The iudge of heresies one God, one faith, one church, 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. Meredith, John, b. 1579 or 80. This text is an enriched version of the TCP digital transcription A07444 of text S112660 in the English Short Title Catalog (STC 17830). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 223 KB of XML-encoded text transcribed from 49 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2018 A07444 STC 17830 ESTC S112660 99847906 99847906 12970 2248538734

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 Early English books online. (EEBO-TCP ; phase 2, no. A07444) Transcribed from: (Early English Books Online ; image set 12970) Images scanned from microfilm: (Early English books, 1475-1640 ; 1577:11) The iudge of heresies one God, one faith, one church, 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. Meredith, John, b. 1579 or 80. [12], 84 p. Printed by A[ugustine] M[athewes] for Iohn Grismand, and are to bee sold at his shop in Pauls Alley, at the signe of the Gunne, London : 1624. Printer's name from STC. Reproduction of the original in Cambridge University Library. eng Heresy -- Early works to 1800. eebo The iudge of heresies, one God, one faith, one church, out of which there is no saluation. Excluding all infidells, Mahumetans, Iewes, obstinate papis Meredith, John, 1624 98 39024 814 0 0 0 0 0 208.59 F The rate of 208.59 defects per 10,000 words puts this text in the F category of texts with 100 or more defects per 10,000 words. 2010-03 Assigned for keying and markup 2010-05 Keyed and coded from ProQuest page images 2010-06 Sampled and proofread 2010-06 Text and markup reviewed and edited 2011-06 Batch review (QC) and XML conversion

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 ●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 . 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 . 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 . 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 ▪ 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 . 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 . Prooueth from the Nature , and Attributes of God , that Atheysts , 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. ● . 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. v●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 from 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. 〈◊〉 . ● . 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 ow●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. ●● . 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. N●ct . 〈◊〉 . Cap. 5. bl●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 ●p● ▪ doc●ndigene●● ▪ Sta●●● in 〈◊〉 . be Fauorinus and Pyrrho , two ancient Philosophers ; from whom those Hereticks in the Primitiue Church drew their opinions ; that Tertullian might w●ll say , Lib. ●duers●● ▪ Hermogene●● . that the Philosophers were , Patriarchae Hereticorum , the great Grandsires of Hereticks .

From their Pappes ( questionlesse ) Ap●lles sucked that dangerous Position ; Non prorsus opus esse rationem Niceph●●us lib. 4. Eccles. Hist. Cap 28. fidei inquirere , sed in sua quemque persuasione perseuerare debere ; that it was a needl●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 Thi●as●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 , Alc●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 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 In●uitable Damnation , if they continue vnto the end therein ; and by reducing them into the right way , which conducteth vnto eue●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 ●onauext : Breuiloq . Par. 3. Cap. 11 ▪ 1. viam perueniendi , ad Coronam per obedient●am , to make a way for man , and to op●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 Su●me of the Religion we profes●e .

To this end , God made Man Exceptorium bonitatis , & Organon Clarificationis eius , saith Irenaeus , the Treasure-house Iren●●● lib. 4. ad●ers . ●arcs . Cap. 24. of his goodnesse , and instrument of his glory ; and againe , Exceptorium Justi iudicii ●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 r●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 performed 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 p●●u●ntion whereof , God made Man by nature to aff●ct these two things Wisedome ( saith Lactantins ) and Religion ; L●b 3 d● sa●s . ●a pient cap. 11. Idem 〈◊〉 . 4 de vera Sap cap. 3. inseperable also in Office ; because , In colendo sap●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 : ●ut Wisedome must haue the preced●nce , Religion must follow ; Quia prius est Deum sc●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 I●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 ips● 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 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epicte● ▪ in Enc●yrid . cap. 38. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to haue right opinions of God .

Therefore it sussicet● not to Beleeue Simply , but Sicut dicit Scriptura , as the Scripture teacheth vs ; for the true faith Theophil Super cap. 7. Job . I●id . is drawne out of the Scriptures ; th●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 cont●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 beli●ue of him ; for euery one , worshippeth , God , according to that beliefe he hath of God gathe●ed out of the Scriptures ; and this beliefe is acc●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 poss●ble for any man to be saued .

Whosoeuer therefore , shall belieue or maintaine any thing of God , and his Christ , which is cont●adictory to his holy word doth e●re , and that da●nably .

For as the Philosopher saith ; An Affirmation and Nega●ion are neuer true of the same Subiect : Therfore it is impossible that Turkes , Iewes , Pagans , Hereticks , and Orthodoxall Ephes. 4. Christians , shou●d al● speake , and belieue truth of God ● hom they professe , s●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 vn●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 , for●told by the Prophets , decla●ed by the Euangeli●●s , pr●ached by the Apostles , and their Su●cessors in fu●ction and Office , and belieued by all the fa●tl full vntill this day : E● cum pr●dicantium diuersa sunt tempora , non tamen Max 〈…〉 . in Nat●●● . du●ersa narratio , and though they liued not all at the same time ; yet they consented in the same matter .

One Christ , was euer b●lieued ; so th●t the Faith of the fore-named Ancients , and Ours , is one and th● selfe same ; Christ was , an● is , Heri , Hodie , & ipse in S●cula , yesterday , Hebr. 13. August . this day , and the same for eu●r , Tempora mutata sunt , non fides , the ●imes are changed , the Faith is one and the selfe sa●e , they beleeued h●e should come in the fulnesse of ti●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 . nuncupatur , 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 ●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 I●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 him●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 th● 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 Rede●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 Summ● of Christian Faith , which except a man beleeue faithfully & firm●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 Qu●stio super 〈…〉 6. Cap. 26. talem cogitat Deum , qua●ts non est Deus , alienum Deu● 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 God● 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 Theop●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 v●ro ad penitralia ipsa ventum est , Crocodilum , Canem , Hircum , Simeam & ●uinsm●di adorare conspiciuntur ; But when you were entred into the inmost parts thereof , you should see there a Crocodile , ● Dogge , a Goate , an Ape , and such things to be worshipped by them .

Thus haue Romish Hereticks dealt in the deprauation of religion ; for testimony whereof heare the Assertion of a Man of your own Synagogue , excellently learned , & of authority among you , greater then all exception that may be made against him by you ; who in his Commentary vpon the 27. Chapter of the eighth Book of S. Augustine de Ciuitate Dei , Lodonic . 〈◊〉 . ( where the Father treateth of the memory of Christian Martyrs , quitting the Christians of his time , from Idolatry ; & shewing the Idolatrous abuse of the Pagans in their Parentals ) compareth the Idolatry of his time , with that of the Pagans , in these words : Multi Christiani in re bon● plerumq ▪ peccant , quod diuos , di●asque non aliter venerantur quam deum ; Nec video in multis , quod sit descrimen inter corum opinion●m de Sanctis , & id quod Gentiles putabant de dijssuss . Many Christians do , for the most part , sinne in a good thing , while they worship men and women Saints ; even as they worship God ; Neither doe I see in many things what difference is betweene their opinion of the Saints , and that which the Heathen thought of their Gods .

I could produce the testimony of Sundry other , of the mostlearned Writers of your side ; who haue complained of diuers Idolatrous abuses , in present Romish Religion , wishing reformation thereof , but I referre that , to another place , time and Occasion .

In the meane time , know , O you simple s●duced Soules , that liue Capti●●s in Babil●● ▪ and perswade your s●lu●s also ▪ ( if you haue any sparke of Charity ) that I do not propound these things vnto you , as a Blasphemous inuectiue of ma●ic● against your persons , many of whom I am bound by nature to loue , and by the merit of their semblable aff●ction toward my person doe loue ; yea , the wo●st● I wish to any of yo● , is that Christ were fully formed in you ; but these things I doe write vnto you , of a Sincere affection , and Zealous lou● , which I doe beare vnto your Soules ; that you beholding the dangerous estate wherein you insist , may slye from it , and become partakers of the same grace with vs , wheras otherwise there can bee no saluation ; while you intending the worship of God neuer so sincerely ; yet in your worship commit grosse Idolatry , which Gods Soule doth hate and abhotre , That while you thinke your selues to bee true Worshippers , and Catholi●ke Christians ; you should bee found in the Triall , foule Idolaters , and meere Antichristians ▪ ● That while you shall with false confidence say vnto Christ ▪ These and these things haue wee done in thy name , Christ should answere , I know you not , depart from me all yee that worke iniqu●ty , which God forbid for Iesus Christ his sake ; and open your eyes , that you may plainly behold , how you are blindfolded by that Man of Sinns , to be●led to the slaughter , and how vnder the colour of serning the Almighty , hee maketh you commit Idolatry .

For if you well consider it ; Idolatry properly is an obse●uation of diuine worship , such as is not in sti●uted by God in his word , but inuented by man in his conceipt , S●●h as was the worship of the Golden Calfe , and many other sacred Rites among the I sraelites ▪ and also among the Pagans , and also in your Pop●sh Rel●gion .

Againe , it is Idolatry to obserue that diuine worship , which God himselfe hath instituted , if it bee abused by an ●uill opinion , as when Man shall vsurpe it to ano●●en end and vse ; then that vnto which God hath originaly appointed it , such were the obseruations of the Sacrifioes , and Incense , among the I sraelites , which though they were primarily instituted by God , yet because the I sraelites performed them by an evill and pe●ve●se opinion , viz that they were meritorious ( ex opere operato ) to expiato sinnes , they are iudged Idolatry ; So the old Law , which in his owne time and season gaue long daie● and life eternall to the s●rict , perfect Gloss. Interlin . in cap. 4. ad Galat. and seuere obse●uer , if it should bee now kept , is reputed Idolatry .

So many Substantiall points of Religion among you , and some lesse principall as they are abused by you , are openly blasphemous , maintaine Idolatry , and v●●e●ly subuer● Christian R●l●gion , some of which , were they ●educed to their primitiue integrity , might tend to Gods honour , and effect your Saluation . Which I will exemplifie in two or three poynts , that you may beliold your error .

What else is your doctrine of Good-workes , vnto which , as the Apostle saith we are created in Christ , Iesus , which God Ep●es . 2. hath ordained that we should wal●c on them ; and they haue likewise the promise of eternall life , but of ●eroy , not of merit ; yet as they are abused by you , through a peruerse in●ontion Conc. Trident. S●● . 6. Cap. 16. can . 32. & Zekius Ench●●d . cap. 5. p●●pos . ● of purchasing Saluation with them , ex mer●to condigni● ( which is a proud , arrog●nc , presumptu●us , L●ciferian , diabolicall adscription ) first inuented by that Aduer●ury of Gods grace , Pelagius ; They become not onely vnprofitable vnto you , but plainly damnable , yea and blasphemous , because they ruinate the very foundation of our faith , and make frustrate the All and alone sufficient Sacrifice of our Redemption , viz: the death and Passion of our Lord Jesus Christ .

What ? Shall wee beleeue that such men beleeue in Christ ? Saint Ambrose was of another opinion when hee ●4 . q. 1 a Cap. Adu●c●uit . said ; Non videtur ab his exhiberi fides Christo , a quibus euacuatur passio eius , atque distrahitur . It seemeth not that such men doe b●leeue in Christ , who goe about to frustrate and distract his Passion .

Your Masse ▪ which is your God Mau●i● , whom you Dan ▪ 11. worship in stead of the blessed Sacrament of the Eucharist , which in respect of his first Institution , is a Medicine of ●gnat . Epl● . Sphes . Immortality , and an Antidote against death ; Is now become such a Rhapsody consaroinated by many Popes , such a rude , indigested monstrous Chaos , and as the Poet speaketh , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , In all parts of it so monstrously altered , tha● now it is not known from a ridiculous propha●e , and blasphemous Stage ▪ play , inuented by cosening Mates , to deceiue your simple ignorant credulity .

So much is it abused in the vse and application thereof , in making it a new Oblation for all our actuall Sinnes ; That Christ his Sacrifice , ( which saith Haymo ) V●num fuit & semel In Cap. 7. ad Hebr. oblatum , & sufficit in se●●piternum ad tollenda omnia peccata credentium ; Being one , and but once offered , sufficeth for euerlasting to take away all the sinnes of beleeuers , is made to bee of no sufficience ; yea , so much is it depraued , that from thence doth flow ; false Religion , Heathenish Superstition , Idolatry , euill perswasions , wicked worship , infinit & intollerable errors , most impious and vnsufferable Blasphemi●s against Christ , and against his innocent bloud , ignorance of God , In●oc●tion of the dead , Confection , Consecration , Application , and Oblation of the Body ▪ and Blood of Christ , for the Saluation of the quicke and the dead , Transubstantiation , Ado●ation , Ostentation , Circumgestation , Inclusion and Reseruation of the Eucharisticall bread , Satisfaction for the wretched soules of the dead , that are pittifully tormented in the false fire of Purgatory , and their deliuerance from punishment , the priuation of the Cuppe from the People , the vsing of an vnknowne tongue in the execution of Diuine Offices , a prophanation of those sacred Misteries , and a meere mockery of Christs people .

So your Canonicall howers for prayer , are turned into Idolatry ; for although reading of holy Scriptures , and Prayers and singing of Psalmes , are commended by God ; yet Hypocrites abuse them , by a wicked opinion they haue of them , intending by the Merits of these workes , to expiate their Sinnes .

So your In●ocation of the blessed Virgin , and of the Saints , is Blasphemy ; for though God will bee honoured in his Saints , yet hee will not giue his glory vnto them : now , the principall honour wee doe vnto God , is in praying vnto him ; for thereby wee acknowledge all his Attributes , which wee translate vnto the Saints , when wee doe inuocate them by Prayer .

But you shew your selues op●n Idolaters in worshipping your Images , with the same worship where with you worship the Prototypon , as your schoolemen and moderne Aq. Part 3 q. 25. Art . ● . Cos●er , E●●●ind . Diuines mainetaine in their writings .

Right Faith , must make a iust difference betweene the Creator , and the Creature , and giue vnto either , that which belongeth vnto him , without transfusing the propriety of the one , vnto the other ; So that wee may not ascribe the Maiestie and power of the Creator to the Creature ; nor attribute the Infirmity of the Creature to the Creator : So that if Faith giue vnto euery one , his owne , his oblation is right ; if hee doth discerne well betweene either , hee diuideth aright , and doth not sinne ; The defect whereof causeth Heresie ; for God will indure no Corriuall : for if the same honour bee giuen vnto other , which is proper vnto him , Ips● Lactant ▪ lib 1. de ●als sap. cap. 19. omnino non col●tur , hee is not worshipped at all , whose Religion is such , that he only will bee worshipped : for his glory will ●ee not giue to another , neither his praise to graue● Esay 42. Images .

The precedent matters being duly considered , how can you auoid or acquit your selues from the title of Heretickes ? or rather , how can you claime the title of Christians ? You will happily say , you professe Christ , which is the proper foundation of Christians . But if wee diligently consider those things which concerne Christ , I must apply the words of Augustine vnto you for an answere ; N●mine E●ch●●d cap. 5. tenus inu●nitur Christus apud quosl●bet Haereticos , qui se Christianos vocari volunt , reipsa autem non esse apud 〈◊〉 Christ is found commonly in the mouth of all such Heretickes who would haue themselues called Christians , but in very deed , hee is not among them at all ; you will pretend your assent to Christianity , but falsely ▪ seeing you faile in electing those things , by which you may ass●n● vnto Christ ; those you should choose , which Christ himselfe hath truely deliuered to bee beleeued ; not such as your owne erroneous mind suggesteth ▪ if so , though you professe the faith of Christ , but yet corrupt the Principles thereof ; you are no better then Infidels . Therefore the Schoole-man saith well , that In heretico discredente vnum articulum Aquin se●unda secund● . ● . 5. 〈◊〉 . 3. fidei , non manet fides , Faith is extinct in that Hereticke , that misbeleeueth one Article of the faith ; for faith dependeth on its proper Obiect , which is the first Truth ; therefore he that doth not cleaue to all the Articles of faith , for this Medium , as it is propounded vnto vs in the H●ly Scriptures , according to the Doctrine of the Church , vnderstanding it soundly , is altogether faithlesse , for such a one hath not faith , but opinion sutable to his owne will .

If you obiect farther , that you beleeue the Creed , wee answere Quoad sonum , non quoad sensum , the letter you doe , but not the true sense : But as the father saith , De Intellig●n●ia Hillar. lib. de 〈◊〉 . fit Heresis , sensus & non sermo fit crimen ; Heresie groweth from peruerse vnderstanding , the fault in the meaning , not in the Phrase .

The Creed must be kept Integra , saith Athanasius , and In Symb●l● . Inuiolata , whole without substraction of truth , and v●desiled without admixtion of falshood .

If any one bee by Profession a Christian , but by peruerse vnderstanding an Hereticke , such a one being an Isra●l●t● Origen ●o●il Super ▪ Le●it . by his Mother , but an Egiptian by his father , must bee carried out of the Host , and for his Blasphemy against God bee stoned to death .

Linddnus termeth vs Semi-Christians , and saith that wee should more cautelously bee auoyded : But I do● aduise all Lib. Concord . discord ▪ i● 〈◊〉 . ●t pag. Seq. those that regard their owne Saluation , to beware of them as Pseudo Christians , which wee haue proued them to bee ; for as their Intention is to seeke after Semi-christians , who a they may deceiue ; So is it our purpose , to shew them to bee Pseudo ▪ Christians ; that not only the more skilfull Christians may discouer them , by conuicting them , but the more ignorant sort , may gaine knowledge by eschewing them .

To this end our Sauiour commanded vs , to beware of false Prophets which come vnto vs in Sheepes cloathing , but inwardly Math 7. are ra●ening Wol●es .

Which words Chrisostome expounding , saith , That we Homil. 19. in Cap. Math. Tom. 7. ●ught aboue all things , know who are false Christians , There is nothing ( saith hee ) doth more ruinate Christians then this , that whomsoeuer men see to bee called Christians , they esteeme them as if they were Christians indeed ; But what if it be certaine , that they bee false Christians ? for , either hee is a false Christian , or thou ; if thou bee one , hee is none ; if h●e be one , why dost thou esteeme him a Christian , whom Christ hath iudged to be no Christian ? whom God doth not confesse to bee his Sonne , why dost thou esteeme to be thy Brother ? But thou wilt say , How can I say that hee is no Christian , whom I perceiue to co●fesse Christ , who hath an Altar , who offereth vp the Sacrifice of Bread and wine , who readeth the writings of the Saints , who haue all degrees of holy Priesthood .

O wise man ▪ if any man doth not confesse Christ , & that his Infidelity be apparant vnto thee , & that thou wast seduced by him , thou wast Mad to be seduced by him ; But now that hee confesseth Christ , but not so as Christ commanded ; Thy Negligence was the cause of thy Seduction ; for hee that falleth into a pit , which he did not foresee , may be termed Negligent , because hee did not warily forelooke : But hee that falleth into a pit which hee beholdeth with his eyes ; Non negligens , sed Insanus dicitur , is not to be censured negligent , but mad .

But as concerning the multitude of Ecclesiasticall Ministers , take this answere ; An Ape hath all the members of a Man , and doth imitate a Man in most things , and yet can neuer bee called a Man ; So Heretickes doe imitate all the true Mysteries of the true Church , and yet are not the Church .

In which sense Augustine writing vpon these wordes of the 54. Psalme , according to the Translation of that time , In multis erant mecum , in many things they were with me ▪ saith thus of Heretickes , Baptismum habeamus , in eo errat mecum , &c. Wee had Baptisme common , in that they were with mee ; wee did read the Gospell , in that they were with mee ; They did celebrate the Festiuity of Martyrs , they were there with mee ; they did solemnize Easter , there were they with mee ; Sed non omnino mecum , but they were not wholly with mee ; in Scisme they were not with mee , in Heresie not with mee ; in many with mee , in few not with mee : But in these few wherein they were not with mee ; there many wherein they were with me , were vnprofitable vnto them , &c.

This is it which puffeth vp Heretickes with a false conceipt that they are true Christians , because they hold some few points common with the Orthodoxall Professors , and confesse Christ in some sort , whereas indeede they neither beleeue in Christ , nor confesse him , but make an Idoll vnto themselues , in the forge of their owne imagination , which they worship as they please ; neither doe they hold wholly of Christ , and yet they will claime the title of Christians , but all in vaine ; and this is an Ancient practise among them .

Christum etiam Haeretici sibi habere videntur , saith Super. cap. 9. Luc● . Ambrose ; Heretickes , seeme to themselues to haue Christ ; for none of them doth deny the Name of Christ ; But he denyeth Christ , who doth not confesse all those poin●s which concerne Christ , vnum dogmatum si retraxeris , retraxisti salutem ; if thou retract one Article of the faith , thou dost renounce thy saluation .

And S. Iohn confirmeth this saying ; If any ( saith Explan. 2. hee ) transgresseth or abideth not in the doctrine of Christ , hee hath not God : where the Greeke Verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth any violation of the faith , in whole or part .

For this cause were Christians termed Catholiques , ex obedientia omnium mandatorum Dei , of their obedience to the whole faith of Christ in doctrine and manners : Pacian Explan. prima ad Sympron . Nou●ti●● . 2. Cor. 2. Hereby the Apostle proued the Corinthians , if they were obedient in all things ; and hee sheweth the occasion of the first comming vp of that name , somewhat before , saying ; when after the time of the Apostles , Heresies grew vp , and that they laboured to rent a sunder , and cut in pieces Gods Doue , and Queene ; did not the people whom the Apostles had conuerted , require a proper Name , which might distinguish the vnity of that vncorrupted people , vnlesse the errors of some , should diuide the members of that vndefiled Virgin of God ? and somewhat after hee saith , Wherefore our people is distinguished from those that are called Heretickes , by the name of Catholicke ; therefore hee that is a Catholicke , the same is obedient vnto the whole faith , Hee that is obedient , the same is a Christian , and so hee is a Catholike Christian ; and these two must bee inseperable , that wee may worthily glory , and truely say with this Father , Christianus mihi nomen est , Catholicus ver● cognomen ; I ●ud me nuncupat , I stud ostendit ; hoc probor ▪ inde sig●ificor .

Christian is my Name , C●tholicke , my Surname , the first doth name mee , the other doth display mee ; by the first I am proued , by the other I am signified .

And so Christianitie is t●armed Obedience vnto the Rom. 1. 655 ●●cob . faith , ( in all points no doubt ) for of this it may b●e said ; He that hath offended in one , is guilty of all .

Therefore whoso●uer shall through nepharious pride forsake , or contumelio●sly reiect , or prophanely alter any point of the Orthodoxall faith , or audaciously adde any thing thereunto , are not to be reputed Christians , but rather Antichrists ; for euen as the Adamant , which is the most precious of all Stones , is of very great esteeme , if so bee it bee perf●ct , sound , and whole ; pure , bright , and without spot or slaw ; but if it bee soyl●d , darke , or otherwise d●formed , and b●oken , is of no regard .

So the Christian Faith , ( if it bee such as will saue thy Soule ) must bee whole ▪ perfect , not contaminated with the impure filthin●sse of the leauen of humane Doctrine ; ●ot diminished , violated , and cu●talled , by reiecting the chiefe heads of sound Doctrine , or by adding supe●fluities , or by lopping of necessaries , or vsurping strange Inue●tions : ●or as Augustine saith , Lib. c●●● Iulian ▪ P●lag . cap. 2. speaking of the fundamentall poynts of Faith ; That if a man should in disputation sub●ert but one of them , totum quod in Christum credimus , is auferat necesse est , hee must needes confound the whole faith of Christ .

Therefore Saint Paule thundereth out an Anathema Impartially , against him whosoeuer hee shall be , Galat. ● . that shall preach any other Gospell , then he had preached ; Licet Nos ( saith hee ) Cur non potius sed l●cet ego ? why not I , rather then wee ? he meaneth , that though Vincent . Lyrin . cont . Har ▪ cap. ●● Peter , though Andr●w , though Iohn , though the whole societie of the Apostles should preach other Doctrine that hee had done , let him or th●m bee accursed : Tremenda districtio , here is t●rrible s●uerity , propter adserendam primae fidei tenacitat●m ne● sibi , nec ●aeteris Apostolis pepercisse : That the first faith may be maintained inuiolated he spareth neither himselelfe , nor the rest of his fellow Apostles : this is not all ; but he mounteth vp into Heauen , hee dareth the heauenly Angels ; and good reason to , sa●th that worthy Orthodoxall Bishop of Constant●nople ; Ministrare namque praeceptum Proclus lib. ad A●●en contr● Nesiorium . est Angelo , non dogma componere ; Angels are ordained for ministring Spirits , not for to frame Articles of Beleefe .

The end is , that such a one shall bee Anathema , that is , separated , segregated , excluded from the Communion of God , his Christ , and his Church , he is no member of that ●ody whereof Christ is the head , and consequently no Christian .

And therefore the auncient holy Christian Emperours , Theodosius and Valentinian , made a Law Ne C● de 〈◊〉 Manicb . cap. Damna●o . Haeretici Christianorum appellatione abundantur , sed vt cuius Scelus sunt in deserendo d●um Imitati , cius vocabulum iure videanter esse sortiti ; that Heretikes should not abuse the title of Christians , by vsurping of it vnto themselues , but that they should bee called after his name , whose wickednesse they did imitate in forsaking God .

I conclude this point with the saying of that most glorious Martyr ; as the Diuell ( saith he ) is not Christ , though Cyptian tract . de Simplie . proll●t . he doth deceiue in the name of Christ ; Ita nec Christianus videri potest , qui non permanet in Euangelij ●ius , et fidei ●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 S●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. ● . de vero cult● . cap. 9. veras Virtutes Capiat ; &c.

But grant , that some one man , by naturall an● innated benefit , should be able to practise true vertues , as we reade of Cimon of Athens , who gaue a Stipe●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 , & ina●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 want●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 v●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 ce●taine vitious and weake creature , but so that it shall liue , euen as he that knoweth God , and si●neth in some matters ; Da● 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 dea●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 ; ●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 word●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 p●actise , care and actions be but to purchase his loue and fauour .

Hitherto Lactantius ; whose Iudicious Discourse I thought good to p●opound vnto you , rather then to ●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 In●idels is sinne , and wholly v●acceptable vnto God , Etiamsi ea quae agunt , sunt bona de se ; though their Bonauent. Super ▪ 2. Sent. Dis● . 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 T●●● . apud B●uso● . lib. 5. cap. 12. said , It is impossible that that man should bee found , who neuer ●ell ; but that one graine in him , as in a Pomegranade should be● 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 ●ob 2 the Lord , and not receiue euill ? Iustice requireth no lesse ; The reward thou doest expect , is beyond the merit of thy Vertues ; and wilt thou murmurre if thy punishment be proportionable to thy faults ? Behold , thou that boastest of the perfection of thy Vertues , doest want Iustice , the foundation of all , and consequently art v●iust ; wee who are Christians , confesse that wee haue very few vertues which shall bee rewarded aboue measure , innumerable vices to receiue their punishment ; wee say this is iust ; and yet through mercy are wee saued ; which mercy , is content to accept another to vndergoe the punishment , and to giue vs this person , his owne Sonne out of the bosome of his Father , Iesus Christ the Righteous , and hee is the propitiation 〈◊〉 . Joh. pri●●a cap. 2. for our sinnes , that wee may truly say with the Kingly Prophet , In him Mercy and Truth are met together , Righteousnes Psal. and Peace haue kissed each other .

Wee sinned , hee suffered ; wee are acquitted ; wee know our want and our relieuer also ; our want maketh vs seeke , his promise and our confidence maketh vs obtaine ; that which thou canst not because thou knowest not , nor dost acknowledge thy want , and therefore dost not seeke , nor knowest not where to seeke , or whom for an helper , and that because thou winkest , or stopp●st thine eare , vnleast thou shouldst see or heare him who cryeth vnto thee , Come vnto mee , all yee that are weary and laden , and I will ease you ; Take my yoake on you , and learne of mee , that I am meeke and Math. 11. lowly in heart , and you shall finde rest vnto your soules , for my yoake is easie and my burden is light . This is hee vnto whom wee cleaue , vnto him haue wee bound our selues and that worthily ▪ for there is no other name vnder heauen whereby wee Acts. 4. must bee saued , but the name of Iesus .

Whosoeuer therefore doth not wholly relye on him with the Christian , must ineuitably perish .

Wherefore Viues , a man otherwise of excellent learning , and sound Iudgement , is as farre beside the right marke , as is distance betweene Heauen and Hell , in affirming , That Comment. in lib. 18 , cap. 47. d● Ciuit. Dei . those who being borne in the most remote Territories , beyond the maine Ocean , and neuer heard any thing af Christ , but if they keepe those two great cammandements , wherein consisteth the Law and the Prophets , viz. Louing God and his Neighbour are as acceptable to God , as Baptized Christians ; Quum Spiritum Sanctum , non secus quam Apostoli meruerint & acceperint ; Seeing they haue deserned and receiued the holy Ghost , as well as the Apostles , & that because they sought out the righteousnesse of the Lord : So great a matter is it , saith hee , to haue a desire to be good , though thou canst not finde a man to teach thee vertue ; wheras our Sauioursaith , That hee that beleeueth not in him is condemned already , euen for this cause , that hee hath not beleeued in the name of that only Iohn 3. begotten Sonne of God , whereas the knowledge of Christ is life 17. eternall .

And whereas hee pretendeth that they might perfectly performe the Law , following nature for their Guide , their Conscience being their Law , & consequently be saued by their vertuous life ; as many Christians on the contrary , hauing the knowledge of he Law , do notwithstanding transgresse against th● law , and thereby incurre damnation .

I answer ; that there are many Christians wicked , but there are no Pagans to bee found good ; for , though some of them were accounted to bee good , yet they performed all their Actions for ▪ vaine-glory ; But he that is good for vaine glory , and not for the loue of Goodnesse it selfe , if opportunity second him , hee will follow euill desires ; And therefore I say , that as daily slippes of infirmity doe not hinder the true penitent Christian from life ●ternall ; for without such no man can spend this wretched life : So some vertuous Actions , of which the most impious man cannot bee wholly destitute , cannot further the infidell to euerlasting Saluation ; because hee doth them to a wrong end , as for vaine glory .

Neither can hee say that God is vniust , if hee doe not giue him life eternall , for a reward of his vertues ; for God doth recompence them with temporall blessings , at which they most aymed and looked not beyond ; heare the mystery reuealed , by the Author of the imperfect worke vpon Saint Mathewes Gospell : where hee saith , Si fidelis 〈◊〉 . 26. fec●rit opus bonum , & hic ei prodest , &c.

If a Belieuing Christian doth act a good worke , it doth profit him in this life , to deliuer him from euill ; and in the next life to receiue the Kingdome of Heauen , but rather there then heere .

But if an Infidell doth a good worke , his worke doth profit him heere in this life , and God will render him good things heere , for his worke , but it will not profit him in the life to come ; neither is hee placed among the faithfull because of his worke , and iustly too ; Quia naturali bono motus , fecit bonum , non propter Deum ; because hee did act that good deed , by the meere motion of nature , and not for the loue of God .

And I say , though a man should performe true vertues , and yet bee destitute of the knowledge and faith of Christ , hee could not be saued ; for what good had it beene vnto Saint Paul , to haue kept the righteousnesse which is of the Law , if hee had not knowne Christ ? Seeing our Sauiour saith v●to the Iewes , Except yee belieue that I am hee , yee shall dye in your sinnes : In consideration whereof , Saint Paul ●enounceth Io● . 8. all confidence in his righteousnesse which is in the Law , touching which , he was vnblameable , that he might gaine the excellent knowledge of Christ Iesus , accounting all Philip. 3. things to be dung that hee might win●e Christ , that hee might be found in him , that is not , hauing his own righteousnesse , which is of the Law , but that which is through the faith of Christ , euen the righteousnesse which is of God through faith .

But these workes in a Beleeuing Christian , are profitabl ▪ because they are done by them , of loue toward God , i● whom they beleeue , and that with great hu●ility ; o which loue Infidels being destitute , th●ir workes are meer● vanity ; for it may bee , That some may belieue ther● is a God , and yet not loue him , as the Diuels doe , Who beleeue Iacob . Cap. 2. and tr●mb●e ▪ but it cannot be , that any one should loue God , who doth not beleeue in him ; because euery one may beleeue a thing to be which he doth not loue , but no man doth loue that which hee doth not beleeue to bee ; but the Apostle saith , that , All good workes cannot pr●fit , if loue of God be wanting ; yet though a man haue a true knowle●ge 1 Cor. 19. of God Historicall , and that faith which could worke miracles , and yet bee void of the true faith , which worketh by Charity , they could not profit .

If therefore those workes which are acted by him , who hath that faith of working myracles , doe not proceed from a loue toward God , and to the end hee may be glorified in them , are vnprofitable ; how shall those workes which are acted by him who hath no faith , bee conducible to procure eternall life ?

You are therefore danger●usly deceiued , who presume that God regardeth not what , or whether wee beleeue , or not , misapylying to that purpose which the Apostle Rom. 2. saith , To euery man that doth good , hee will giue glory and honour and peace , to the Jew first , and also to the Grecian , and that because there is no respect of p●rsons with God ; For how can glory bee to the vnbeleeuers ? which is not giuen vnto any , but vnto those who are iustified , for those whom God Rom. 8. hath iustified he hath also glorified .

Or what honour shall be giuen to Infidels ? When Saint Peter teacheth , that it is not giuen , but onely to those that beleeue . Or how shall there be peace vnto him , who is not Ephe● . 1. redeemed with the blood of I●sus Christ ? In whome God hath pacifiea the things which are in Heauen , and in Earth ; for he is our peace , who hath made of both , one .

But this peace cannot bee poss●ssed , without the faith , and loue of Christ , for wee being iustified by faith , haue peace Rom. 5. with God , through our Lord Iesus Christ , through whome wee haue entrance by faith into this grace , wherein we stand , and reioyce vnder the hope of the glory of God .

This hope doth not make vs ashamed , because the loue of God is powred forth into our hearts , by the Holy Ghost , who is giuen vnto vs ; for we haue receiued the spirit of Adoption , whereby we crie , Abba , Father .

That therefore men may bee made the Sonnes of God , they receiue the onely begotten Sonne of God by faith , and by his gift , they receiue this power from the Lord , that they may beleeue in him , and appertaine to the number of the Sonnes of God ; For as many as receiued him , to them he gaue ▪ power to be made the Sonnes of God , euen to those , Iohn 1. that beleeue in his name .

In their hearts hee writeth his Law : that is , the Law of Ierem. 31. Faith , which beeing inspired , doth Iustifie . This Lawe , God doeth write in the hearts of his people , not by the Condition of Nature , but by the bountie of Grace ; not by the free will of Man , but by the Ministery of the preaching of the Gospell ; not in stone , by the Letter of the Old Testament , but , in the heart , by the Spirit of the liuing God .

Hee writeth therefore the Law of faith , by which God iustifieth the Gentiles , that by giuing grace , he might renew Nature . And for this cause hee diffuseth Loue , which is the fulfilling of the Lawe , by his Spirit , that hee may make men labour to fulfill that which hee commanndeth ; and he bestoweth the grace of Illumination , by the Spirit of faith , that therefore faith might worke by loue , that which is pleasing vnto God .

The which , as long as it is not in Man , whatsoeuer hath remained in man written by the Lawe of Nature , without the Law of Faith , doeth not possibly saue him that doeth thereafter ; because God doeth iustifie no man without Faith , neither can it purchase saluation vnto the worker● , because that without faith it is impossible to please God . Hebr. 11.

Wherefore the Law of Nature , by which a man preserneth the bond of humane Societie , without faith ; if it bee fulfilled , cannot suffice to saue the Soule , as Diues would prooue . But that Law , by which a man knoweth , and loueth God , by beleeuing in him ; not by which a man growen proud , doeth challenge vnto himselfe good workes , or faith it selfe ; but by which hee doeth with humble subiection , ascribe both his Faith , and his Workes , vnto God , who doeth worke them mercifully in him ; for this is the nature of true faith , so to compose and direct a mans heart ; That when a man heareth the precepts of God , Iddonari sibi quod praecipitur poscat ; Et cum in fide operatur , Fulgent . lib. d●●●carn . Christi . cap. 27. gratia Dei se ●●giter adiuvari non ambigat ; He prayeth vnto God , to make him able to doe that which he commandeth ; and when hee doth good workes as a beleeuer , he acknowledgeth , that hee is helped wholly to performe them by the grace of God .

But we say farther , That hee that doth not beleeue , cannot haue any true vertues , as wee haue prooued before in part , and wee adde besides , that as faith without workes , is no faith , so workes without faith , are no workes : Saint Ierome saying , Sine Christo omnis Virtus in vitio In cap ▪ 3. ad Galat. est , Without the faith of Christ , no vertue is faultlesse ; yea , were they present , they could bee of no continuance .

For if so bee , the threatning of Hell , the promise of Heauen , the exemplary liues of inuumerable Saints , and all other meanes , which we can vse , can hardly among vs , who are Christians , prese●ue m●n in vertuous actions ; what can wee thinke of those , who liuing in Infidelitie , and are destitute of these furtherances ? But that they are so farre from being preserued in the practise of vertues , that it is not possible , but that they should become starke naught and vitious .

Therefore I conclude , That an innocent life , and vertuous actions without the faith of Christ , cannot suffice to saluation .

And I doe adde further , that good deeds being found in any one , who professeth Christ otherwise then the Scripture teacheth , and the true Church beleeueth , are wholly vnprofitable , and no better then the forenamed false vertues of Infidels : for Vbi sana fides non est , non potest esse Institia ; 24. q. 1. cap. vbi Sana ex ●ugustin● . there can bee no true righteousnesse , where there is no sound faith .

Therefore let no man deceiue himselfe by confidence in an innocent and vertuous life , if h●e die in a damnable and hereticall Religion , such as is Popery ; heare Saint Augustine for a Summary ; Constituamus aliquem castum , continentem , Lib. 4. de Baptis●●● . non auarum , non Idolis seruientem , &c.

Say there is a man , who is chaste , continent , not couetous , no Idolater , giuen to Hospitalitie , to Almes , no mans enemy , not contentious , patient , quiet , hating no man , envying no man , sober , thriftie ; but withall an Heretike ; Nulli vtique dubium est , propter hoc solum quod Haereticus est , regnum Dei non possessurum ; No man doubteth , but for this cause onely , for that he is an heretike , hee shall not inherite the kingdome of God .

CHAP. 3. Declareth , that a good Intention or meaning toward God , auaile●h not Hereticks , to preserue them from damnation , without the right knowledge of the true faith : where is proued , that Negligence and Ignorance , in matters of Faith , is damnable , which ought to bee expelled , and preuented by diligent reading , and examining of the Scriptures ; with a detection , and con●iction of the Popish politicall tyranny , in prohibiting the Laity , from the reading of the Scr●ptures : containing also an Apology for our Ancestors , of the Laity , who , ( for the most part ) dyed true Christians , vnder the domination of Antichrist , as is plainely proued at large ; and that the estate of the Papists , who liue vnder Protestant Princes , is damnable , vnlesse they renounce Popery .

THe Second Motiue , whereby men are perswaded to persist in their Natiue Religion , though false and impious ; is the pretence of a good Intention .

They say ; Whatsoeuer the religion bee , whereof they are vnable to iudge , yet their meaning toward God in respect of his Seruice , is good ; and God respecteth and accepteth the minde , and the Intention , which is sufficient to excuse them , rather then to entertaine another , wherein they may be deceaued also , because they are not iudicious , to discerne betweene truth and falsehood , in matters of faith , and subtilties of religion , and it is better to obey ignorantly , then to change religion doubtfully , so they meane well towards God ,

I doe make this answer vnto such sencelesse soules .

That it is one thing to haue a Good Intention or meaning ; another thing to haue a right Intention ;

An Error may easily insert it selfe into a Good Intention , and so corrupt it , and howsoeuer in respect of the End , the intention may bee good , yet other Circumstances may marre the matter . A right Intention , is the working of our will , whereby it proceedeth by d●e meanes vnto a good end :

From whence it followeth ; That if the End in it selfe Good , ●e not rightly intended , neither the End is good , nor the Intention right ; As a worke in it selfe euill , is not made good , by the good End , for which it is intended ; as if one should steale , because h●e would relieue the necessitie of the poore , contrary to St. Pauls Rom. 3. rule ; We may not doe euill , that Good may come of it . So here , if the End be Good , yet if the meanes be not good , the deed must be euill ; for Error and Ignorance spoyleth the matter , as the Lord speaketh , Therefore my people are gone into captiuity , because they Esay . haue no vnderstanding : So we may say of Hereticks ; They are chained by the Deuill , with the strong band of Blasphemy , because they are without knowledge and vnderstanding of the law .

This is it which subuerteth Religion , when men are blinded in the choyce , and discerning the difference , betweene Truth and Falshood , erring from the right scope , to the infinite damage of their Conscience .

So the Iewes were perswaded , that they had done God a singular peece of Seruice , when they executed their woluish ferity against the Christians .

With the like ●ury was Paul enraged against the Christians , persecuting them with menaces and threats , with a zeale of piety , but such as was erronious , and not according to knowledge ; it was not done with iudgement , and preconsideration of the cause , not by the impulsion of Gods Spirit , which God will haue tryed by his word , whither it be his or not .

And hence ariseth so many Errors in choyce of Religion , because men are destitute of Gods Spirit , which should secure and certi●ie our spirits of the Truth ; There is a way ( saith Salomon ) that seemeth right to a man , but the issues thereof are the waies of Prouerb . 14. death ; Therefore ignorance of Gods law , is the ruine of true Religion ; for , Colere & amare , quem Ignoras , non potes ; Thou August . canst not worship and loue him , whom thou dost not know : zeale without knowledge , is a vehement cours● in the wrong way ; wherein the faster thou dost runne , the farther thou goest astray out of the way ; And as the Father saith , Melior vel claudus in via , quam cursor praeter viam ; It is better to halt in the way , Serm. 15. de verb. Ap●li . then to runne swiftly out of the way .

Though thou fire Iron neuer so hot in the Fornace , yet it will receiue no forme without the Hammer ; right iudgement must guide the zeale of thy will , for the Will is blinde , and must be Directed by the vnderstanding .

Wherefore the Intention is not made good by the E●d , which it propoundeth , but as the Schooleman saith , it must haue Pedem Bonauent. Sup. 2. Sent. Dist. 41. Affectus , & oculum Intellectus , the foot of Affection , and the Eye of vnderstanding ; the one in respect of the End ; the other in respect of the Meanes to be vsed to attaine to this End ; And either of these must haue his Director ; the vnderstanding must haue Faith , the affection Charity .

Whereupon saith Bernard ; Two things concurre to the singlenesse of the eye , Loue and Truth ; The one will be Lumen illustrans , Lib. de praecept . & dispens. A light to shine , and shew him the way , the other will be Virtus adiuvans , a power to strengthen and further him ; for there are two things necessarie for him , that will attaine to his iourni●s end ; First a light , by which he may See ; Secondly right footing : for want of the first , the Blinde looseth his way : for want of the Second , the Lame doth not attaine to his journies end .

Briefly , as Bernard saith , How can the Eye of the Intention be single , with Ignorance of the Truth ? Yea though a man loue God , Ibid. and doe euill Ignorantly : but he that wanteth neither good , hath a true single eye : Amorem boni , & cognitionem veri , The loue of that which is good , & the knowledge of the truth : if one faile , the whole doth faile , for Bonum ex causa Integra causatur , malum ex particularibus consurgit defectibus ; Good is perfected by a compleat Schola●● . ex Dio●is de diu . nom . ca● . 4. cause , but Euill followeth vpon the defect of a particuler . Hereupon Gerson saith , that in the description of a Right Intention , these two words , Debitum & Debito modo , must be taken Coniunctim , Indiuisibly together : But in the description of a peruerse , or corrupt Intention , these two opposite words , Indebitum & Indebito modo , may be taken , Diuisum , Apart ; Seeing either of them apart , is sufficient to cause a corrupt Intention ; for more points are Necessary to the constitution of vertue , then of vice ; yea , the defect of one of those points , which concurre to the constit●●ion of vertue , is the change to vice ; for to make a good Intention is requisite , an int●grity in the End propounded , and the meanes vsed .

But thou wilt say , my good Meaning proceedeth from my faith , and how can I be de●●iued therein ? Say it proceeded of faith ; But that faith is false , or r●ther it is no faith at all , because false faith is not faith ; for these words of the Apostle ; Whatsoe●er is not of Faith is sinne : be spoken of true not of false faith : ●om. 13. Therefore it is not of true faith , that wee belee●e that to be● Good , which is Euill , for it is false , and therefore a Sinne.

Whither therefore , thou dost thinke falshood to bee Truth , or Truth to be falshood , either is a sinne ; for neither commeth of faith ; therefore , that thou may est not be deceaued in thy well meaning , thou must haue Charitatem in Intentione , Loue in thy Intention , and Veritatem in Electione , Truth in the choyce of thy B●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 shipwra●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 wa●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 do● in your 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or worshipping of the Sacramentall Bread , which is meere Idolatry : therefore Bonauentura saith , ●●p . 3. Se●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. ●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 p●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 , Ho●●il . S●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 , M●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 Sun●e , which would enlighten it ?

Such persons must know , that faith is not Naturall , but proceedeth ●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 God● 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 v●lgar translation Prouerb . 18. hath it .

For as Vigilius saith , Mans minde being before poysoned with Lib. 1. contra Eutichen . fla●●● sub . J●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 de●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 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. d● G●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 & miserecord●a Dei. Ad Axie●●● 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 T●co●● . 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 S●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 par●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 falsehood● .

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 Arr●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 st●ltam non prodesse , Aug. in qu●st . ●et . test . qu●st . 43. sed pot●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 B●ll●rm ▪ lib. 1 ▪ de Justific . cap. 7. by the f●ith of their learned Priests , bee their faith meere falshood , whereof saith the great Cardinall ;

T● per obedientiam , &c. Thou canst not be deceiued by thy obedience toward thy Prelate , whom the Church doth beare , Cusa . lib. 6 ▪ Exc●t●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 Lai●ie , to be no better then brute beasts ; and therefore say they , Pearles are not to be c●st vnto them , because they be sw●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 Ob●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 Scrible●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 , par●ly fearing they should lose the vaine glory of the world , they haue hidden the truth , and laboured by fraudulence , to peruert the ge●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. a●ud . Al●xand ▪ in des●r . vitiorum . lib. 6. cap. 79. Ex. homil. 41. ●●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 pr●uailed , and therefore by peruer●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 Sacr●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 ▪ he● 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 h●m the Sonne of God , he should be cast out of their Synag●gue .

Vpon which words of St. Chrysostome , a right learned and zealous Diuine , who liued aboue 200. yeares since here in Alex. ●bisupra● ▪ 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 ; Videnou● enim in dies , quod ex spelunca indulgentiarum procedunt latr●res ; Ioh. Rawlins . S●● . quadrages●imal● . 94. A. We see that theeues come out of the denne of pardons daily , who preach false things vnto the people , to drawe thei● money from them , wh● with their cunning w●t , make a net to take ●lyes , that is money ; The like complaint is made by thei● owne Writers concerning the Masse , pecuniary satisfaction , Reliques , &c. as vpon iustoccasion shall be de●lared . But in this houre of thei●s , and this power of darknesse , what shall the people doe ? If the blinde sh●ll follow these blinde guides , they must fall with them into the dit●h .

Therefore our Lord hath forwarned , what is to be done to preuent thi● danger ; where he speaketh of that Abominatic● of desolation spoken of by Daniel the Prophet , that should sit in Math ▪ ●2 . the holy place ; by which he meaneth Antichrist and his H●resies , as the Current of the Fathers expound it ; hee annexeth an admonition in the words following ; Then let them that are in Indaea , ●lye vnto the mountaines , saith our Sau●our ; which words are thus expounded by the golden mo●thed Chrysostome ; Idest , q●●i in Christianitate sunt , sugiant ad Scripturas , Ho●●il . 49. in Math ▪ &c. That is , let those who liue in Christs Church , ●lye vnto the Scriptures ; The Mountaines signifie the writings of the Prophets and Apostles ?

Our Lord knowing the confusion that was to en●ue in th● 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 Chur●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 pres●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 P●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 Forefather● Ob●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 ●eleeueth some points of religion , whereunto they are bound in an hereticall Church , is presently censured to be an hereticke ▪ vnlesse he do● willingly assent , to such particular Articles of their belee●e , which doe derrogate from the vertue of Christ his Crosse , ( which is the s●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 farr● 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 sal●uation of the blessed Virgin , and a general● superficiall knowledge of the Sa●rament of Baptisme , and the Eucharist : and that of Pennance and obed●ence to the Church ; Though they neuer knew what other points the Church commanded , or belee●ed Explicite ; they were prohibited from Inquisition , into farther particula● 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 ; Mel●us est ergo et vtilius , Idyot as ●t parum scientes existere , et per char●atem proximum fieri Deo , ●●●us ●h . ● . 〈…〉 cap. 45 quam putare multum sc●re , et multa expertos in suum Deum blas●h●mos ●uentri : It is better and more prositable to be No●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. ● . l●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 miserecordi● Dei , with a preface prefixed Im●ressus est J●te liber Co●on a●ud hared . Ar. no● . B●rckma●ni 1556. by the publisher , wherein he doth thus censure it :

Certe hanc formulam legenti , admiratio quaedam subijt diuinae bo●tatis , ex qua sane perspicere licet , doctr●am de meritis et intercessione Christi quamui● fortassis non nihil deformatam , et obsc●ratam ( quod certe nenio inf●c●are pote●t ) non tamen penitus , quod nonnulls falso putant , oppressam atque extinctam fuisse ; cum diuina prouidentia fac●um sit , vt tempore maxime necessario , nempe sub exitum hu●●s vitae , hoc exiguo interrogationum fasciculo , totius Euangelicae et Aposto●cae doctrinae virtus et eff●catia , pura , sincera , null●sque peregrinae doctrinae sordibus contam●ata proponerctur , atque exhiberetur ; quo factum esse non dubito , vt innumerae animae di●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 Interce●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 law● 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 di●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 Lon●i●i per Robertum Crow●●y Jdio●●a●e Anglico , in quo et ab ●u●●ore co●s●ri●●us est . A●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 ; ●et the ignorant puple cryeth after holy writ , to ●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 ●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 th●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 , i●dgement , ●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 Inqui●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 ●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 Chrys●stome saith ; Fieri non potest vt is qui diuinis , &c ▪ It is impossible , Hom●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 sel●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. ● . 3. Dixi● Aposto●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 ●y●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 ●ngratefull obstinacy , ( if you doe not come out of Babylon ) cannot auoyde the torments of hell , which you haue iustly dese●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 desideri●m quaerere , et per cognitionem Hug ▪ de Sa●ct● 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 ●ound him by knowledge .

Our Sauio●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 A●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 Socr●t . apud Aug. lib. ● . de c●nsens . Eua●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 ●●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 pae●● 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. Bel●arm . lib. ● . 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 ●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 ●abet virtutem ligand● , Bon●vent . sup. 2. sent. ●●st. 39. in his quae possunt aliquo modo bene ●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 ●rroneous Conscience ; for as the Schooleman saith , Nullus debet ●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 ●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 Super●ores , &c. De verb. Dom. S●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 & con●irm it ; but the true knowledge of that , which an erronious conscience doth intimate , doth take away the obligation ; therefore there was no ob●●gation by an ●rronious Conscience ; you may see it plainely in this subsequent example .

God commanded Abraham to offer vp his Sonne Isaac , Gen. 2● . 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 no● 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 ●●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 . Eccl●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 ignor●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 ●nnot . Elucid . ad cap. ● 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. ● ▪ 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. d● 100. h●r●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 praesumend● ; The desire to seeke the Truth is more safe , then that a man should presume o● things vnknowne , insteed of things which hee is bound to know .

And farther I say , with the golden Father ; If thou wouldest Ho●il . 44. ●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 differenc●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 leau● 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 be● 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 Indice● ; As God is mercifull in creating those who before had no being : So hee is iust , to punish them that e●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 , from the inclination of Gods Nature vnto mercie , and that therefore hee should saue all , or at the least , more then h●e doth condemne ;

I doe answere : That Gods nature is not different , So that he should haue more mercy then Iustice ; for whatsoeuer is in God is infinite ; he is in●initely iust , as he is mercifull , though in this world he doth exercise his mercy , more then his Iustice . And true it is that God would saue all men , if they were disposed accordingly ; which because they are not , therefore they are not saued ; For Actus Actiuarum , sunt in patiente Arist ▪ ● . de A●ima . bene disposito .

We see it true by experience ; Meate doth naturally nourish , but not him who wanteth digestion ; fire doth naturally heat , but not him who doth not come neere vnto it ; Hony yeeldeth sweetnesse ; but not vnto him that doth not taste it : A Medicine healeth , but not him whose Malady is deadly , and refuseth to admit the application of it ; The fault is not in the Agent , but the defect is in the Patient .

So Gods nature in it selfe , is enclined to haue mercy on all men ; yet he hath not mercy on all men , because all men are not disposed to receiue it ; nay , no man is by nature disposed to receiue it , but contrarily to reiect it when it is offered , and many wilfully shut vp the dore of their heart against it ; least the light of the world should enter into their black soules .

If an earthly King , seeing his people detayned in captiuity by his Enemies , should pay their Ransome , and offer to set them free , and to bring them backe into their owne Countrey ; a●d some of those should vngratefully despise this benefit , and refuse to goe home : The King were not to be blamed , that they were not freed ; seeing that he was ready to deliuer them : But it was their owne fault ; who chose rather to abide in bondage , then to be restored vnto liberty ; It is a rule in the law , and it holdeth good in this case betweene God and Man ; Inuito non datur beneficium : So Christ paid the price of Mans redemption , ●●d ▪ reg. Iuris . who liued before vnder the thraldome of the deuill . Yet many most peruerse men , will not come out of his slauery ; neither is the fault in God , for his reuealed will is to saue all men ; But he will haue all those who despise him , punished :

As a good King , who loueth his Subiects , and wisheth them all safety and prosperity , yet for the maintenance of Iustice , and preseruation of the common good , hee will punish and cut of● the wicked ; for Iustice requireth , that euery one be rewarded according to his deserts ; therefore as hee defendeth his faithfull Subiects , so he destroyeth his Enemies , Traytors , and Rebels .

Againe , euery thing ( as the Philosopher saith ) is more naturally enclined , and moued vnto that , which is in it selfe , Ab intrinseco , then vnto that , which is in him from another ; As a stone doth rather moue downeward , then vpward , and that because of his inward heauinesse , which enclineth downward : So mans nature , being corrupted by Originall sinne , is enclined vnto euill at all times : but if there be any good in him , it commeth from another , viz. from God :

Therefore it followeth , that from this inward corrupt inclination , more men , or rather all men without speciall grace consent vnto sinne rather then vnto goodnesse ; and follow after sensuall pleasures , more then spirituall workes ; because the soule ioyned to the body , doth follow the passions of the body ; Ad mores Natura recurrit damnatas , fixa et mutari nescia , and therefore no wonder if so many troupe vnto Hell . 〈◊〉 .

Moreouer , consider the great multitude of the damned , and you shall see how they runne headlong vnto death ; And therefore it is not strange that men should come vnto that end , vnto which they labour to attaine by all might and maine ; and that which carrieth them thereunto , is their owne peruersity ; And therefore , in that God created a great multitude of men , whom he fore ▪ knew should pe●ish , thou mayest admire the riches of his goodnesse , in giuing so great a multitude , so many and great benefits , when he did foresee that they would proue vngratefull ; yea , and wonder at the peruersity of these men , who with Gods gifts did impugne and dishonour the bountifull Giuer of them .

And so consider Gods mercy , that thou remember his Iustice also , that those whom his mercy created , nourished , gouerned , and preserued ; If hee finde them vngratefull for these benefits receiued , he doth worthily condemne them .

No wonder that a man should reape those things , which he hath sowed ; Though all men desire to liue in health , yet all men doe not vse the true medicine ; So likewise though all men generally desire eternall felicity , yet all men doe not walke the right way to attaine vnto it ; for we may say with the Poet● 〈◊〉 . Quis enim non vicus ab unde● tristibus obscaenis ? The least Village is full of lamentable filthinesse .

But that there are many that shall be damned , and few that shall be saued , wee finde it expressed by way of similitude , Naturall and Morall , by diuine testimonies also and examples .

In Naturall things , we see there is more dregges of Corne , Wine , and Oyle , then Fruit ; more leaues then Apples ; more barren earth , then good land ; more salt water , then fresh ; more base stones , then pretious ; so there are more Reprobates then Elect.

We see it is more easie to destroy , then to build ; to loose , then to finde , to kill , then to raise vnto life ; Many yeares passe , before Man can be brought vnto perfection of body ; but he dieth in a moment .

We finde this figured also , by many Examples in holy Scripture .

Eight persons only saued in Noahs Arke , the whole world , Gen. 7. 8. beside destroyed in the flood .

Lot , and his two daughters onely , preserued in the destruction 19. of the fiue Cities , by fire and brimstone .

Ioseph onely , is found iust among the Egiptians . 40.

Moses among the Madianites . Exod. 3.

Samuel among the Sonnes of Leui. 1. Sam. 3.

Daniel , and the three Children , among the Chaldees . Dan ▪ 3.

Gamaliel , among the Pharisies . Act. 5.

The fourth part onely of the Seed brought forth fruit .

Ten Lepers cleansed , one alone giueth thanks for the benefit receiued . Luc. 8. 17.

Rari quippe Roni numero , vix sunt totidem quot Thebarum Portae , vel diuitis ostia Nili . Good men are but few in number , Iuuenal . hardly seauen to be found in a Citie ; and for a certaine resolution , our Sauiour saith ; Many are called , but few are chosen ; Math. 20. August . lib. de side ad Pe●rum . multi ad fidem , saith Augustine , pauci ad r●gnum ; Many to the faith , few to the Kingdome . And againe , hee biddeth vs hold this for a sure , and vndoubted truth , that all that are baptized within the Catholicke Church , shall not receiue eternall life , but those onely , who hauing beene baptized , leade a godly life , for as Heretickes , Iewes , Infidels , and Schismatickes , 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. ●t Gram. who were called , but they were not of the few of the Elect.

And now what sayest thou ●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 cult●● . 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 ver● . 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 few● there are that enter by it ; Vpon which wordes saith Ambrose ; Flendum magis quam proferendum , plure● 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 damnand●s , Lib. de ver● . Cu●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 , co●etous , luxnrious , gluttons , drunkards , murtherers , fornicatours , adulterers , and worse , wrathfull , en●ious , negligent in good workes , and plunged in all manner of sinnes and wickednesse , and therefore they must needes p●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. ●umbred .

The Angell S●al●●h the seruants of God , in their forehead , Ap●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 Thron● , and before the Lambe , cloathed with long white Ro●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 . D●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 c●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 ●pip●am . Epist. ad I●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 reproba●it Lib. 21 de ci●●● ▪ 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. ● . 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 man , but that he would haue him saued , but that there is none saued , but hee , whom he would haue saued .

And Fulgentius accordeth ; All those whom God would haue Lib. de Inc●●n . Chri. cap. 31. saued , are doubtlesse saued , neither can any be saued , but those whom God would haue saued ; Neither is there any whom God would haue saued , who is not saued , because our God hath done whatsoeuer hee would ; Ipsi omnes vtique salui sunt , quos ●mnes vult saluos fieri , &c. Those All , therefore are saued , which All , God would haue saued ; because this saluation commeth vnto them , not by the will of Man , but is giuen them by the good will of God ; and presently after he saith , In these All men whom God would haue saued ; Non totum omnino genus significatur hominum , sed o●nium vniuersitas saluandorum ; All mankinde in generall is not signified ; but the whole number onely of those , that are to be saued ; who are therefore called All , because among all mankinde , Gods goodnes saueth those all ; that is , some of ●uery Nation , condition , age , language , and Prouince .

In which last words , he answereth the obiections made form the Generality of the Terme , All men ; vnto which we will annex the common distinction of the Schoolemen , for farther explanation of the obscurity .

Wee must therefore consider the manner of distribution , according as the Vniuersall terme importeth , which must not bee D●rand . Super. 2. Sent. dist. 46. q. 1. vnderstood , pro singulis generum , for euery singular , and indiuiduall person , of euery Nation , sex , and condition , but pro generibus singulorum , with restraint of distribution , for all sorts of people , some of euery kinde ; Kings , and priuate men ; noble and base , high and lowe , learned and vnlearned ; strong and weake : witty and dull : wise and foolish : rich and poore : men and women : Infants and children , youth , manhood , declining age , olde age : some of all languages , manners , wils , consciences : and if there be any other difference of men .

This phrase is familiar to the holy Scriptures , often to name All , and yet not to vnderstand All mankinde : As in that speech of Peter , vnto the Iewes : For the promise is made vnto you , and Act. 2. to your children , and vnto all that are a farre off , euen as many as the Lord our God shall call : He nameth All : But those All , are but as many , as the Lord shall call .

In another place we finde a plaine distinction of All ; where the Apostle naming all men without exception , presently after , doth intimate , a certaine kinde of All men , excepting others ; for Rom. 5. 18. he saith : At by the offence of one , the fault came on all men to condemnation ; So by the iustifying of one , the be●efit abounded toward all men , to the iustification of life .

Because therefore the Apostle saith , the fault came on all men , to condemnation , and the benefit toward all men to iustification ;

Shall we beleeue , that therefore all , and euery one of those men , were iustified by Christ , who were certainely in the state of damnation , by Adam● sinne , whereas the death of innumerable Infidels doe disproue it , who haue passed out of this life , without the grace of Iustification , and being destitute of the Sacrament of Baptisme , are carried to the Seate of death and endlesse torments .

It followeth therefore , that we should not thinke , that all those whom the Apostle placeth in condemnation , should passe vnto the Grace of Iustification ; but Some of those all ▪ So that all those ( All ) who by Adam came vnto condemnation , are the children of wrath ; and of them , Some , by Christ are All made , the children of Grace ; neither doth the Generality of the former , exclude the place of the other , because of those ( All ) who Generally dyed in Adam , Christ quickned Some , euen whom he pleased ; which ( All ) in the next verse , are said to be Many .

Another Obiection is made out of these words ; God hath Rom. 11. Lib. 21. de Ci●it . dei . cap. 21. shut vp all in vnbeleefe , that he might haue mercy on all : St , Augustine answereth it thus ; Quid est omnium ? What meaneth the Apostle by saying , that he might haue mercy on all men ? That is , that God will not condemne any one of those , either of the Gentiles , or of the Iew●s , whom ●e had predestinated , called , iustified , glorified ; not meaning all men in generall .

So that there is an Ambiguity in the Tearme , ( All ) which being vnderstood , as aboue is declared , discouereth the error ▪ Others say , that howsoeuer the Diuell and his Angels , Infidels , Turkes & Iewes , be damned ; yet whosoeuer haue participated of the Sacraments of Christianitie , let them liue how they please , in any heresie or impietie , yet they shall be saued , which is plainely contradicted by the Apostle ; who sendeth them together empty away , saying ; The workes of the flesh Gal. 5. are manifest , which are , Adultery , Fornication , Vncleanenesse , Wantonnesse , Idolatrie , W●tchcraft , hatred , debate , Emulations , Wrath , Contentions , Seditions , Heresies , Enuie , Murthers , Drunkennesse , Gluttony , and such like ▪ whereof I tell you before , as I also haue told you before , that they which doe such things , shall not inherite the kingdome of Heauen .

Either the Apostles saying is false , or else such shall not inherit the kingdome of heauen ; but because it is not false , surely they shall not possesse the kingdome of God ; if they shall not possesse the kingdome of God , they shall goe into euerlasting torments .

The Church maketh a difference betweene the Hereticke , and the Orthodoxall Christian who liueth wickedly .

The first depart out of the Church ; the other liue wickedly in the Church ; The first oppugne the Doctrine of the Church ; the other the discipline ; The first are compared to Tares ; the second to chaffe ; the first to rauening Wolues , the other to diseased Sheepe ; The one disputeth against the faith , the other liueth against the faith ; and both are deceaued with a vaine hope , and are seperated from spiritual charity , and strangers from the Body of Christ .

From whence I gather , that their hope is confounded , who liuing in a false Religion , presume neuerthelesse that they shall be saued , because such is the loue of God to his creatures , that he will not destroy such infinite number of people , who die in the same .

Let not therefore the Infidel deceiue himselfe with confidence in his Morall vertues ; Nor the Hereticke trust to his good Meaning and erroneous conscience ; nor the Newter , or Time-seruer , presume on the Philanthropy of God , to runne for company to Hell with multitudes : But let them know and beleeue , that both themselues , and those also who shall soothe them with that vaine hope , Huma●a quadam Beneuolentia falluntur , are deceiued by a kinde of humane fauour toward Mankinde .

CHAP. 6. Proueth from the Nature , and Attributes of God ; that Atheists , Hypoctites , Epicures , Hereticks , Pagans , Idolaters , Libertines , are in a damnable case ; and containeth an Inuectiue , against an admonition vnto all Newters , who con●orme themselues externally only , vnto diuers and contrary Religions : as is Popery , and the Orthodoxall faith professed by the Protestants , 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 hea●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 requir●th Sanct●ty in his seruants , though Epicures neglect it .

He is Truth ; and therefore he will be Worshipped in truth , though Hereti●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 Christ●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 Symachi●n . Qu●ri aliter , quam si sparsis via multiplicetur Tramitibus , & centenos terat orbita calles Qu● 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. Dubi●s Symbol . Infidelity ; Whosoeuer doth not beleeue the Catholike faith , Fir●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 ●ny faith , is most elegantly described by Vinc●ntiu● Lyrineusis , as followeth , Et rev●r● cum quaequ● Nouita● ebullit , statim cernitur frumentorum gravitas , & Leuita● palearum , &c. Lib. cont . h●r● . 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 . dedica● . 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 . Pr●sbi●er lib. de Incar●●● . 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 Bel●euers ; for Faith is , Certitudo quaedam H●go de Sarcto Vict lib. 1. de Sa●r●●● . art 8. ca● . 1. an●m , &c. A kinde of certainty of the minde of things ab●ent , about Opinion , and b●neath Knowledg● ; it is called a Certainty , Quia vbi est adhuc d●bitatio , sides non est ; Becaus● where doubting remaineth , there is no faith ; for Faith consisteth in two things , Knowledge and Affection , or Constancy or stability of beliefe : The Substance o● Faith , is in the Affection ; the matter is in Knowledge ; which knowledge may be wholly without Faith ; But ●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 nothi●g , doth beleeue nothing , although he may sometime b●l●eue that , which he doth not vnderstand ; ther●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 , M●t. 13. which is very small in quantity , but mighty in heate ; hereupon he ●aid to the woman of Canaan , who then knew little , but beleeued much ; O●woman , great is thy faith . 1● .

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. W● beleeue Ioh. 6. and know .

One sparke of Gods grace , moucth vs to seeke after the truth ; t●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 ; th●n nothing is able to separate vs from the loue of God , which is in Christ Iesus our Lord : whereas Ignot● nu●●s c●spido ; where there is no knowledge , there can be Rom. 8. no Affection .

F●ith and Knowledge are vnseparable in euery true beleeuer ; i● one of these be awanting in a man , such a one is ▪ no● 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 ( ● ) to be added , to their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , to gratifie that monster A●rius , Russia . lib. 1. Eccl. hist cap. 5. Conci● . 1 ▪ phes . Exem●●a . Ci●il . ad . Yestor . nor change ( τ ) 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 ama● Christus .

Nature hath as it were sowed this i●stinct into all men , that children if they be good , cannot dissemble the iniuries done vnto their parents ; and so likewise faithfull s●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 scoff●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 Id●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 s●cium amoris in anima hominis ; Any corriuall Apon . lib. 1 ▪ ●n Cauti● . 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 vn●teth thee vnto God , without which thou canst not truly say , that thou doest beleeue in God .

Now if thou diddest loue God , thou couldest not keepe silence , when thou diddest heare , or see thy Beloued dishonoured , but with strong zeale , thou wouldest rise vp in the spirit of Elias , against Baal● false Prophets , thou wouldest bee delighted to heare him speake vnto thee , and likewise to speake thy selfe vnto him : for by this mutuall con●●rence , Louers doe vsually take experiment of their affections one toward another , which loue cannot keepe silent : Mos enim amantium est , vt amorem suum silentio tegere non queant : If thou doest delight Ch●yso●t . in reading , or hearing Gods word , and in holy prayer , the conference is acted , then is it vnpossible , that thou shouldest be seduced or alienated : if thou once art gone out to Gods Enemies , thou diddest neuer truly loue him , neither diddest thou euer conuerse with him , otherwise then did Iudas , that childe of perdition .

And if thou diddest loue God truly , thou wouldest expresse thy loue , in performing all manner of Offices to himselfe , and Greg. ho●nil . s●per haec verba . Si quis diligit ●e . his seruants , which he requireth : for loue is neuer idle , if it be true , it acteth great things , if it refuse to work● , it is no loue , Probati● dilectionis , exhibitio est operis ; The triall of loue , is performance of needfull Offices . But no Newter hath any loue vnto GOD , and consequently abideth in death ; they regard onely the present temporall things of this life , and neuer contemplate those things , which are to come in the next life ; and though they doe by custome , receiue the Sacraments of Christianity with the rest of the faithfull , yet they neuer consider , why a man is a Christian , or what hope a Christian hath , in expectation of future blessednesse : These men though they haue the name and tytle of faithfull Beleeuers , yet indeede and truth , they are voyde of ●aith ; and may bee called Christians rather Consuet●dine viuendi , quam virtute credendi , from their outward conformity , then from any inward H●g● lib. 1. de Sac●am . ●a●t. 8. cap. 3. faith that is in them , as an Ancient saith : If they did verily beleeue in Christ , they would neuer ioyne themselues with Heretickes .

But they will say ; howsoeuer they doe make shew outwardly to the Papists , that they are of their Religion , and d●test the Protestants ; yet in heart & affection , they persist in the reformed Church ; and God desireth to be worshipped in spirit .

I aunswere , that God doth condemne as much the dissimulation , as the Adoration , and thou doest as much abuse God in the one , as in the other : Heare what the ancient Canon saith ; He doth not deny Christ onely ; that saith hee is not Christ ; Sed ●● . q. 3. cap. Nonsolum . ●lle etiam , qui ( cum sit ) negat se esse Christianum ; but hee denieth Christ also , who being a Christian , denieth himselfe to be a Christian .

Such are iniurious to God and man ; as Vstazanes the E●nuch confessed vnto Sapores King of Persia ; who hauing ( to Sozom●● . l●b . ● . ●ccl●s . ●ist . cap. 3. please the King ) adored the Sunne ; being bitterly reproued by Symeones Bishop of Sileucia , as he passed by him vnto prison , for his instability ; lamented his hypocrisie , and acknowledged to the King , that he worshipped the Sunne , but in shew only , to gratifie him ; So that hee deserued death for either caus● ; Tum quod Christi proditorem , tum quod veteratorem erga te meipsum oste●derim ; both because I haue played the Traytor with Christ , and the dissembler with thee .

It is a meere moc●ery of God , contrary to the confession of his name and faith ; which he so earnestly enioyneth , and exacteth of all his Disciples and followers , that they confesse him , that they be not ashamed of his words ; you shall be witnesses vnto me , in Ierusalem , and in all Iury , and Samaria , and vnto the ends of the world .

Art thou not ashamed of Christ & his word , when that thou mayest retaine their fauour , without which , ( happily thou sayest ) thou canst not liue for want of temporall maintenance , thou wilt associate them by verball approbation , and corporail conformation , in acting those things which are idolatrous ?

If thou art a Christian , maintaine the Truth of Christ , if thou art ashamed of him , thou hast forsaken him ; Thou seemest to beleeue in heart , vnto righteousnesse ; and yet notwithstanding thou may est hau● l●st Christ , for with the mouth wee confesse Rom. 10. him vnto saluation ; If therefore thou wilt be a Christian , confesse Christs truth in the sight of men ; be not ashamed of thy hope ; as Christ liueth in thy heart , so let him dwell in thy mouth ; And for this cause ( saith Augustine ) would Christ haue his signe fixed in our for●heads , as it were in the seate of shamefastnesse ; Ne Christi opprobrio Christianus ●rubescat : That the Christian should neuer be ashamed of Christ crucified . Sup. ●sa● . 31. And that God exacteth this outward confession , it is plainly euident , by the practise of Saints in all ages .

In the olde Testament ; the example of Sydrach , Misach , and Ab●dnego maketh it manifest ; who refused to giue so much , Dan. 3. as an externall assent , to that superstition which Nabuchodonozer had erected , declaring that by no meanes they would worship his Idols .

In the new Testament ; No man will deny , but that the Apostle Peter , had one thing in his heart , and another thing in his mouth , when he denied his Master ; In which deniall hee kept the tr●th inwa●dly , and vttered a lye outwardly .

Now if it had beene sufficient to his soluation , to hau● beleeued in heart , why did hee with te●●es , wash away that deniall with his mouth ? was it not , because hee saw , hee had brought himselfe into great danger of d●struction , because that as hee beleeued , with the heart vnto ●ighteousnesse , hee did not likewise confesse with the mo●th vnto Saluation ? And yet thou sayest it is sufficient to worship God in heart and minde .

But say we should grant so much ; yea , we denie it not , if so be the heart be not double ; for where there is true integrity of minde , the body will neuer bee drawne to the contrary part .

I demaund therefore of such persons , who externally communicate with their Lords in the Rites of Popery ; are they not caried thereunto , by an inward motion of the minde ? which stirreth vp their body to present it selfe in those places , where such exec●able blasphemy is committed ; whereby it is plaine , that they haue an inward desire to commit Idolatry ; and that chiefly for this cause , that they may shape themselues to their will and opinion , who are enemies vnto the truth ; To the end , that herein they may gratifie them , preferring their fauour , and their owne priuate maintenance , before the honour and loue of God : whereas , Melius est , pro veritat● pati supplicium , quam pro Adulatione beneficium , It is better to suffer 11. q. 3. cap. N●mo . punishment for defence of the Truth , then to receiue a reward for flattery .

Many detest Iudas his villany for selling his Lord and Master , for money , and yet feare not to practise the same action ; and therefore they are culpable of the same sinne ; Profecto qui veritatem pro pecunia negant , Deum pro pecunia vendunt : Surely they who denie the truth for money , doe sell GOD for ●o●l . cap. Ab●●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 cou●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 car●i● 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 Chrysost●●● thus excellently reaso●eth ; Ne forte propter ●imor●m mortis , non libere dicatis quod audistis , least happily , for Homil. 25. i● 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. ap●d Cyzicen . It is fit that we who are Christians , should auoid all those who speak against Christ , and hate him , as the ●nemies of God , & corrupter of soules ; and not to say so much as God speed vnto such kinde of men , as St. Iohn hath commanded vs , vnlest we should in so doing ▪ communicate with them in their sins : yea , by so doing we should confirme 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 Leon●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 Incude●● ( 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 Lib● de Catechis . ●ud . cap. 17. persons , of whom they expect temporall riches ; or because th●y will not offend those , whom they doe feare ; Sed istireprob● su●t , but such as are R●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 reco●ded ▪ That dis●●rd being betwee●e the flying creatures , and the ●ou●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 Ag●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 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 wi●h him , scattereth ; 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 personagēs , 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 mo●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 l●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 Maiesti● , 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 thanke●-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 ges● . 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 ●●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. ● . 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. to●n . 2. haer . 66. In Catalago . dogm . Manich●i . most absurd ; Sure we are , that our bodies are his Temple wherein he dwelleth ; and he hsth promised to raise them vp againe to glory in the last day , if we doe glorifie him in them , in these dayes of our flesh ; but such dishonour him with them , who with patience can behold him blasphemed in the Masse , and bow their knees to their Wafer Idoll .

And againe , I doe say vnto you Pseudo Catholicks , who entertaine such Pseudo Proselites , and drawe them with temporall earthly rewards , to lose eternall Celestiall blessings ; you are strangely deceaued in them ; for they are apparantly dissemblers ; and respect neither your persons , nor your Religion , but your money , and maintenance , and consequently deride you , and as a Philosopher said of such ; Non deum , sed Themis●i . a●ud Socrat. lib. 3. Eccles. hist. cap. 21. purpuram colunt ; and that they were like vnto a streame , raised by a great raine , which sometime runne one way , sometime another way .

Before they went out from vs , they were as chaffe among Corne ; as euill humours in the body , which pressed the breast ; they were not of vs ; their departure hath cased the Church of a loathsome burden , and it is fit that the chaffe and the Tares should haue one society here , seeing their end shall be the same hereafter , they shall be burned in vnquenchable fire .

I doe wish that all Christian Princes would practise , what Theuderichus the Affrican Prince did before them ; The Act was la●dable , though himselfe an Arrian .

He had a certaine Deacon , who professed the Orthodoxall Theodorus Lect. Collectan . lib. 2. faith , whom he loued and cherished entirely , who to gratifie the Prince , ( as he pretended ) forsooke the H●mousian faith , and embraced Arrianisme ; which being knowne to Theuderichus , he forgate his loue , and presently after beheaded him , saying ; Si Deo sidem non seruast● , quomodo homini sinceram Conscientiam seruabis ; If thou hast not beene faithfull to God , how canst thou carry a good Conscience toward man ?

If the like course were vsed against all Counterfeite Church-Papists , Christian Princes might liue in more security , the number of Athiests would decrease , and the doubtfull would be more firmely established in the truth .

And I say vnto both sorts , what Augustine did vnto the Manicheas ; In vobis , & qui Papistae ficti sunt , mali sunt ; & Lib. 6. Contra Faust . cap. 11. qui ficti non sunt , vani sunt , &c.

Among you , those who are counterfeit . Papists , are euill , and they who are not counterfeite are vaine : for where the faith it selfe is feigned , both he that liueth in it , ( though a Counterfeite ) doeth deceaue , and they who embrace it as true are deceiued .

To conclude , I doe exhort and aduise all those , who are intangled with popish heresies , and deceaued with erro●s of any other false Religion , if they be carefull of their own Saluation ; if they doe not preferre blindenesse before the light ; if they will not destroy their owne soules , by wandering ouerlong from the light of the truth , in the palpable darknesse of vaine opinions ; if they desire to benefit themselues by being Christians ; let them lay aside all childish shamefastnesse , and forsaking the dangerous imaginations of humane error , in which they falsely supposed themselues to haue found the truth ; and in which , vnder the pretext of the name of Christian , they were farre distant from the confession of Christ ; that they hasten with all conuenient speed , with all their might , and with the strongest endeuours of their faith , to finde out the true and straite way of the Holy , Catholicke , and Apostolike Faith ; which is now by the mercy of God , professed in this Church of England , and when they haue found the true way of Saluation ; let them proclaime with bold liberty of voice , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , wee haue found the truth ; let vs reioyce together ; otherwise beleeue most firmely , and that without all doubting ; that not only all Pagans , but also Iewes , Hereticks , and Schismaticks , who depart this life out of the Catholike August . lib. d● ▪ 〈◊〉 cd Pct. Church , shall goe into euerlasting fire , which is prepared for the Deuill and his Angels .

FINIS .