was it not because hee saw hee had brought himselfe into great danger of dâ—struction because that as hee beleeued with the heart vnto â—ighteousnesse hee did not likewise confesse with the moâ—th vnto Saluation And yet thou sayest it is sufficient to worship God in heart and minde But say we should grant so much yea we denie it not if so be the heart be not double for where there is true integrity of minde the body will neuer bee drawne to the contrary part I demaund therefore of such persons who externally communicate with their Lords in the Rites of Popery are they not caried thereunto by an inward motion of the minde which stirreth vp their body to present it selfe in those places where such execâ—able blasphemy is committed whereby it is plaine that they haue an inward desire to commit Idolatry and that chiefly for this cause that they may shape themselues to their will and opinion who are enemies vnto the truth To the end that herein they may gratifie them preferring their fauour and their owne priuate maintenance before the honour and loue of God whereas Melius est pro veritatâ— pati supplicium quam pro Adulatione beneficium It is better to suffer 11. q. 3. cap. Nâ—mo punishment for defence of the Truth then to receiue a reward for flattery Many detest Iudas his villany for selling his Lord and Master for money and yet feare not to practise the same action and therefore they are culpable of the same sinne