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
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
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
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
euill perswasions wicked worship infinit intollerable errors most impious and vnsufferable Blasphemiâ—s against Christ and against his innocent bloud ignorance of God Inâ—ocâ—tion of the dead Confection Consecration Application and Oblation of the Body and Blood of Christ for the Saluation of the quicke and the dead Transubstantiation Adoâ—ation Ostentation Circumgestation Inclusion and Reseruation of the Eucharisticall bread Satisfaction for the wretched soules of the dead that are pittifully tormented in the false fire of Purgatory and their deliuerance from punishment the priuation of the Cuppe from the People the vsing of an vnknowne tongue in the execution of Diuine Offices a prophanation of those sacred Misteries and a meere mockery of Christs people So your Canonicall howers for prayer are turned into Idolatry for although reading of holy Scriptures and Prayers and singing of Psalmes are commended by God yet Hypocrites abuse them by a wicked opinion they haue of them intending by the Merits of these workes to expiate their Sinnes So your Inâ—ocation of the blessed Virgin and of the Saints is Blasphemy for though God will bee honoured in his Saints yet hee will not giue his glory vnto them now the principall honour wee doe vnto God is in praying vnto him for thereby wee acknowledge all his Attributes which wee translate vnto the Saints when wee doe inuocate them by Prayer But you shew your selues opâ—n Idolaters in worshipping your Images with the same worship where with you worship the Prototypon as your schoolemen and moderne Aq. Part 3 q. 25. Art â— Cosâ—er Eâ—â—â—ind Diuines mainetaine in their writings Right Faith must make a iust difference betweene the Creator and the Creature and giue vnto either that which belongeth vnto him without transfusing the propriety of the one vnto the other So that wee may not ascribe the Maiestie and power of the Creator to the Creature nor attribute the Infirmity of the Creature to the Creator So that if Faith giue vnto euery one his owne his oblation is right if hee doth discerne well betweene either hee diuideth aright and doth not sinne The defect whereof causeth Heresie for God will indure no Corriuall for if the same honour bee giuen vnto other which is proper vnto him Ipsâ— Lactant lib 1. de â—als sap cap. 19. omnino non colâ—tur hee is not worshipped at all whose Religion is such that he only will bee worshipped for his glory will â—ee not giue to another neither his praise to graueâ— Esay 42. Images The precedent matters being duly considered how can you auoid or acquit your selues from the title of Heretickes or rather how can you claime the title of Christians You will happily say you professe Christ which is the proper foundation of Christians But if wee diligently consider those things which concerne Christ I must apply the words of Augustine vnto you for an answere Nâ—mine Eâ—châ—â—d cap. 5. tenus inuâ—nitur Christus apud quoslâ—bet Haereticos qui se Christianos vocari volunt reipsa autem non esse apud 〈◊〉 Christ is found commonly in the mouth of all such Heretickes who would haue themselues called Christians but in very deed hee is not among them at all you will pretend your assent to Christianity but falsely seeing you faile in electing those things by which you may assâ—nâ— vnto Christ those you should choose which Christ himselfe hath truely deliuered to bee beleeued not such as your owne erroneous mind suggesteth if so though you professe the faith of Christ but yet corrupt the Principles thereof you are no better then Infidels Therefore the Schoole-man saith well that In heretico discredente vnum articulum Aquin seâ—unda secundâ— â— 5. 〈◊〉 3. fidei non manet fides Faith is extinct in that Hereticke that misbeleeueth one Article of the faith for faith dependeth on its proper Obiect which is the first Truth therefore he that doth not cleaue to all the Articles of faith for this Medium as it is propounded vnto vs in the Hâ—ly Scriptures according to the Doctrine of the Church vnderstanding it soundly is altogether faithlesse for such a one hath not faith but opinion sutable to his owne will If you obiect farther that you beleeue the Creed wee answere Quoad sonum non quoad sensum the letter you doe but not the true sense But as the father saith De Intelligâ—nâ—ia Hillar lib. de 〈◊〉 fit Heresis sensus non sermo fit crimen Heresie groweth from peruerse vnderstanding the fault in the meaning not in the Phrase The Creed must be kept Integra saith Athanasius and In Symbâ—lâ— Inuiolata whole without substraction of truth and vâ—desiled without admixtion of falshood If any one bee by Profession a Christian but by peruerse vnderstanding an Hereticke such a one being an Israâ—lâ—tâ— Origen â—oâ—il Super Leâ—it by his Mother but an Egiptian by his father must bee carried out of the Host and for his Blasphemy against God bee stoned to death Linddnus termeth vs Semi-Christians and saith that wee should more cautelously bee auoyded But I doâ— aduise all Lib. Concord discord i◠〈◊〉 â—t pag. Seq those that regard their owne Saluation to beware of them as Pseudo Christians which wee haue proued them to bee for as their Intention is to seeke after Semi-christians who a they may deceiue So is it our purpose to shew them to bee Pseudo Christians that not only the more skilfull Christians may discouer them by conuicting them but the more ignorant sort may gaine knowledge by eschewing them To this end our Sauiour commanded vs to beware of false Prophets which come vnto vs in Sheepes cloathing but inwardly Math 7. are raâ—ening Wolâ—es Which words Chrisostome expounding saith That we Homil. 19. in Cap. Math. Tom. 7. â—ught aboue all things know who are false Christians There is nothing saith hee doth more ruinate Christians then this that whomsoeuer men see to bee called Christians they esteeme them as if they were Christians indeed But what if it be certaine that they bee false Christians for either hee is a false Christian or thou if thou bee one hee is none if hâ—e be one why dost thou esteeme him a Christian whom Christ hath iudged to be no Christian whom God doth not confesse to bee his Sonne why dost thou esteeme to be thy Brother But thou wilt say How can I say that hee is no Christian whom I perceiue to coâ—fesse Christ who hath an Altar who offereth vp the Sacrifice of Bread and wine who readeth the writings of the Saints who haue all degrees of holy Priesthood O wise man if any man doth not confesse Christ that his Infidelity be apparant vnto thee that thou wast seduced by him thou wast Mad to be seduced by him But now that hee confesseth Christ but not so as Christ commanded Thy Negligence was the cause of thy Seduction for hee that falleth into a pit which he did not foresee may be termed
that most glorious Martyr as the Diuell saith he is not Christ though Cyptian tract de Simplie prollâ—t he doth deceiue in the name of Christ Ita nec Christianus videri potest qui non permanet in Euangelij â—ius et fidei â—eritate So hee cannot seeme to be a Christian that doth not abide in the truth of his Gospell and Faith for to Prophesie to cast out Diuels and to doe great wonders on the Earth is surely an high and admirable matter But he that doth all these things doth not attaine the Kingdome of Heauen vnlesse hee walke in the right path of true faith And wee say with our Church that They are to bee Artic. 18. had accursed that presume to say that euery man shall be saued by the Law or Sâ—ct which hee professeth so that hee bee diligent to frame his life according to that Law and the light of Nature CHAP. 2. 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 NOw I will propound foure Obiections which men make against the former Doctrine vnto themselues to maintaine their perseuerance in any Religion though it be false and impions to be safe annexing seuerall Answeres therevnto The First is an Innocent life and adorned with good workes The Second is a good Intention or meaning The Third is the Obligation of Conscience though Erroneous The Fourth is the Phylanthrophy or loue of God to Mankind Let vs therefore examine whither the First will suffice or the Second excuse or the Third Secure or the Last assure them of Saluation The First Obiection may thus be made What if I should not beleeue that Christ is come in the flesh with all other Articles of the Christian faith but should notwithstanding spend my life in good workes Cannot I by these workes bee numbred among the Godly and Religious and receiue a reward for them This Obiection is most Elegantly and luculently answered by Lactancius as followeth Sed putemus fieri posse Vt aliquis naturali ingenito Bono Lib. â— de vero cultâ— cap. 9. veras Virtutes Capiat c. But grant that some one man by naturall anâ— innated benefit should be able to practise true vertues as we reade of Cimon of Athens who gaue a Stipeâ—d to the needy Inuited the poore and cloathed the naked yet seeing that one thing which is the greatest of all other that is the knowledge of God was wanting Surely all those other good Vertues Super vacua sunt inaâ—ia are Superfluous and serue to no purpose that it were a needlesse labour spent in attaining vnto them for all his Righteousnesse is like to the body of a Man that hath no head thereon In which though all the Members stand in their due places in their apt forme and proportion yet because that which is the principall of all is away it wantâ—th life and all Sence Therefore those Members haue the forme only of Members but not the vse So is it likewise where there is an Head without a Body vnto which hee is like who knoweth God yet liueth vnrighteously for hee hath that only which is the Chiefe but in vayne because he wanteth vâ—rtues in stead of Members Therefore that the Body may bee liuing and sensible both the knowledge of God is necessary as it were the head and all Vertues as it were the Body So there shal bee a perfect and liuing man yet the chiefe shal be in the head which though it cannot consist without all yet it can with some members Yet it shal be a ceâ—taine vitious and weake creature but so that it shall liue euen as he that knoweth God and siâ—neth in some matters Daâ— enim veniam peccatis Deus for God doth forgiue sinnes so that a man may liue without some of his members but not possibly without his head Hence is it that the Philosophers though they be good by nature yet they know nought they vnderstand nought all their learning and vertue is without an head because they know not God who is the head of vertue and learning whom whosoeuer doth not know though he doe see yet is hee blind though he doe heare yet is he deaâ—e though hee doe speake yet is hee dumbe but when hee knoweth the Creator and Parent of all things then hee shall heare and see and speake for hee beginneth to haue an head in which all the senses are placed that is Eyes Eares and Tongue For verily hee seeth who seeth the truth in which God is or God in whom the truth is with the eyes of his heart â—e heareth who fasteneth the Word of God and his liuely Precepts to his breast hee speaketh who discoursing of heauenly things declareth the power and Maiesty of the most excellent God Wherefore there is no doubt but that hee is vngodly who hath not the right knowledge of God and all those vertues which they thinke they haue are found in that deadly way which is altogether darknesse Therefore in vaine doth any one slatter himselfe with the possession of those Idle Vertues And he concludeth that Chapter a little after in these wordâ—s Ergo in dei agnitione culturerum summa versatur c. Therefore the whole matter consisteth in the knowledge and worship of God In him is the whole hope and saluation of man This is the first degree of wisedome that wee may know who is our true Father and that wee worship him onely as wee ought let vs obey him let vs serue him most deuoutly let all our pâ—actise care and actions be but to purchase his loue and fauour Hitherto Lactantius whose Iudicious Discourse I thought good to pâ—opound vnto you rather then to â—aile or faulter in mine owne poore and barren Inuention And this is confirmed by holy Writ where it is said that Whatsoeuer is not of faith is sinne vpon which words Rom. 13. saith Augustine Where the knowledge of the eternall truth is a wanting falsa virtus est etiam in optimis moribus the best vertues are but deceitfull shadowes yea saith another The whole life of Inâ—idels is sinne and wholly vâ—acceptable vnto God Etiamsi ea quae agunt sunt bona de se though their Bonauent Super 2. Sent. Disâ— 41. Actions bee good in themselues But say that there were all Morall Vertues in a Pagan yet there is not one free from vices but as one of them Crates Tâ—â—â— apud Bâ—usoâ— lib. 5. cap. 12. said It is impossible that that man should bee found who neuer â—ell but that one graine in him as in a Pomegranade should beâ— rotten whence I argue thus if they expect a reward for Vertue they must likewise bee pleased to receiue punishment for their vices Shall wee receiue good at the hand of â—ob 2 the Lord and not receiue euill Iustice requireth no lesse The
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
he dwelleth and he hsth promised to raise them vp againe to glory in the last day if we doe glorifie him in them in these dayes of our flesh but such dishonour him with them who with patience can behold him blasphemed in the Masse and bow their knees to their Wafer Idoll And againe I doe say vnto you Pseudo Catholicks who entertaine such Pseudo Proselites and drawe them with temporall earthly rewards to lose eternall Celestiall blessings you are strangely deceaued in them for they are apparantly dissemblers and respect neither your persons nor your Religion but your money and maintenance and consequently deride you and as a Philosopher said of such Non deum sed Themisâ—i aâ—ud Socrat. lib. 3. Eccles hist cap. 21. purpuram colunt and that they were like vnto a streame raised by a great raine which sometime runne one way sometime another way Before they went out from vs they were as chaffe among Corne as euill humours in the body which pressed the breast they were not of vs their departure hath cased the Church of a loathsome burden and it is fit that the chaffe and the Tares should haue one society here seeing their end shall be the same hereafter they shall be burned in vnquenchable fire I doe wish that all Christian Princes would practise what Theuderichus the Affrican Prince did before them The Act was laâ—dable though himselfe an Arrian He had a certaine Deacon who professed the Orthodoxall Theodorus Lect. Collectan lib. 2. faith whom he loued and cherished entirely who to gratifie the Prince as he pretended forsooke the Hâ—mousian faith and embraced Arrianisme which being knowne to Theuderichus he forgate his loue and presently after beheaded him saying Si Deo sidem non seruastâ— quomodo homini sinceram Conscientiam seruabis If thou hast not beene faithfull to God how canst thou carry a good Conscience toward man If the like course were vsed against all Counterfeite Church-Papists Christian Princes might liue in more security the number of Athiests would decrease and the doubtfull would be more firmely established in the truth And I say vnto both sorts what Augustine did vnto the Manicheas In vobis qui Papistae ficti sunt mali sunt Lib. 6. Contra Faust cap. 11. qui ficti non sunt vani sunt c. Among you those who are counterfeit Papists are euill and they who are not counterfeite are vaine for where the faith it selfe is feigned both he that liueth in it though a Counterfeite doeth deceaue and they who embrace it as true are deceiued To conclude I doe exhort and aduise all those who are intangled with popish heresies and deceaued with erroâ—s of any other false Religion if they be carefull of their own Saluation if they doe not preferre blindenesse before the light if they will not destroy their owne soules by wandering ouerlong from the light of the truth in the palpable darknesse of vaine opinions if they desire to benefit themselues by being Christians let them lay aside all childish shamefastnesse and forsaking the dangerous imaginations of humane error in which they falsely supposed themselues to haue found the truth and in which vnder the pretext of the name of Christian they were farre distant from the confession of Christ that they hasten with all conuenient speed with all their might and with the strongest endeuours of their faith to finde out the true and straite way of the Holy Catholicke and Apostolike Faith which is now by the mercy of God professed in this Church of England and when they haue found the true way of Saluation let them proclaime with bold liberty of voice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wee haue found the truth let vs reioyce together otherwise beleeue most firmely and that without all doubting that not only all Pagans but also Iewes Hereticks and Schismaticks who depart this life out of the Catholike August lib. d◠〈◊〉 cd Pct. Church shall goe into euerlasting fire which is prepared for the Deuill and his Angels FINIS
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
the selfe saâ—e they beleeued hâ—e should come in the fulnesse of tiâ—e wee beleeue and are assured that he is come Therefore hee is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first and the last the beginning Apocal. and the end So saith the Father Res ipsa quae nunc Christiana Religio August lib. 1. Retract nuÌ„cupatur erat apud antiquos c. That euery thing which is now called Christian Religion was in vse among the old Patriarchs Prophets neither did it cease to flourish from the Creation vntill Christ his comming in the flesh at which time immediately the Religion which at that time was began to bee called Christian And Christ said of Abraham that hee saw his day and reioyced And the Apostle said Ioh 8. 1 Corinth 10. that all the Fathers did eate the same spirituall meate and did drinke the same spirituall drinke because they were iustified by the same â—aith and Religion in Christ Wherein that man might walke more confidently and securely vnto the truth the truth himselfe being God euen the Sonne of God assuming our humanity not consuming his Diuinity did constitute and founded the same faith that there might be a way for Man vnto God by Man who was God for this is the Mediator betweene God and Man euen the Man Iâ—sus Christ Christ as hee is a Mediator is Man and the way to attaine vnto God Now if hee bee the middle way between him that walketh and the place vnto which he walketh there is hope of attaining vnto it But if you faile or bee ignorant of the way through which you must passe what auaileth it you if you know whither you must goe for Christ is the only strong most certain way against all errors He himâ—elfe being both God and Man Quo itur Deus qua itur homo God as the end at which we aime Man as the way by which wee passe This Christ God and Man spake first by the Prophets at length by himselfe afterward by his Apostles as much as hee thought to bee sufficient he made the Scripture also which is called Canonicall of most eminent authority the which wee doe verily firmely beleeue concerning those things whereof wee may not be ignorant neither are wee fit or able to know them of our selues In which is declared that inestimable benefit which Christ performed for vs. In dying as man for our Sinnes and rising vp as God for our Iustification and he that beleeueth so farre forth in Christ cannot bee damned This is the summe of the Gospell the joyfull message of mans Saluation All those who are ignorant heereof must faile in the true Religion by erring either about the Obiect and Substance when they worship not the true God or in the Manner in not beleeuing as they ought and in not giuing such worship as he requireth of mankinde And to this purpose the Apostles as some write collected out of the holy Scriptures an Epitome or briefe Summe of Christian Religion consisting of twelue Articles containing in them by way of Implication all such things as a Christian man is bound to know beleeue to his Soules health wherein is set forth the Essence Omnipotence and Goodnesse of God that man may know how and what worship to giue vnto God and what to belieue of him As that hee beleeue that God is three in Persons and One in Substance and Essence and that hee created all things of Nothing in time that the Sonne being the Second Person in the Trinity tooke our humanity wherein he gaue the Gospell suffered was buried and did rise againe from thâ— dead to saue man from eternall death And so Christian Religion presupposing such truth out of the Gospell doth adore God three Persons and the same One Creator and Redeâ—mer and giueth him thanks in the Eucharist in rememberance of his Passion and in Hymnes Psalmes and Prayers publike priuate giueth him thanks for all his Benefits receiued desiring future glory and that felicity which hee promised vnto man This is the Summâ— of Christian Faith which except a man beleeue faithfully firmâ—ly hee cannot be saued From hence I inferre that Iewes Mahumetans and Infidels doe not worship God aright because they haue not the true faith For first they doe not worship nor beleeue the true God for they deny the Trinity in Vnity they deny the Article of Mans Redemption the Incarnation of the Sonne of God his Passion and Resurrection and consequently they intend to worship one God who is not three in persons nor Incarnate But there is no such God therefore they worship no God To this purpose Augustine spake properly Quis quis Quâ—stio super 〈…〉 6. Cap. 26. talem cogitat Deum quaâ—ts non est Deus alienum Deuâ— vtique falsum in cogitatione portat whosoeuer thinketh God to be such a one as he is not carrieth in his thought a strange and a false God The like Censure may be iustly passed against Hereticks for no man dying in such Heresie which is detractory from the glory of our Head Christ Iesus such as are most of the learned Papists if their Faith be agreeable to their Writings can be saued This may seeme rough doctrine to Men pleasers They confesse the Iewes because of their obstinate Incredulity the Turkes because of their prophane Impiety the Pagans because of their absurd Idolatry are out of all hope of Saluation if so they persist But the Papists who confesse professe and worship Godâ— and his Christ are in a farre different state from the former because they retaine some worship of Christ though it bee not so exact and perfect in truth as Gods word requireth I answere All the Impiety that euer was among the Gentiles was but a Deprauation of the true worship of God Saint Paul saith of them that They withheld the truth in vnrighteousnes He said not as one noteth that they had not the Rom 〈◊〉 Sedulis Ibid. truth but that they withheld the truth which they knew in vnrighteousnesse for they detained the truth of the Name of God in the vnrighteousnesse of the vnworthy matter of Idols And another doth most plainly illustrate this poynt vpon Theopâ—ylact the same words saying that the truth it selfe or the knowledge of God were from the beginning infused into men The heathen withheld the truth knowledge in vnrighteousnesse that is they depraued it as much as they could when they translated the glory of God to their Idols neither did they otherwise then they who hauing receiued money to be spent on the honour of the Emperour consume it vpon theeues and Harlots whom all men will confesse to deale iniuriously with the Maiesty of the Emperour Thus dealt the Pagans with God as Origen doth exemplifie Lib. contra celsum in the Egyptians who saith hee erected magnificent Temples pleasant groues stately Porches and Galleries admirable Chappels curiously vaulted vbi
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
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
make your intention sufficient to saluation you must extend it for Hoc est ad Deum tendere semper cum per desideriâ—m quaerere et per cognitionem Hug de Saâ—ctâ— vict lib. 1. de Archa Noe. inuenire If your intention be directed vnto God you must not cease to seeke him by desire and you must not leaue off vntill you haue â—ound him by knowledge Our Sauioâ—r tolde the Iewes that the complement of true liberty consisted in abiding in his word which would make them know the truth and that truth should set them free For the Ioh. 8 knowledge of the truth is the knowledge of that by which a thing is truly that which it is And this is the Art and wisdome of God propounded in the word of God it is the beginning of all truth vnto which whatsoeuer is squared is certainly true whatsoeuer declineth from this line is falshood and enthralleth vnto Satan Therefore we must apply our beliefe to this line if we would not be deceaued if we seeke not the truth so earnestly as we ought we are vnex cusable because we did not vse such diligence as God requireth Therefore that Man should not erre God hath giuen him as well the Vnderstanding as the Will so that the Vnderstanding is as much bound vnto God in his opperations as the Aâ—fection but it is neuer lawfull for the Affection to loue the contrary vnto God or to those things which concerne God Therefore in like manner it shall not be lawfull for the Vnderstanding not to beleeue in God or beleeue in any other manner then he requireth Nemo de Christo credat nisi quod de se credi voluit Christus Aug. Serm. de tempore 145. saith Augustine No man may beleeue other matters of Christ then such as he would haue men beleeue of him Thus much knew the Pagan That euery God would be worshipped after his Socrâ—t apud Aug. lib. â— de câ—nsens Euaâ—gelist Deut. 12. owne will and not after the will of the worshipper and God requireth it ye shall not doe euery one what seemeth good in his owne eyes but that which seemeth good in the eyes of the Lord. Whence it appeareth that the Vnderstanding hath a law giuen vnto it and limits in his operations and that it is limited what to beleeue or what to know or to be ignorant of and that Ignorance in some matters is damuable as Credulity in other and that neither doth excuse from damnation and consequently That a good Intention is not sufficient vnto saluation Dist 37. Cap. Non omnis ex â—â—gust vnleast it be rectified by knowledge and therefore is no protection for such who professe a false Religion And take this for a Corallary Non omnis immunis est à paeâ—â— qui Ignorat c. Euery one that is ignorant is not free from punishment for happily that ignorant man may be excused from punishment who could not finde what to learne But they cannot be pardoned who hauing meanes to learne did neglect to employ their diligence to attaine vnto it CHAP. 4. Proueth that an erronious 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 blindenesse is miserable and lamentable TThe Third Motiue obligatory to persist in a false Religion vnknowne is the Conscience which may not be contradicted Let vs therefore consider how farre we are bound to follow the informations thereof and Whither an erronious Conscience bindeth vs as the Papists Aquin. Belâ—arm lib. â— de gra lib. arb cap. 10. teach The Conscience therefore vrgeth to those things which are either Secundum legem Dei agreeable to Gods law or praeter legem different from the Law or Contralegem contrary to the law of God In the First sort which are agreeable to the law of God Questionlesse the Conscience bindeth Simply and Vniuersally because that with it a man is bound by the law of God and the Conscience which agreeth with this law sheweth it is bound In the Second sort the Conscience doth binde as long as it vrgeth a thing of that kinde to be done so that a man is bound either to depose his Conscience or else to fulfill what it commandeth to be done As for example my Conscience telleth me that I must vse the Ceremonies of the Church in the execution of my Ministeriall function not only because they are inioyned by the Church but because my Conscience enformeth me that they â—ught to be vsed in as much as they are not contrary to Gods word but also edisicatory to the simple knowing also that so the case standeth with man through the prouidence of God that no humane Actions can be rightly and orderly performed without a kinde of Ceremony that is that they be done in their due place time and forme for otherwise they doe binde my Conscience vnto them vnder penalty not only of Schisme but of Heresie also for the Churches authority maketh them Necessary in respect of my obedience in which sense the Schoolemans rule is true Consciencia â—abet virtutem ligandâ— Bonâ—vent sup 2. sent â—â—st 39. in his quae possunt aliquo modo bene â—ieri The Conscience hath power to binde in those things which may any way bee done well In the Third which are Contrary to Gods law Conscience doth not binde to doe or leaue vndone but it is bound to depose it selfe for in as much as it erreth against Gods lawe it putteth a man out of the estate of Saluation and therefore it must be deposed or abandoned For whither a man doeth what it commandeth or not he sinneth First if hee follow his Conscience in that which is against Gods law he Sinneth But if he doe against his Conscience he sinneth likewise not in respect of the Act but of the manner of it for his Conscience telleth him that he doth against Gods law though indeed it be pleasing vnto God for All that is not of Faith is sinne for though it be good which is done yet let the Actor constantly perswade himselfe that it is euill he sinneth because God respecteth the minde of the Doer more then the deed Neither can you say that such a one is simply perplexed because he had a way to auoyd it By deposing his erronious Conscience which if he doth not he is perplexed by his owne fault and if he be not able to iudge of such things by himselfe because of his ignorance he must consult with the learned and godly So that An erronious Conscience bindeth but not as a right Conscience for it bindeth not to doe that which it informeth contrary to Gods law though it beleeue it doth all according to the law for then it should binde against the law and consequently a man
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
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