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
Hypocrites Epicures Heretickes Pagans Idolatrers Libertines are in a damnable case and containeth an inuectiue against and admonition vnto all Newters who conforme themselues externally onely vnto diuers and contrary Religions as is Poperie and the Orthodoxall faith professed by the Protestants proouing them to bee Traytors to Christ and no better then Atheists who communicate outwardly with the Papists in their Religious Rites and seeme also to be Protestants in heart and affection with Saint Augustine his Censure of the forenamed for a Conclusion THE PREFACE VNTO the READER WEe are fallen vpon those times Christian Reader vnto which our Sauiour Christ had reference saying When the Sonne of man commeth shal he find faith on the earth Luk. â— By which Interrogation hee foretelleth the rarity of Faith paucity of Beleeuers which should be found in those dayes These are those times wherin as the Spirit spake manifestly some should depart from the Faith Tim. 4. For S. Hillaries Speech of the state of Religion in his time may fitly be applied to our age Tot nunc sides existum Lib. vâ—t ad Constant quot voluntates c. In these dayes there are as many Religions as wils of men as many Doctrines as there be maners insundry people as many causes of blasphemy sprout vp as there be Vices when Religions are so written to be or are so vnderstood and seeing there is one God one Lord one Baptisme so there should be one Faith only we are departed froÌ„ that faith which is the only Faith while more faiths are made we are come to this passe that there is no Faith For now too many imitate the Sampsaean Hereticks in their Religion of whom saith the Father they are Epiphan 〈◊〉 â— Tom. ◠〈◊〉 53. neither Christians nor Iewes nor Pagans sed medii simpliciter existentes nihil sunt but being a confused medley compounded of the former are of no Religion There are such among vs though not of vs who haue forged an opinion to deceiue their owâ—e Soules viz. That it auaileth not of what Sect or Religion soeuer a man be a Professor So that hee conceipt it to be good and pleasing vnto God so that euery such man shall be say these Nullisidians saued 〈◊〉 〈◊〉 own Law or Sect if he obserue it and therfore they wil be neither Reformed Catholicks as are the Protestants neither Pseudo-Catholicks as are the Papists nor Anticatholicks as are all Hereticks but Diacatholicall Monsters as are all Newters consequently are priuatiuely Atheists hauing as much interest in God as they haue in Godlines whom though they professe with their mouth yet in their heart these fooles say there T it 1. Psal 14. is no God The occasion wherof I do ascribe principally vnto the Defect of Gods grace in such persons wherof they are worthily destitute wherewithall they should haue beene enlightened Secondly to their damnable grosse carelesse vnexcusable Ignorance into which they are plunged through Negligence wherby it commeth to passe that though they know God they worship him not as God but become vaine in their thoughts and haue their foolish hearts full of darknesse and not knowing the Truth cleane vnto their owne opinions thinking it sufficient to worship him according to their owne immaginations rather then to vse any requisite Inquisition to find out the truth imagining with the old Pagans That it is Gods desire by diuersity and disparity of opinions Socrat. Lib. 4. Eccles Hist cap. â—â— to illustrate his glory that therefore euery Sect might the more reuerence his Maiesty because that no man might readily know him accurately therefore they choose rather to wauer in doubtfull opinion which is alwayes vncertaine then to stand by faith and knowledge which confirmeth vnto Security Which pernicious pestilent and damnable error was first broached by that Sect among the Pagans who were termed Academicks or Septicks who held Gellius lib. 11. Nâ—ct 〈◊〉 Cap. 5. blâ—ssednesse to consist in the Inuestigation of the truth though they neuer attained to the Intention thereof but concluded all with doubtfull suspension of their Iudgement The Authors of which Sect are said to Galen lib de â—pâ— docâ—ndigeneâ—â— Staâ—â—â— in 〈◊〉 be Fauorinus and Pyrrho two ancient Philosophers from whom those Hereticks in the Primitiue Church drew their opinions that Tertullian might wâ—ll say Lib. â—duersâ—â— Hermogeneâ—â— that the Philosophers were Patriarchae Hereticorum the great Grandsires of Hereticks From their Pappes questionlesse Apâ—lles sucked that dangerous Position Non prorsus opus esse rationem Nicephâ—â—us lib. 4. Eccles Hist Cap 28. fidei inquirere sed in sua quemque persuasione perseuerare debere that it was a needlâ—sse matter to search into the reason of Faith and Religion but that euery one ought to persist in his own conceit perswasion From their Doctrine Rethorius and his Disciples in Aegypt and Alexandria deriued their most Hereticall Thiâ—asâ—er Cataogo Hares Heresie Qui omnes laudabat Hereses c. who praised all Heresies and said that euery mans seuerall opinion was good and that none among them all did erre but that they walked all well beleeued aright Hence drew Mahumedes Sergius that plausible tenent to flesh and blood that all Sects as Christians Alcâ—oran 〈◊〉 2 4 Turkes Iewes and Infidels may be saued in the obseruation of their owne Law though it be neuer so impure and sensuall which opinion is receiued and applauded by the Heard of Swinish Epicures who liue in any Religion or Sect whatsoeuer in these daies who accommodate themselues vnto that Religion which best relisheth their voluptuous pallate Wherefore because of the abundance of Luke-warme Newters who are infected with this execrable error in these dayes and sprout vp as Tares among the Wheate in most part of this and other Churches who by this meanes are destitute of all faith and Religion and in danger of vtter perdition if they be not firmely established in the true faith of Christ I haue thought it a Worke worthy my labour belonging vnto mine Office and Calling in the Church of Christ wherin I am a most vnworthy Minister and the least weakest among my Brethren while other who excell in many singular graces are through their Charitable conceit of men silent in this poynt and neglect it as needlesse altogether vnseasonable for these dayes wherein the bright light of the glorious Gospell of Iesus Christ hath dispelled the darksome and gloomy mists of Error Ignorance Heresie and Infidelity out of the hearts of all or most of the Inhabitants of this Land which I wish with longing desire were euen as their Charity presumeth which I do pray with feruent zeale that in short time it may be so effected through Gods grace and the strong operation of the Ministry of his Word which is able to mollifie the most obdurate heart to open the eyes of the blind to raise vp him that is plunged euen into the
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
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
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
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 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
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
should be bound to doe against the law when as the law bindeth to the performance of it So that a man should be bound at the selfe same time Ad opposita incompossibilia two contraries which cannot stand together which is a grosse absurdity Therefore an Erroneous Conscience is bound to depose his error not by the bond of Conscience which doth imitate this because it is thought not to erre but by the bond of Gods Praecept which saith Ne demoreris in errore Abide not thou in Eccluss 17. thine error Neither doth God accept the Obligation made by an â—rroneous Conscience for as the Schooleman saith Nullus debet â—acere Durand 2. sent dist 39. q. 5. quod illicitum est fieri No man ought to doe that which is vnlawfull to be done therefore that which is vnlawfull cannot abide But an erroneous Conscience doth intimate that to be Bonav vbi supra done which is vnlawfull therfore it cannot binde But in such Conscientia ipsa peccatum est Such a Conscience it selfe is Sin For who doubteth that a man is not bound to follow his Conscience when it vrgeth to that which is against Gods law and howsoeuer it be true that Conscientia est lex Intellectus â—ostri the Conscience is the law of the vnderstanding yet it is not the Supreme law for there is an other law aboue it viz. The law of God and therefore when it is said The law bindeth vs vnto all whereof it doth informe vs it is true as long as this Inferiour law informeth vs nothing that is contrary to the Superiour law which the Conscience often doth but indeed such is no Conscience but a meere error of phantasie Rightly said Augustine Inferioris potestatis praeceptum non obligat si contrarium sit praecepto potestatis Superâ—ores c. De verb. Dom. Sâ—r. 6. The command of an inferiour power doth not binde if it bee contrary to the command of an higher power as if the Deputy should command something which the Emperour should controule When therefore the Conscience erring doth intimate any thing contrary to the Precepts of God whose power is principall and aboue all that information of the Conscience so erring cannot binde a man neither is it any Obligation which I proue thus The true knowledge only of a thing doth not take away the obligation but doth rather strengthen conâ—irm it but the true knowledge of that which an erronious conscience doth intimate doth take away the obligation therefore there was no obâ—â—gation by an â—rronious Conscience you may see it plainely in this subsequent example God commanded Abraham to offer vp his Sonne Isaac Gen. 2â— But when he obediently stretched out his hand to offer him vp God commanded the contrary and so the second Commandement repealed the former But the Conscience doth not binde more firmely then the Commandement of God therefore the commandement of God doth make voide the conscience that is against the same and consequently a man in such a case is not bound to follow an erronious conscience For Conscience doth not binde by its owne immediate power but In virtute praecepti divini by the strength of Gods Aquin. 2. Sent. dist 39. law for it propoundeth not any thing to be performed or noâ— performed because it approueth or improueth it but as it is commanded or prohibited by God and therefore one calleth it aptly Praeconem legis the proclaimer of the Lawe which â—â—el Sup. 2. Sent dist 39. sheweth vnto vs Dictamina legis the Prescripts of the Law and so it bindeth by the Authority of the Law which it doth insinuate vnto vs. As the Iudges officer doth binde him vnto whom he doth declare the Mandate of the Iudge not by his owne power but by vertue of the Iudges Mandate but no man is bound by any precept any farther then by the knowledge of that precept vnlesse he be bound to know the Precept vnto which euery man is bound without excuse And therefore saith one As a Lampe is placed in the middest Alv. Pelag. de planctu Ecclâ—s of the house that those things may be seene which are in the house and that the Inhabitants may discerne whither to goe and what to doe So God placed the Conscience in the middest of the reasonable Soule as a light by which he may discerne what he ought to doe or leaue vndone And so the bond of Gods Law and of the Conscience is the selfesame Seeing the Law bindeth but by the Mediation of Knowledge and Knowledge bindeth but by the strength of the Law So that seeing Conscience is but the application of knowledge vnto an Act it followeth that Conscience doth binde by the vertue of Gods Law and consequently whosoeuer doth make profession of such a Religion whereof he is wholly ignorâ—nt is destitute of conscience therein for the Subiect of Conscience is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a thing knowne He therefore that will not be deceaued by his Conscience must rectifie the same to the Square of Gods word which is the Truth whereof hee must not be ignorant for Vbi non est Scientia nec conscientia Hug. de Sanct. vict in â—nnot Elucid ad cap. â— ad Rom. And for this cause they delude themselues who stand so much on their Conscience in professing such a Religion whereof they are wholly ignorant for Conscience must bee conformable to the lawe of God and therefore to make Conscience of such a Religion which is contrary to the Lawe is to vse his Conscience as a Seale of his owne condemnation I approue the iudgement of Aquinas who saith that a conscience that doth erre doth not excuse in those things Quae secundum se mala sunt c. which in themselues are euill and Quod lib. 3. quaest 6. art 5. vndoubtedly against the law of God neither doth it excuse in those things which a man might know Faciendo debitam diligentiam if he did vse requisite diligence which if he would doe by prayer vnto God by examining his Conscience and by consulting with the Godly learned and iudicious we may beleeue that God would enlighten him Therefore the case of many of our English Papists is to be lamented and especially of those who from their infancie haue beene trained vp by their friends in Idolatry for by reason of their long continuance therein they will beleeue none that reueale their danger vnto them but are like vnto those who often feed on poyson and feele not the offence of it So they hauing beene the time of their whole life brought vp in heresie think all is safe vntil they be preuented with destruction they think that howsoeuer the Religion be false yet their conscience is a sufficient warrant vnto them against all danger thereby ensuing which if it were true then the Infidels should neuer be iudged for their vnbeliefe nor the Iewes for crucifying Christ our Sauiour but they wanted remorce of conscience and
yet were not without sinne no more are the Papists In the person of whom Paul speaketh saying I knowe nothing 1 Cor. â— by my selfe and yet am I not thereby iustified Neither is it to any purpose that they say My Conscience doth not iudge mee to bee culpable but contrarily doth iudge me to be in the right way for I say this iudgement is erroneous and therefore is condemned by the highest Iudge and if their conscience be their chiefe booke wherein they learne that which they will retaine without instability they must know that they are bound to correct the Booke of their Conscience if it be corrupted by comparing it and correcting it by the true Booke of the Generation of Iesus Christ which is the word of God The neglect whereof is the chiefe cause of the retardation from conuersion of our Pseudo-Catholiques who hauing studied their whole time in the false and vncorrected booke of their owne conscience wherein they finde nothing but falsehoods yet refuse to trie and examine their Religion by the word of God but make ignorance their deuotion like those Hereticks called Gnosimachi Damascen lib. dâ— 100. hâ—râ—s 88. Who prohibiting all knowledge in Christianity taught That they who sought after knowledge in the holy Scriptures Suparfluum quid faciunt tooke in hand a needlesse labour for they said that God required nothing but good deedes of Christians and that therefore it is best for Christians to walke plainely and not to search after the knowledge of any articles of Religion But if you doe obiect that it is dangerous for you being an ignorant Layman to looke into the Mysteries of Faith whereof you are not able to iudge but that it is more safe for you to beleeue in generall as the Church doth though you doe not know any of the particulars I say vnto you with the Father you are deceaued in your opinion for Tutior est Affectus vera quaerendi quam Incognita procognitis praesumendâ— The desire to seeke the Truth is more safe then that a man should presume oâ— things vnknowne insteed of things which hee is bound to know And farther I say with the golden Father If thou wouldest Hoâ—il 44. â—ap 23. Nath. go vnto any place vnto which thou diddest not know the right way to gaine some great necessary commodity thou wouldest not neglect thy iourney because of thy ignorance of thy way but thou wouldest enquire after cunning guides and learne the direct path of them So if thou wilt learne the way to heauen thou must pray vnto God thou must reade the Scriptures thou must enquire of those Priests who are the Porters vnto the Scriptures But if thou wilfully refuse this meanes thy case is desperate because thou louest darkenesse more then light for as he that plucketh out his owne eyes can neuer recouer his sight so he that hateth the knowne truth Ex malitia cannot possibly repent for the Spirit of truth is the light of our soule but if our eye be euill the whole body must needes be darke If thou sayest thou doest not hate the truth but art not able to discerne it I answer this argueth naturall blindenesse of thy soule for the light discouereth the differencâ—s of obiects vnto him that can see which is wholy vnprofitable vnto the blinde pray therefore vnto God that hee would bring thee out of that darkenesse of Aegypt and that he would open thine eyes that thou mayest behold the wonderfull things of his Lawes and that hee would giue thee a wise and vnderstanding heart Then shouldest thou behold the slauery of Aegypt and tyrannie of Pharaoh which in that time of palpable darkenesse thou couldest not Exod. 10. Prou. 2. see But when wisedome entereth into thine heart and knowledge delighteth thy soule then shall counsell preserue thee and vnderstanding shall keepe thee and deliuer thee from the euill way and from the man that speaketh froward things that is Antichrist and from them that leauâ— the wayes of righteousnesse to walke in the wayes of darkenesse CHAP. 5. Answereth Obiections made from the diuine Philanthropy or loue of God vnto mankinde who say they will not condemne vnto euerlasting death such infinite multitudes of people who die in infidelity and Heresie and saue but only a fewe true beleeuing Christians where is plainely proued also that very few in respect of those who are to beâ— damned shall be saued ANother Reason which is the last and of greatest moment is a certaine blinde kinde of pitty whereby such persons become impious against God and while they thinke otherwise of God then the truth is they offend against the Truth and this is drawne from the Diuine Philanthropy or loue of God vnto man they demand how Gods mercy should elect so few vnto Saluation and forsake so many vnto damnation especially seeing he is more prone to saue then to condemne or that his Mercy is not lesse to take pitty and to pardon then his Iustice to reuenge and punish They say it standeth not with the goodnesse of God to be cruell against his creatures and that hee should suffer any of those whom he hath made to perish And thus while they thinke They honour his goodnesse they offend his Truth From whence they conclude that the immensity of Gods mercy and goodnesse is such that he will saue euery man in his owne faith law sect or religion if so be he beleeue the same to be good and pleasing vnto God They argue farther That it is a great presumption to suppose that a fewe Christians should thinke themselues only to be saued the whole remaining multitude of euill Christians which farre exceede the good in number beside Iewes Saracens and Pagans being cast off to destruction Doth it stand with Gods Maiestie who is Lord of heauen and earth to haue moe slaues then freemen more adiudged to torments then faithfull Subiects Why should the mercifull God create so great a multitude of those to be damned and not rather saue them I would haue these men to know that Qui puis fuit vt non existentia crearet Iustus est vt errantia et Hugo de Sancto Vict. lib. 1. de Sacram. part 8. cap. 5. delinquentia Indiceâ— As God is mercifull in creating those who before had no being So hee is iust to punish them that eâ—re and offend against him It is certaine that hee created them out of the riches of his goodnesse and bestowed many great guifts on them freely But hee neuer punished any without their most iust desert Whence it appeareth that the Iustice of God is the efficient cause of their damnation but their owne euill deserts are as it were the materiall and meritorious cause of their perdition But that there are so many damned and so few which are and shall be saued is caused partly by the Iustice of God partly through want of disposition in Man to receiue and entertaine Gods mercy Therefore whereas some doe reason
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
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