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
Profecto qui veritatem pro pecunia negant Deum pro pecunia vendunt Surely they who denie the truth for money doe sell GOD for â—oâ—l cap. Abâ—â—t money If a man should through infirmity deny the truth as did Peter vpon such repentance hee might receiue pardon though God doth sildome graunt repentance vnto such wretches But if any one shall with Iudas and Balaam be seduced by couâ—tousnesse to betray the truth let him expect no other reward then befell those vnhappy Caitiues Vaevictis Woe vnto them that are ouercome by riches which perish who through feare shall deny the truth Timendo mortem carâ—iâ— tuae mortem dabis animae tuae by fearing thy flesh thou slayest August thy soule In which case our Sauiour commandeth his Disciples not to feare those who can kill the body vpon which words Chrysostâ—â—â— thus excellently reasoâ—eth Ne forte propter â—imorâ—m mortis non libere dicatis quod audistis least happily for Homil. 25. iâ— Math. feare of death you should not vtter that freely which you haue heard nor boldly preach vnto all men that which you heard in secret for as it is shewed by these words He onely is not a Traytor to the truth who transgressing against the truth doth speake a lye openly in stead of the truth But hee also who doth not vtter the truth freely which hee ought to vtter freely or doth not defend the truth freely which he ought to defend freely Such a one is a Traytor vnto the truth for as the Priest is bound to preach freely that truth which he heard of God So the Lay-man is bound faithfully to defend that truth which he hath heard of the Priests proued out of the Scriptures which if hee neglecteth to performe hee betrayeth the trueth for with the heart wee beleeue vnto righteousnesse and with the mouth wee confesse vnto Saluation And I doe adde this that euery dissembler in Religion is an offence vnto man and woe be vnto that man by whom the offence commeth in this kinde The Apostle saith wee must abstaine from all appearance of euill And it is the duty of euery good man so to order his actions that they breed no scandall to those who are without or to those who are apt to fall away But they who communicate with any Sect in the Sacraments of their Religion by that very action seeme to confirme their Religion and to draw other thereunto as much as in them lyeth whereas they should rather cry out against all heresie and seeke to bring them to the truth and thou by thy hypocrisie makest them to persist more obstinately in their errors and consequently thou art no Christian Heare what that holy Orthodoxall Bishop of Alexandria saith in his Epistle vnto the Clergy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Act. Concil Nic. part 1. apâ—d Cyzicen It is fit that we who are Christians should auoid all those who speak against Christ and hate him as the â—nemies of God corrupter of soules and not to say so much as God speed vnto such kinde of men as St. Iohn hath coÌ„manded vs vnlest we should in so doing coÌ„municate with them in their sins yea by so doing we should coÌ„firme them therein for they will say Why should wee forsake that Religion which the Protestants embrace with vs Whereas we are obliged to labour for their reformation and to winne them vnto the truth which happily may be effected when they shall behold vs to detest their sacred solemnities and to despise them as prophane trisles and then though they should not consent vnto our truth yet they may be ashamed of their owne falshood Some there are whose Religion consisteth herein that they doe not contradict the faith which is established be it neuer so false blasphemous and are slexible to all formes that are imposed on them because they haue not layde any foundation of the truth in themselues and this is the cause why they are so apt with Leonâ—das Mutari pro temporum ratione to change with the time Plutarch in Lacon The holy Ghost termeth such persons luke-warme whom hee speweth out of his mouth who with the Parasite in the Poet Apocalvps 3. Cry At s Aio Negas Nego play Protestant with one and Papist with another Saint Paul calleth them Men-pleasers Terent. which cannot please Christ. Galat 1. These make Religion a matter of indifference and hold the Academicks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be the best wisedome especially when in an Interregnum Religion hangeth Inter malleum et Incudeâ—â— as they say vpon the pleasure of the Prince and his Peeres as yet vnknowne to the party whether truth or falshood shall preuaile the losse of whose fauour they will not aduenture for conscience sake But let these wretches consider their iust censure by St. Augustine There are some saith he that are Christians for this cause only that they may thereby purchase the fauour of those Libâ— de Catechis â—ud cap. 17. persons of whom they expect temporall riches or because thâ—y will not offend those whom they doe feare Sed istireprobâ— suâ—t but such as are Râ—probates But whereunto may I liken this vaine generation They are like vnto the Reare-mouse in the Fabler which are most base and odious creatures It is doubtfull whether they be Gressible or volatle of whom it is recoâ—ded That disâ—â—rd being betweeâ—e the flying creatures and the â—ouâ—e footed beasts and the day of Battaile assigned The Rearemouse absented himselfe thereon of policie to obserue on what side the victory would betide that hee might ioyne with the Conquerour The Battaile being finished and many slaine and wounded on both parts the foure-footed beasts met with the Reare-mouse and cried out to apprehend him and to slay their Enemie The Rearemouse answered what say you my friends I am of your side and he shewed them his feete and so escaped And in like manner meeting with the Birds hee shewed them his wings and escaped accordingly Let these Ancipites temporum palpatores as Cyprian speaketh These doubtfull Lib. 2. Exempla 2. ad Donas Time-seruers and Dalliers in sundry Religions behold their basenesse in this creature and let them know that Facti sunt vespertiliones neque in muribus plane neque in volucribus sunt Varro in Agâ—thone They are become Monsters in Religion seeing they are of any and consequently of no Religion But let them know withall That God is not like vnto man that he will be mocked though mans eyes may be blinded his iudgement deceiued There is but one God one faith one truth and one Religion which is to be performed in Spirit and in truth Ephes 4. Ioh. 4. and such God requireth And all men are either members of Christ and such beleeue in heart and confesse with the mouth his Gospell or the members of Satan and such either openly impugne or secretly dissemble the Doctrine of the Gospel Betweene these two there is
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
IVDGE OF HERESIES One GOD One FAITH One CHVRCH Out of which there is no Saluation Excluding all Infidells Mahumetans Iewes obstinate Papists and other Heretikes of all sorts and consequently all Newters who conforme themselues onely externally to any Religion from hope of participation of the Kingdome of Heauen If they finally persist therein and returne not to the knowledge and zealous profession of the true Faith By IOHN MERIDETH Sub-Deane of CHICHESTER Iohn Epist 2 Vers 9. Whosoeuer transgresseth and abideth not in the doctrine of Christ hath not God LONDON Printed by A. M. for Iohn Grismand and are sold at his Shop in Pauls Alley at the Signe of the Gunne 1624. TO THE WORshipfull and Religiously affected William Drury Esquire of Watergate in the County of Suffex SIR THe principiall Motiue which Impelled mee to Consecrate the subsequent Treatise vnto your Name is the selfe same which at the first Inuited mee to Penne it and publish it to the benefit of the well-disposed Reader And that was my Zeale toward the Truth of Christian Faith which is so depraued in this Irreligious age by sundry sorts of Haereticks so dissembled by Newters so derided by Atheists so disturbed by Schismaticks that we may say thereof as our Sauiour spake of himselfe The Foxes haue holes and the Birdes of the Ayre haue nests but the Sonne of man hath not whereon to rest his head By Foxes meane the Cunning Polititians of this Age who can howsoeuer the state of Religion standeth Seruire Scenae act their part according to the time And the Birdes I doe vnderstand The vaine vnconstent light Professors of the Christian Faith who were neither of them euer soundly seasoned with Religion the true knowledge of GOD and therefore they so basely esteeme thereof as if it were a matter of Indifference what or whether a man beleeue or not And these kinde of men abound in all places and liue in greatest applause and high estimation while the zealous Seruants of Christ who will not beare the defacing of the Faith by Haeresie or the abusing thereof through Hipocrisie are exploded as the outcasts and off-scowring of the world Now sorasmuch as I haue obserued in you at all such times wherin I haue conuersed with you an affection to the knowledge of the Mysteries of Saluation by your frequent Inquisitions alway accompanied with a reuerend sobriety which the Apostle requireth as the limits of a Christian mans knowledge and also a zealous desire that other should be quitted from Ignorance I could not forbeare vpon the ioy of mine acquaintance with a Gentleman of your ranke and Eminency in these partes so well affected in Religion and so certaine a welwisher and Fauorite vnto Learning where the first is derided and the other despised that the Church and Vniuersitie may both take vp the Lords complaint against the vngratefull Iewes and apply it vnto the greater part of the Inhabitants in these Coasts I haue nourished and brought vp Children and they haue rebelled against me I could not forbeare I say in consideration of the Praemises to â—estifie my Loue and obseruance toward you to Dedicate this Booke vnto your Name and the rather because as I doubtedly beleeue you are one of those whose name God hath written in his Booke of Life For as I said before that I penned it of a Zeale I doe beare vnto the Truth so I doe dedicate it vnto you of a hearty affection I doe beare vnto you because you doe feare the Lord meditate in his Law and haue respect vnto his Commandements Such a one saith Dauid shall not be Psal 119. confounded Secondly because I am inuited hereunto by your Courteous humanity toward these my poore and vnworthy Labours the which as I haue destinated vnto you so you desire to Dedicate them to CHRIST his Church And therefore as the Daughter of Pharoh reputed Moses whom she saued from the fury of the Floods as her owne Sonne So this Treatise shall iustly challenge you for its Father by whose Christian zeale it was deliuered from obscuritie and promoted to call Israel out of Egypt and let those Israelites who by this meanes shall finde the comfort of their deliuerance call vpon GOD for a blessing vpon you and your generation And now worthy Sir I beseech the Lord who hath begunne this good worke in you that hee will performe it vntill the day of IESVS CHRIST and this I pray that your Loue may abound yet more and more in Knowledge and in all Iudgement that you may allow those thinges which are best that you may be pure and without offence vntill the day of Christ to which end the Lord preserue you Constant and zealous in the profession of the true Faith that you may in the next life receiue the Crown of Life which Christ hath purchased and promised vnto all those who continue faithfull vnto the End Your Worships in hearty Christian affection IOHN MERIDITH The Contents CHAP. I. SHeweth that God requireth truth in Religion which must be squared to the Rule of his Word and therefore Iewes Turkes and Papists whose Religion is false because contrary to the Scriptures cannot bee saued if they persist in their obstinacy and that Papists are but Pseudo-Christians CHAP. II. Proueth that Infidels and Heretiques by an Innocent life and vertuous actions if they could performe any cannot be saued vnlesse they bee Orthodoxall Christians also and the Error of Lodouicus Viues is confuted CHAP. III. Declareth that a good intention or meaning toward God avayleth not Heretiques to preserue them from damnation without the right knowledge of the true Faith where is proued that Negligence and Ignorance in matters of Faith is damnable which ought to be expelled and preuented by diligent reading and examining of the Scriptures with a detection and conuiction of the Popish politicall tyranny in prohibiting the Laity from reading of the Scriptures contayning also an Apology for our Ancestors of the Laity who for the most part dyed true Christians vnder the domination of Antichrist as is plainly proued at large and that the estate of those Papists who liue vnder Protestant Princes is damnable vnlesse they renounce Popery CHAP. IV. Proueth that an Eroneous Conscience is no sufficient bond to oblige a man to persist in a false Religion as the Papists teach but such a conscience ought to be deposed reformed or abandoned and altered according to the rule of Gods Law and therefore the case of those Papists who are trained vp in blindnesse is miserable and lamentable CHAP. V. Answereth Obiections made from the diuine Phylanthropy or loue of God vnto mankinde who say they will not condemne vnto euerlasting death such infinite multitudes of people who dye in Infidelitie and Heresie and saue but onely a few true beleeuing Christians where is plainely proued also that very few in respect of those who are to be damned shal be saued CHAP. VI. Prooueth from the Nature and Attributes of God that Atheysts
deepest depth of Impiety I thinke it fit I say in this secure silence but great and crying necessity yea most needfull I deeme it to vse the best meanes I am able to saue their Soules who are vpon the brinke of Hell and run with no small alacrity to destruction as if it were vnto Saluation By propounding vnto them the end of their Deuiall Course which is Inâ—uitable Damnation if they continue vnto the end therein and by reducing them into the right way which conducteth vnto eueâ—lasting life and endlesse saluation that wee being gatherd together into one fold may be safe vnder the tuition of the great Shepheard of our Soules Christ Iesus our Lord and onely Sauiour THE IVDGE OF HERESIES CAP. 1. Sheweth that God requireth truth in Religion which must be squared to the Rule of his Word and therfore Iewes Turkes and Papists whose Religion is false because contrary to the Scriptures cannot bee saued if they persist in their obstinacie and that Papists are but Pseudo Christians THough the most high and mighty God doth not stand in neede of Mans Seruice yet so hath hee ordained that Man should doe him certaine worship and that ad dandam â—onauext Breuiloq Par. 3. Cap. 11 1. viam perueniendi ad Coronam per obedientâ—am to make a way for man and to opâ—n him a doore to obtaine a Crowne of Immortality by Obedience with this bond of Pietie are wee obliged vnto God this is the Suâ—me of the Religion we profesâ—e To this end God made Man Exceptorium bonitatis Organon Clarificationis eius saith Irenaeus the Treasure-house Irenâ—â—â— lib. 4. adâ—ers â—arcs Cap. 24. of his goodnesse and instrument of his glory and againe Exceptorium Justi iudicii â—ius the vessell of his wrath fury and indignation if vngratefully he neglect the exhibition of that allegeance hee doth owe vnto God the which hee hath râ—uealed vnto man in his word But as Augustine obserueth Duobus modis hic peccatur antequam sapient fiat A man may offend two wayes before Lib. 3. de lib. Arb. hee hath peâ—forn ed it if either hee refuse to apply himselfe to the knowledge of his Word or hauing receiued it will not shape himselfe to those Duties it requireth for pâ—â—uâ—ntion whereof God made Man by nature to affâ—ct these two things Wisedome saith Lactantins and Religion Lâ—b 3 dâ— saâ—s â—a pient cap. 11. Idem 〈◊〉 4 de vera Sap cap. 3. inseperable also in Office because In colendo sapâ—re debemus wee must bee wise in worshipping that is wee must know what and how we worship and In sapiendo colere in our wisedome wee must worship that is fulfill in Act and deed that which wee know Therefore there is Religion in Wisedome and Wisedome in Religion for which cause they cannot bee separated because to bee wise is nought else Nisi Deum Verum Iustis Ibid. piis cultibus honorare but to honour the true God with due and deuout worship for the selse same God hee is who must be vnderstood and that by Wisedome and be honoured and that by Religion â—ut Wisedome must haue the precedâ—nce Religion must follow Quia prius est Deum scâ—re consequens colere wee must know God before wee can worship Ibid. Cap. 4. him Our Sauiour did vpbraid the Samaritanes for worshipping that which they knew not declaring that God will bee worshipped Iâ—b 4. in Spirit and in truth that is purely against Hypocrites and Newters and in truth against Infidels Iewes Mahumetans and Heretickes The last Condition hee annexeth for those who seeme to worship God in minde Non tamen rectam habent scientiam but want true knowledge for wee must worship him in Minde sanam opinionem de ipsâ— habere and haue a sound Theophilact Ibid. opinion of him for such worshippers God requireth Quoniam spiritus est Spiritus Spirituales quoniam veritas est veros as hee is a Spirit spirituall as hee is truth such as must worship him in truth And thus much the Pagan could discerne by the darke glimmering of Nature saying that it is the chiefe matter to bee regarded in Religion toward God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epicteâ— in Encâ—yrid cap. 38. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to haue right opinions of God Therefore it sussicetâ— not to Beleeue Simply but Sicut dicit Scriptura as the Scripture teacheth vs for the true faith Theophil Super cap. 7. Job Iâ—id is drawne out of the Scriptures thâ—refore our Sauiour saith Hee that beleeueth in me as the Scripture saith that is as the Scripture testifie of me for many think they beleeue in him Sed non vt dicit Scriptura but not as the Scripture directeth and so they follow their owne Sects such are all Heretickes for they beare Witnesse of Christ and whatsoeuer is requisite for vs to know concerning God is contâ—ined in them therefore Caietan saith the Scriptures are Deus dicens Seipsum God declaring himselfe and his will vnto man In them God hath set downe what manner of worship he requireth of vs what we ought to beliâ—ue of him for euery one worshippeth God according to that beliefe he hath of God gatheâ—ed out of the Scriptures and this beliefe is accâ—ptable vn o God and Saluation vnto men In which all those are saued who are predestinated vnto Saluation and without which it is not possâ—ble for any man to be saued Whosoeuer therefore shall belieue or maintaine any thing of God and his Christ which is contâ—adictory to his holy word doth eâ—re and that daâ—nably For as the Philosopher saith An Affirmation and Negaâ—ion are neuer true of the same Subiect Therfore it is impossible that Turkes Iewes Pagans Hereticks and Orthodoxall Ephes 4. Christians shouâ—d alâ— speake and belieue truth of God â— hom they professe sâ—eing they belieue contrary things of him and that directly contrary to the Scriptures also which are the Rules of Faith This is that Faith in which all Beleeuers since the beginning of the world vntill this present day haue beene saued and wherin our future Posterity vnâ—ill the dissolution of the same shall bee saued Euen that Seed of the Woman Gen. 3. which bruised the head of the Serpent foreseene by the Patriarches forâ—told by the Prophets declaâ—ed by the Euangeliâ—â—s prâ—ached by the Apostles and their Suâ—cessors in fuâ—ction and Office and belieued by all the faâ—tl full vntill this day Eâ— cum prâ—dicantium diuersa sunt tempora non tamen Max 〈…〉 in Natâ—â—â— duâ—ersa narratio and though they liued not all at the same time yet they consented in the same matter One Christ was euer bâ—lieued so thâ—t the Faith of the fore-named Ancients and Ours is one and thâ— selfe same Christ was anâ— is Heri Hodie ipse in Sâ—cula yesterday Hebr. 13. August this day and the same for euâ—r Tempora mutata sunt non fides the â—imes are changed the Faith is one and
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
it is the cause of his owne destruction or if a man would goe vnto a place and knoweth not the way which leadeth thereunto but hauing a conuenient guide to direct him at hand enquireth not the way is not the cause of his going astray to bee imputed vnto himselfe If thou seest a Stranger or blinde man to goe out of the way thou art bound to recall him and direct him aright and to deliuer him from danger much more thy selfe Wherefore that Negligence in not seeking the way of truth and saluation is culpable and damnable neither may you pretend Ignorance For God gaue his diuine precepts to this end Vt homo de Ignorantia excusationem non habeat that Man might not Aug. lib. dâ— Gâ—a lib. arb pretend Ignorance for an excuse But say that a man should fall among two Doctors of contrary profession the one an Orthodoxall Christian the other a Popish Hereticke and bee not able of himselfe to iudge whom he should beleeue would God require at his hands that he should diuine which is the true Faith I answer that in this case he must implore Gods helpe as Augustine saith and earnestly intreat him that he would enlighten his heart and vnderstanding to that part of the contradiction which is true and acceptable vnto him and we may presume that God in his mercy will open vnto him that so knocketh and that if his negligence in seeking after the truth or some other soule Sinne hinder not God will so worke in his heart that hee shall not giue way vnto error for God preserueth them that loue him Extra de spons cap. Iuvents Otherwise if he feare to bee perplexed hee must follow the counsell of the Law Semper in re dubia securior tutior pars est eligenda in euery distresse by scruple or doubt we must cleaue vnto that part which is most secure and safe But the Religion of the Protestants is the most safe for the Soule especially in the fundamentall point of Iustification as their best Diuine after long cauillation confesseth in these words Propter incertitudinem Iustitiae propriae periculum in an is gloriae tutissimum Bellarum lib. 5 de Iustisicat Cap. 7. est fiduciam totam in sola Dei miscricordia benignitate reponere Because of the vncertainty of our owne righteousnesse and the danger of vaine-glory it is the safest way to repose our whole trust in thealone mercy and loue of God The which when he proued to be true by many testimonies of the Fathers he concludeth his Chapter with these words following His accedit ratio manifesta c. And reason confirmeth the former position for saith hee Either a man hath true merits or else he hath not if he hath not he is dangerously deceaued and seduceth himselfe by trusting in false Merits for they are false Riches which hinder the true Riches But if he hath he loseth nothing thereby in not trusting in them but in God only for God knoweth them well and considereth them and will not suffer them to be vnrewarded To this purpose and almost in the same words speaketh Rosfensis in his Booke De fide miserecordâ—a Dei. Ad Axieâ—â—â— 12. But aboue all that we might be vnexcusable God hath assigned vnto vs a certaine remedy to preuent error and heresie whereinto we might be seduced by false teachers and that is Confeience with the holy Scriptures Thus the Berrhaeans daily searched and examined the Scriptures Act. 17. to know whither that which Paul and Sylas preached were true or not Chrysostome expounding these words When yee shall see the abomination of desolation standing in the holy place saith That Christians that would be secured of the true faith are commanded to flyeto no other thing then vnto the Scriptures Our Lord said that the Sadduces error sprang from their Ignorance of the Scriptures for which cause St. Ierome would haue vs In lib. 3. in Epla ad I phes cap. 4. reade them diligently that like cunning exchangers we may bee able to discerne good coyne from counterfeit for as another saith They who are conuersant in the Scriptures cannot be deceiued by Tâ—coâ—â— Sup. cap. 15. Luc. any meanes for they are the Lanthorne whereby the thiefe is discryed The abridging hereof from the people hath beene in all ages the cause of ruine of Religion Our Sauiour chargeth the Lawyers that they tooke away the Luk. 17. key of knowledge they would not enter themselues and hindred other who would enter into the kingdome of heauen On which words saith Lyra Similes sunt Doctores Ecclesiae speaking of his owne time Such are the Doctors of the Church who hinder the vnderstanding of the truth which is necessary vnto Sâ—luation with strange and curious words and opinions The Doctors and Teachers in the Romish Sinagogue where Satan dwelleth imitating the aduice of Varro the Heathen Philosopher preach vnto the simple credulous people meere falshoods and shut vp the truth Inter parâ—etes scholarum within the precincts of their Schooles to be disputed of though by their disputations they neuer attaine vnto it Neither will they suffer the people to search any farther or to seeke for the truth least they should forsake their damnable falsehoodâ— And this was an old pollicy of the Pagans whereof saith Lactantius Hinc sida silentia Sacris instituta sunt vt nesciat Lib. 5. de Iustitia cap. 20. populus quid colat Cunning fellowes silenced Men from acquaintance with sacred matters that the multitude should not knowe what they worshiped In what a miserable case are such people who belieue they knowe not what not beeing able to giue a reason why they should be perswaded but flye onely to the Iudgement of their Auncestors that they were wise and hang on the opinions of their seducing teachers that they approue they knowe what is best and consequently bere aue themselues of their sences rob themselues of reason while they giue credit to their errors and thus being wrapped vp in ignorance they know neither themselues nor their Religion But like the poore seduced people in the time of Arrâ—anisme Credunt quod non credunt Hillar ad Constant Intelligunt quod non intelligunt They beleeue without faith they vnderstand without knowledge This is no faith but Folly not effectuall to Saluation but bringing certaine damnation Constat fidem stâ—ltam non prodesse Aug. in quâ—st â—et test quâ—st 43. sed potâ—us obesse It is certaine that foolish faith doth not proffit but rather hurt yet this is the thraldome of the poore people who beleeue this deceiptfull opinion that Minores saluantur in fide Maiorum The ignorant Lay-people are saued Bâ—llâ—rm lib. 1 de Justific cap. 7. by the fâ—ith of their learned Priests bee their faith meere falshood whereof saith the great Cardinall Tâ— per obedientiam c. Thou canst not be deceiued by thy obedience toward thy Prelate whom
the Church doth beare Cusa lib. 6 Excâ—tâ—t yea though he command other things then he ought to doe vnreasonable obedience is the most sound and perfect obedience that is when you obey without asking a reason thereof as a beast obeyeth his master From whence you may gather that they repute you of the Laiâ—ie to be no better then brute beasts and therefore say they Pearles are not to be câ—st vnto them because they be swâ—ne nor holy things because they be dogges But you will obiect and say our Teachers are as learned and as iudicious as yours who are Protestants and therefore it is Obâ—ect likely that they should know the truth and consequently they would not teach vs falshood contrary to their owne knowledge and if so they should doe and we through simple credulity and obedience toward them as our Pastors should entertaine and beleeue it we are excused I answer that I confesse and know that many of the most learned of your Clergie who haue more curiously examined the Mysteries of Religion then your ordinary Scribleâ—s haue had the right knowledge and true vnderstanding in many points of faith and those fundamentall which is manifest in that they haue held many contradictions against the common Tenent of their Sinagogue their conscience vrging them to no lesse yet through feare they haue reuersed all with submission to their Sinagogues censure and partly for couetousnesse parâ—ly fearing they should lose the vaine glory of the world they haue hidden the truth and laboured by fraudulence to peruert the geâ—unie sense of the Scriptures Thus dealt the Scribes and Phariseas who did shut vp the kingdome of heauen before men vpon which words saith Chrysostome Math. 23. Chrysost aâ—ud Alâ—xand in desâ—r vitiorum lib. 6. cap. 79. Ex. homil 41. â—â—cris 〈◊〉 Christ would shew that the Priests of the Iewes did all for couetousnesse sake Who did certainely know the comming of Christ by the Scriptures But they considered that if Christ had bèene beleeued the custome of offering Sacrifices had beene extinct and the Sacrifice of righteousnesse had prâ—uailed and therefore by peruerâ—e interpretation they shut vp the Gate of the law and the Prophets against the people who spake manifestly of Christ his comming that they might seperate men from the faith of Christ fearing least happily if Christ were beleeued they should be defrauded of their Sacrâ—fices for they rather desired that the law continuing their Sacrifices should be in vse by which they were inriched And not God for when the law ceased the sacrifices of Righteousnesse should come in vse with which God is delighted and faithfull men are magnified The holy Scriptures are called the kingdome of heauen because the kingdome of heauen is laid vp in them The Gate is the faithfull vnderstanding of them the Preachers are the Porters vnto whose fidelity the word is committed to teach expound the Scriptures it followeth How did the Priests shut vp the Scriptures Aliud pro alio Interpretantes by expounding one Sense for another as where Esay saith Behold your God commeth with vengeance euen God with a recompence heâ— will come and saue you then shall the eyes of the blinde be lightened and the eares of the deafe be opened c. These should be the signes of the comming of Christ When as therefore afterward Christ did heale the dumbe and the deafe the Iewes out of a peruerse excogitation said This man casteth out deuils no otherwise but through Belzebub Math. 12 the Prince of Deuils That they might turne away the people from beleeuing in him or else they did shut vp the Gate of the truth when they made this Decree That if any called hâ—m the Sonne of God he should be cast out of their Synagâ—gue Vpon which words of St. Chrysostome a right learned and zealous Diuine who liued aboue 200. yeares since here in Alex. â—bisupraâ— England maketh this Inference of the like abuse practised by the Clergie of his time saying Sic modo Sacerdotes claudunt Ianuamveritatis sciunt enim quoniam si manifesta fuisset veritas corum Ecclesia non esset Thus doe the Priests in these dayes saith he shut vp the gate of the truth for they know that if the Truth were made manifest their Church should haue an end and they should fall from Priestly dignity to popular vility And this is the reason why they keepe the Laitie in grosse ignorance least they discerning the Truth should relinquish their damnable politicke heresies whereupon the ruine of Baal and his Epicurish Priests must ineuitably ensue For most of the substantiall and accidentall parts of their Religion is nought else but a fardell of blasphemous absurdities inuented by cousening mates to deceiue the simple people of their money as is manifest in those of Purgatory and Pardons of which saith one of your owne Writers Videnouâ— enim in dies quod ex spelunca indulgentiarum procedunt latrâ—res Ioh. Rawlins Sâ—â— quadragesâ—imalâ— 94. A. We see that theeues come out of the denne of pardons daily who preach false things vnto the people to drawe theiâ— money from them whâ— with their cunning wâ—t make a net to take â—lyes that is money The like complaint is made by theiâ— owne Writers concerning the Masse pecuniary satisfaction Reliques c. as vpon iustoccasion shall be deâ—lared But in this houre of theiâ—s and this power of darknesse what shall the people doe If the blinde shâ—ll follow these blinde guides they must fall with them into the ditâ—h Therefore our Lord hath forwarned what is to be done to preuent thiâ— danger where he speaketh of that Abominaticâ— of desolation spoken of by Daniel the Prophet that should sit in Math â—2 the holy place by which he meaneth Antichrist and his Hâ—resies as the Current of the Fathers expound it hee annexeth an admonition in the words following Then let them that are in Indaea â—lye vnto the mountaines saith our Sauâ—our which words are thus expounded by the golden moâ—thed Chrysostome Idest qâ—â—i in Christianitate sunt sugiant ad Scripturas Hoâ—â—il 49. in Math c. That is let those who liue in Christs Church â—lye vnto the Scriptures The Mountaines signifie the writings of the Prophets and Apostles Our Lord knowing the confusion that was to enâ—ue in thâ— last dayes therefore commandeth that Christian men that beleeue in him and desire to be established in the true faith should be take themselues to nothing else but vnto the Scriptures otherwise if they haue regard vnto ought else they shall be offended and perish not vnderstanding what is the true Churâ—h Therefore if any one be deceiued in his Religion it commeth to passe through his owne negligence in the faith because he is carelesse to vnderstand the faith which is made manifest in the Scriptures and consequently is vnexcusable especially those who liue in such places where Gods word is presâ—nted vnto them but they shut vp their eyes against
the light thereof Neither can they pretend feare of heresie Seeing the Scriptures cannot deceiue any one nor neuer did who did reade it to the end hee might serue God the more truly and demeane himselfe toward his neighbour the more charitably and order his owne person the more soberly and chastly Therefore it is to be feared that the State of those Pâ—pists who liue in this kingdome and other countries where the Romish Inquisition is exauthorized is damnable for here Christ speaketh vnto you and you refuse to be acquainted with the knowledge of his wayes and therefore your good meaning cannot excuse and defend you but your Wilfull affected Ignorance will accuse and condemne you for no ignorance doth excuse in those things which a man is bound to beleeue and know But you will obiect why should we doubt of our selues liuing and dying in the Romish Religion seeing our Forefatherâ— Obâ—ect who departed this life in the same are as wee hope saued who had they beene Heretickes must necessarily haue perished And you say the Romish Religion is heresie For an answer let vs consider that not euery one that â—eleeueth some points of religion whereunto they are bound in an hereticall Church is presently censured to be an hereticke vnlesse he doâ— willingly assent to such particular Articles of their beleeâ—e which doe derrogate from the vertue of Christ his Crosse which is the sâ—le hope of the Christian either directly or by consequent if he keepe the Foundation whole and hold no particular errour in matters of faith against the Truth manifested to his conscience There is no doubt of him but through Gods mercy he shall be safe But such were the farrâ— greater part of the Laity in the time of Popery of whom no more was required to be knowne in matters of faith but only the Lords Prayer the Creed the Decalogue the salâ—uation of the blessed Virgin and a generalâ— superficiall knowledge of the Saâ—rament of Baptisme and the Eucharist and that of Pennance and obedâ—ence to the Church Though they neuer knew what other points the Church commanded or beleeâ—ed Explicite they were prohibited from Inquisition into farther particulaâ— subtilties of Diuinity which were to be deduced out of the precedent heads which was a great meanes through the mercifull prouidence of God for the preseruation of the people who by the knowledge and beliefe of these particulars might haue perished as well as their great Masters So that it pleased Gods goodnesse by that imposed ignorance to preserue them from fundamentall errors and by their simple credulity and implicite faith in the principall of the fore-named points to giue them saluation Whereas their subtill Schoole-men and learned Diuines who disputed and broached many blasphemous absurdities ranne headlong to hell For as that Ancient said Melâ—us est ergo et vtilius Idyot as â—t parum scientes existere et per charâ—atem proximum fieri Deo â—â—â—us â—h ◠〈…〉 cap. 45 quam putare multum scâ—re et multa expertos in suum Deum blasâ—hâ—mos â—uentri It is better and more prositable to be Noâ—ices and haue but a little knowledge if by loue wee become nigh vnto God then to thinke you know much and are expert in many things if withall you be blasphemous against God Infinite such persons were saued in the primitiue Church They acknowledged one God onely and the same their Creator whom they were to worship and that they were redeemed by Id. â— lâ—b 3. cap. 4. the bloud of Iesus Christ in whom alone they reposed all their hope and confidence and renounced all that was against this doctrine Such was the faith of our fore-fathers in the dayes of Popery they were not acquainted with the heresies of their Doctors and Teachers but died in this confession Viz. That they reioyced that they dyed in the faith of Christ that they confessed that they did not leade their liues as they ought to haue done and that they liued so wickedly that they merited eternall death that they were penitent for the same that they resolued to amend if they did liue any longer that they beleeued that Iesus Christ the Sonne of God was borne of the glorious virgine Mary That he dyed for them and that they gaue him thankes for these benefits and that they beleeued that they could not be saued by any other meanes but onely by his death and passion and in this confession they commended their soules into the hands of Almighty God and died securely This Confession is annexed by a learned man vnto Roffensis his Booke De fide et miserecordiâ— Dei with a preface prefixed Imâ—ressus est Jâ—te liber Coâ—on aâ—ud hared Ar. noâ— Bâ—rckmaâ—ni 1556. by the publisher wherein he doth thus censure it Certe hanc formulam legenti admiratio quaedam subijt diuinae boâ—tatis ex qua sane perspicere licet doctrâ—am de meritis et intercessione Christi quamuiâ— fortassis non nihil deformatam et obscâ—ratam quod certe nenio infâ—câ—are poteâ—t non tamen penitus quod nonnulls falso putant oppressam atque extinctam fuisse cum diuina prouidentia facâ—um sit vt tempore maxime necessario nempe sub exitum huâ—â—s vitae hoc exiguo interrogationum fasciculo totius Euangelicae et Apostoâ—cae doctrinae virtus et effâ—catia pura sincera nullâ—sque peregrinae doctrinae sordibus contamâ—ata proponerctur atque exhiberetur quo factum esse non dubito vt innumerae animae diâ—bolo creptae regno Dei sunt vindicatae In English thus Surely he that readeth the forme of Confession must needes wonder at the goodnesse of God out of which we may plainly perceiue that though the Doctrine of the Merites and Interceâ—sion of Christ was happily much depraued and obscured which surely no man can deny yet it was not wholy extinct and oppressed as many falsely imagine whereas God did so prouide that in a most necessary time namely immediatly before death the vertue and essicacie of the whole Doctrine of Christ and his Apostles should be propounded and exhibited pure sincere and voyd of the pollution of strange doctrine whereby it came to passe I doubt not that infinite soules were deliuered from the diuel and gayned to the Kingdome of God For father euidence hereof which may satisfie the most curious Read Sacerdotale Romanum Tract 5. part 1. cap. 13. in the Title Visitatio Infirmorum For a Summary of this point heare what Iohn Wickleffe saith hereof in his time being the height of Popery Now saith hee a fewe poore men and Ideots in Introduct scripturae cap. 10. comparison of Clarkis of Schole moune haue the trueth of holy Scripture ayens many Prelatis and religious that beene yeuen to worldly pride and couetis simony hypocrisie and other fleshly sinnes most sithen these poore men desire only the trueth and freedome of the holy Gospell and holy Scripture and accepten mans law and ordinancis only in as mych as they
beene grounded in holy Scripture eyther good reason and common profit of Christen puple and worldly praelatis and feinid religious grounden hem on sinfull mens statutis that sownen pride and couetise and letten the truth and fredome of goddis lawâ— to bee knowen and bringin Christen puple in endles thraldome and great cost Moreouer it is certaine that they misliked and complained against many abuses in doctrine and manners then abounding in the Church of Rome This is plainly apparent by the sundry complaints of diâ—ers Emperours States Kings Nations and people made for reformation in all ages since the first Apostacie No man can doubt hereof who will conuerse with the Councels and Ecclesiasticall Histories of those Ages Againe it is certaine that many of them laboured to gayne the knowledge of Truth by procuring vnto them the vse of the holy Scriptures translated into the Mother tongue by reading whereof they might finde the right way vnto saluation This is plaine by the wordes of Iohn Wickleffe who in a Booke of his called the Introductory to the Scriptures saith Impressus est iste liber Lonâ—iâ—i per Robertum Crowâ—â—y Jdioâ—â—aâ—e Anglico in quo et ab â—uâ—â—ore coâ—sâ—riâ—â—us est Aâ—uto Dom. 1550. For though couetous Clarkis bene wode by Simony haeresie and many other sinnes and despisen and stoppen Holy write as much as they moune â—et the ignorant puple cryeth after holy writ to â—un it with great cost and perile of here life and saith That he himselfe had translated the Bible into English to saue mens soules and saith that Bede translated the Bible before him and King Alured the beginning of the Psalter But you will say They might read long but all in vaine seeing they did not vnderstand wanting an â—nterpreter which could not be had in those dayes when the Clergy detested that liberty in the Laity I answere partly with St. Ieromes words who I thâ—nke foresaw your time of the power of darknesse who speaking of Ieron in Nahum cap. 3. the Christian people deceiued saith That they should at length repaire vnto the Mountaines of the Scriptures and if they shall finde no man to teach them yet the good desire of the people should be well accepted of God and the negligence of their Masters should be openly reproued But thankes be vnto God he reserued Priest and people in no small number vnto himselfe who neuer bowed their knee to Baal to teach and beleeue the truth If I should name those of the Clergy whose workes I haue read not of the ordinary ranke but such who were eminent for learning iâ—dgement â—anctity and Ecclesiasticall dignity who euer since the first Apostacy of Boniface from the auncient Apostolicall humility and verity to Antichristian pompous pride and heresie impugned in their Writings their foule blasphemous and Idolatrous vnheard of fallacies I should be teadious But I referre the Reader for breuity sake to Illyricus his Catalogus Testium veritatis As for the Laity there is no doubt but they were many because such famous Masters could not be without many Disciples and Histories confirme so much vnto vs yea a Popish Inquiâ—itor confesseth that there haue beene Waldenses euen from the time of the Apostles He meaneth such who professed those Articles of Religion which Valdus and his followers maintained Which at this day the Protestants know beleeue and defend maugre the malice of Antichrist of Rome his Locusts and Scorpions which we hope shall in short time be entertayned by other noble Nations who as yet sit in darknesse and in the shadow of death which God graunt for his mercy sake that it may take effect to the aduancement of the glory of Christ the confusion of Antichrist and the saluation of their soules who shall embrace the same Yet say that there were infinite who though they â—arnestly sought after such Teachers but could not finde them by reason of their rarity in those dayes yet we must not doubt but that they might haue sauing knowledge abundantly by Gods grace and their industrious reading of the Scriptures for as Chrysâ—stome saith Fieri non potest vt is qui diuinis c It is impossible Homâ—l 36. in Genes that hee who doeth seriously and zealously study the Scriptures should bee alway forsaken for although wee haue not mans instruction yet the Lord himselfe descending into our hearts enlighteneth our minde infuseth his beame into our vnderstanding discouereth hidden mysteries and teacheth vs those things which wee know not onely if wee will apply our selâ—es diligently thereunto also our Sauiour confirmeth it vnto vs. Aske and you shall haue Seeke and you shall finde Knocke and it shall bee opened vnto Math. you But say that such should erre in some points which they held with their Teachers they must neuer the sooner be censured Heretickes for that cause for as the auncient Canon saith They are not to be reputed heretickes who are seduced not by their owne but by others boldnesse into error For Qui sententiam suam quamuis falsam atque peruersam nulla pertinaci animositate 14. â— 3. Dixiâ— Apostoâ—us defendunt c. They who doe not stubbornely defend their opinion though it be false and peruerse especially if it be such a one which themselues haue not broached of bold presumption but such as they receiued from their seduced and deceiued Auncestors If they seeke after the truth with carefull diligence being ready to subscribe thereunto when they haue found it Nequaquam sunt inter haereticos deputandi are not to be censured as Heretickes Out of the premisses I inferre this conclusion Viz. That there was great difference betweene the State of our forefathers who liued in that time of blindnesse and yours who liue in this age They sought after the Truth when it was locked vp from them You behold it presented vnto you and neglect it They were in darknesse and desired the light You liue where it shineth and yet you shut vp your â—yâ—s against it They were subiect to the rack torture for seeking after it You haue the peace of the Church ready to receiue you ioyfully and yet you despise it They wanted ordinarily helpes to further them in knowledge and yet followed after it You haue all outward meanes and opportunity to solicite dispose and direct you thereunto Oh that you had Gods grace inwardly in your hearts also whereof as yet you are destitute and yet you reiect it And therefore they as wee doe hope haue receiued from Gods mercy the Kingdome of heauen which they so earnestly sought and desired But you as wee feare for your â—ngratefull obstinacy if you doe not come out of Babylon cannot auoyde the torments of hell which you haue iustly deseâ—ued Therefore if you will be secure of saluation imitate your Ancestors in diligent Inquisition of the truth and pretend not a good intention to protect your negligence for you deceiue your selues you must know that if you will
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
shall not haue the Kingdom of Heauen no more can sinfull Catholiques possesse it He saith Anselme who will be of the number of the Elect let him labour to be of the number of the fewest Saint Augustine speaking of such who were Baptized and after dyed in mortall sinne saith That they were of the great multitude of those Lib. de corrept â—t Gram. who were called but they were not of the few of the Elect. And now what sayest thou â—oolish man wouldest thou haue me to say that All are and shall be saued I cannot blesse where God hath cursed Heare Augustine Before the Incarnation of Christ 4000. yeares of the world passed away In which time all were damned except a few of the Lib. de vero cultâ—â— children of Israell See what an infinite multitude went to Hell Saint Peter saith The righteous scarcely shall be saued where 1. Pet. 4. then shall be vngodly and sinner appeare If this will not satisfie thee heare the infallible truth Our Lord Iesus Christ confirming this conclusion one saith vnto him Lord are there few that shall be saued Our Lord answered him and his fellowes Luc. 13. Striue to enter by the narrow gate for I say vnto you many shall seeke to enter and cannot Seeing therefore the aunswere ought to bee vnderstoode and expounded according to the tenour of the praecedent Interrogation wee may conclude and vndoubtedly hold that by this aunswere the Lord determineth nothing else but that fewe should bee saued And therefore Augustine expounding these wordes saith The Lord confirmed that Lib. de verâ— Dom. which hee spake that is that there are fewe who are to be saued because fewe enter by the narrow gate For in another place hee saith the same The way which leadeth vnto life is narrow and fewâ— there are that enter by it Vpon which wordes saith Ambrose Flendum magis quam proferendum plureâ— damnari quam saluari Wee may rather weepe then vtter it that moe shall be damned then saued for that which is affirmed by the truth can bee reprooued by no mans contradiction But what neede I cumber you with authorities seeing our conclusion is expresly preached by our Lord Iesus Christ saying Many are called fewe are chosen Therefore Augustine shewing the small number of those that shall be saued saith Arbitror tres mundipartes fore damnandâ—s Lib. de verâ— Cuâ—tu c. I suppose three parts of the world shall be damned because among them Infidels or Heretickes doe raigne but of the fourth part what shall I say but with Saint Iohn Totus mundus in maligno positus est The whole world is set on mischiefe For what are the men of our time for the most part proude coâ—etous luxnrious gluttons drunkards murtherers fornicatours adulterers and worse wrathfull enâ—ious negligent in good workes and plunged in all manner of sinnes and wickednesse and therefore they must needes pâ—rish Now that no man despaire I say notwithstanding the praecedent position That the Elect who shall all be saued are infinite if you consider them absolutely in themselues God said vnto Abraham I will make thee a mighty Nation and againe I will make thy seede as the dust of the earth then shall thy seede be Gen. 13. â—umbred The Angell Sâ—alâ—â—h the seruants of God in their forehead Apâ—calips 7. whose number was 144000. of all the Tribes of the children of Israel beside a great multitude which no man could number of all Nations and kindreds and people and tongues stoode before the Thronâ— and before the Lambe cloathed with long white Roâ—bes and palmes in their hands But if you speake respectiuely and compare them with the damned I say they are very few The drops of water that are in a Well or Riuer are infinite but if you compare them to the number of the drops of water that are in the Ocean they are very fewe And this is approued by Augustine who saith Lib. deverb Dâ—m Non contrarius est sibi dominus c. Our Lord doth not speake contraries who saith That there are fewe that enter by the narrow gate and in another place he saith Many shall come from the East and the West and shall sit with Abraham Isaac and Iaccb in the Kingdome of heauen for they are fewe in comparison of the damned but many in the society of the Angels The Corne is hardly seene when the floore is threshed but the Masse which shall come out of this floore will be so great that it will fill the Barne of heauen For this cause our Sauiour termeth the Elect pusillum gregem a little Flocke in respect of the multitude of the Reprobate Luc. 12. Wherefore though they bee fewe in respect of the damned yet let no Christian despaire but rather labour to keepe the profession of our hope without wauering and make sure his saluation by good workes in Christ Jesus and so shall hee bee sure that hee is one of those fewe that shall be saued Now I will answere in a word or two the principall obiections which are made against this position omitting many idle absurdities whose very rehearsall were a sufficient câ—nfutation of them as that of Origen who being ouer mercifull said That the diuell himselfe and his Angels should in processe of time after they had suffered long and grieuous â—pipâ—am Epist ad Iâ—b Hierosol torments proportionable to the Merits of their sinnes be deliuered out of their torments and be ioyned with the holy Angels and returne to their first state and dignity in the Kingdome of heauen Of which opinion Augustine speaking saith Sed illum et propter hoc et propter alia nonnulla c. Non Immerito reprobaâ—it Lib. 21 de ciâ—â—â— Dei cap. 17. Ecclesia But the Church did worthily condemne him for this and sundry other errors for by seeming to be too mercifull he lost mercy As also that which said that All mankinde should bee saued by the intercession of the Saints in the day of Iudgement confuted by Augustine in the same Booke and now Cap. 18. I come to the chiefe obiections The first is made from the Apostles wordes God would haue all men to bee saued They argue from the will of God and the vniuersality of the Terme All Gods will is immutable the Terme vniuersall and as the law saith Qui totum dicit nihil excludit hee that saith All excepteth nothing First for the will of God I answere with Saint Augustine When wee heare and reade in the holy Scriptures that God would haue All men to bee saued Enchirid. Cap. 6. â— though wee are sure that all men are not saued Wee must not therefore derrogate any thing from the most omnipotent will of God but so vnderstand that which is written who would haue all men to bee saued as if hee should say that there could no man bee saued but hee whom hee would haue saued Not that there is no
no verbe Newter or Nowne of the Chytrae super cap. 3. Apocal. Newter Gender as Luther said for God is icalous and will endure no Corriuall Therefore he crieth to his people the Israelites by his Prophet How long halt yee betweene two opinions If the Lord be God follow him But if Baal be he then goe after 1. Reg. 18. him He will not suffer vs to be vnequally yoaked with Infidels 2. Corinth 6. for there can be no fellowship betweene light and darknes no communion betweene Christ and Beliall but whosoeuer is not with Math. 12. 6. him is against him and whosoeuer gathereth not wiâ—h him seattereth for no man can serue two Maisters Therefore they are enemies vnto Christ who intend to make a religious Communion betweene Protestant and Papist knowing that they can no more agree together then light and darknesse and that the onely meanes to ruinate a Kingdome and to dispose it for forraigue Inuasion is to nourish faction betweene the Subiects which is sowen and maintained by diuers of Religions And now I say vnto you luke-warme Nullifidians who conforme your selues to the seuerall Religions of those great personageÌ„s with whom you liue not of any affection to God intended but because yee seeke thereby to please men being none of the Seruants of Iesus Christ Deale with God truly as you deale with your Lords safely and you shall cease to be the seruants of men any longer and the Sonne will make you free and coheires with himselfe of his Fathers Kingdome Remember how deuoted you counterfait your selues to be toward your Lords of whom you expect some benefit You goe forth to meete them at their approaching when they are in any publick assembly you honour them with pompous salutations when they walke abroad you prepare their way for them you commaund other to giue place you proclaime their comming you set them Chaires lay them Cushions and embrace their very feete you record the famous Acts of their Progenitors out of ancient stories and if you finde nothing laudable in themselues you retort the noble deedes of their predecessours to their praise you doe not onely say but sweare also that you are deuoted vnto them and that with sure fidelity and you labour with all possible diligence to seeme to be that which you would not be Think you that you might be iustly rebuked if you were that which yee are not but that which you faigne your selues to be If this were euill that yee should be such why should you study so much to seeme to be such Yea were yee such as yee feigne your selues to be but are not you deserued iust praise And for this cause are you often cast off by your Lords for that you are knowne not to be such as you feigne your selues to be If therfore you be iustly cast off because you be knowne not to be such as you dissemble your selues to be I doe say vnto you That you may for euer be retained in Gods fauour and liue his seruants vnder his safe protection bee carefull to shewe your selues truely vnto God such as you counterfeite your selues to be to your Lords Shewe your selues outwardly in words to haue inwardly the affection of deuotion toward God in your hearts and doe not only shew it but haue that within you which you shew vnleast if yee doe only shew it yee be no true louers but slatterers and moâ—kers and consequently because ye cannot deceiue God with ostentation yee rather deceiue your selues and for your mockery be laughed to scorne by him that sitteth in heauen Therefore as you are accustomed first to offer your dissembled lâ—ue thereby to purchase their fauour whom you intreate So you must present vnto the most high God your hearts inflamed with the fire of true zeale and ardent desire to become seruants vnto his diuine Maiestiâ— and that with an vnfeigned affection and when you finde by the inward comfort and illumination of your soule that God hath heard your request you must goe forth to meet him and with Zachaeus his deuotion and alacrity receiue him ioyfully into the house of your heart thou must come before his presence with thankeâ—-giuing for this great benefit that he hath made thee partaker of the knowledge of his truth whereby thy soule may be saued and tell forth his praise in the Congregation and that his Gospell may be propagated thou must prepare the way thereunto by suppressing prophane deceiptfull heresies and eradicating to the vtmost of thy power all execrable Superstitions thou must proclaime the same vnto all those with whom thou doest liue and blesse the feet of those who bring the glad tydings of Saluation vnto Sinners thou must resist all the enemies of the Euangelicall truth we must account them to be our enemies that contradict it we must hate them that hate the Gospell and rather choose to suffer the hatred of Hereticks for the truthes sake then enioy their peace with hatred of the truth And this I say moreouer vnto all Church Papists who like certaine Donatists in the time of St. Augustine yeeld only their bodily presence to the Reformed Church and remaine Papists Lib. de gesâ— Emer cap. 1. in heart and affection being Carna intus Spiritu foris they are not partakers of the Body of Christ but are meere Atheists and are voyd of all Religion and doe infringe the very law of Nature for seeing Religion as Pomponius saith Maxime sit secundum naturam is most agreeable vnto Nature doe not they In â—â—b 2. T. de Justit Iure impugne God and Nature who despise the same seeing it is infused into all men yea into certaine brute beasts also by Nature For the very Elephants adore the Sunne and all Nations be Cic. de Lag Iacob 2. they neuer so barbarous maintaine some Religion yea the Deuils beleeue God and tremble and yet these vaine variable excrements of mankinde scoffe at all Religion for were they religious they would persist firmely therein for thence hath Religion his denomination which because they neglect they Religio a religando Lact. lib. â— cap. 28. shew themselues altogether irreligious The Turkes Iewes and Pagaus obserue their Religion most constantly but these light reedes are carried hither and thither as euery winde changeth Those also who in minde and vnderstanding are Protestants if they shall communicate with Papists in their religious Rites though it be only to outward conformity are plaine Idolaters for though they giue no worship to their blasphemous Sacrifice because as they say God will be worshiped in spirit and they inwardly deride the Popish fatuity yet this cannot excuse them because God doth prohibite vs to serue Idols with any corporall obsequy vnlesse they doe deny with the Manicheas that God did create the whole man which is Epiphan lib. 2. toâ—n 2. haer 66. In Catalago dogm Manichâ—i most absurd Sure we are that our bodies are his Temple wherein