IVDGE OF HERESIES One GOD One FAITH One CHVRCH Out of which there is no Saluation Excluding all Infidells Mahumetans Iewes obstinate Papists and other Heretikes of all sorts and consequently all Newters who conforme themselues onely externally to any Religion from hope of participation of the Kingdome of Heauen If they finally persist therein and returne not to the knowledge and zealous profession of the true Faith By IOHN MERIDETH Sub-Deane of CHICHESTER Iohn Epist 2 Vers 9. Whosoeuer transgresseth and abideth not in the doctrine of Christ hath not God LONDON Printed by A. M. for Iohn Grismand and are sold at his Shop in Pauls Alley at the Signe of the Gunne 1624. TO THE WORshipfull and Religiously affected William Drury Esquire of Watergate in the County of Suffex SIR THe principiall Motiue which Impelled mee to Consecrate the subsequent Treatise vnto your Name is the selfe same which at the first Inuited mee to Penne it and publish it to the benefit of the well-disposed Reader And that was my Zeale toward the Truth of Christian Faith which is so depraued in this Irreligious age by sundry sorts of Haereticks so dissembled by Newters so derided by Atheists so disturbed by Schismaticks that we may say thereof as our Sauiour spake of himselfe The Foxes haue holes and the Birdes of the Ayre haue nests but the Sonne of man hath not whereon to rest his head By Foxes meane the Cunning Polititians of this Age who can howsoeuer the state of Religion standeth Seruire Scenae act their part according to the time And the Birdes I doe vnderstand The vaine vnconstent light Professors of the Christian Faith who were neither of them euer soundly seasoned with Religion the true knowledge of GOD and therefore they so basely esteeme thereof as if it were a matter of Indifference what or whether a man beleeue or not And these kinde of men abound in all places and liue in greatest applause and high estimation while the zealous Seruants of Christ who will not beare the defacing of the Faith by Haeresie or the abusing thereof through Hipocrisie are exploded as the outcasts and off-scowring of the world Now sorasmuch as I haue obserued in you at all such times wherin I haue conuersed with you an affection to the knowledge of the Mysteries of Saluation by your frequent Inquisitions alway accompanied with a reuerend sobriety which the Apostle requireth as the limits of a Christian mans knowledge and also a zealous desire that other should be quitted from Ignorance I could not forbeare vpon the ioy of mine acquaintance with a Gentleman of your ranke and Eminency in these partes so well affected in Religion and so certaine a welwisher and Fauorite vnto Learning where the first is derided and the other despised that the Church and Vniuersitie may both take vp the Lords complaint against the vngratefull Iewes and apply it vnto the greater part of the Inhabitants in these Coasts I haue nourished and brought vp Children and they haue rebelled against me I could not forbeare I say in consideration of the Praemises to â—estifie my Loue and obseruance toward you to Dedicate this Booke vnto your Name and the rather because as I doubtedly beleeue you are one of those whose name God hath written in his Booke of Life For as I said before that I penned it of a Zeale I doe beare vnto the Truth so I doe dedicate it vnto you of a hearty affection I doe beare vnto you because you doe feare the Lord meditate in his Law and haue respect vnto his Commandements Such a one saith Dauid shall not be Psal 119. confounded Secondly because I am inuited hereunto by your Courteous humanity toward these my poore and vnworthy Labours the which as I haue destinated vnto you so you desire to Dedicate them to CHRIST his Church And therefore as the Daughter of Pharoh reputed Moses whom she saued from the fury of the Floods as her owne Sonne So this Treatise shall iustly challenge you for its Father by whose Christian zeale it was deliuered from obscuritie and promoted to call Israel out of Egypt and let those Israelites who by this meanes shall finde the comfort of their deliuerance call vpon GOD for a blessing vpon you and your generation And now worthy Sir I beseech the Lord who hath begunne this good worke in you that hee will performe it vntill the day of IESVS CHRIST and this I pray that your Loue may abound yet more and more in Knowledge and in all Iudgement that you may allow those thinges which are best that you may be pure and without offence vntill the day of Christ to which end the Lord preserue you Constant and zealous in the profession of the true Faith that you may in the next life receiue the Crown of Life which Christ hath purchased and promised vnto all those who continue faithfull vnto the End Your Worships in hearty Christian affection IOHN MERIDITH The Contents CHAP. I. SHeweth that God requireth truth in Religion which must be squared to the Rule of his Word and therefore Iewes Turkes and Papists whose Religion is false because contrary to the Scriptures cannot bee saued if they persist in their obstinacy and that Papists are but Pseudo-Christians CHAP. II. Proueth that Infidels and Heretiques by an Innocent life and vertuous actions if they could performe any cannot be saued vnlesse they bee Orthodoxall Christians also and the Error of Lodouicus Viues is confuted CHAP. III. Declareth that a good intention or meaning toward God avayleth not Heretiques to preserue them from damnation without the right knowledge of the true Faith where is proued that Negligence and Ignorance in matters of Faith is damnable which ought to be expelled and preuented by diligent reading and examining of the Scriptures with a detection and conuiction of the Popish politicall tyranny in prohibiting the Laity from reading of the Scriptures contayning also an Apology for our Ancestors of the Laity who for the most part dyed true Christians vnder the domination of Antichrist as is plainly proued at large and that the estate of those Papists who liue vnder Protestant Princes is damnable vnlesse they renounce Popery CHAP. IV. Proueth that an Eroneous Conscience is no sufficient bond to oblige a man to persist in a false Religion as the Papists teach but such a conscience ought to be deposed reformed or abandoned and altered according to the rule of Gods Law and therefore the case of those Papists who are trained vp in blindnesse is miserable and lamentable CHAP. V. Answereth Obiections made from the diuine Phylanthropy or loue of God vnto mankinde who say they will not condemne vnto euerlasting death such infinite multitudes of people who dye in Infidelitie and Heresie and saue but onely a few true beleeuing Christians where is plainely proued also that very few in respect of those who are to be damned shal be saued CHAP. VI. Prooueth from the Nature and Attributes of God that Atheysts
Hypocrites Epicures Heretickes Pagans Idolatrers Libertines are in a damnable case and containeth an inuectiue against and admonition vnto all Newters who conforme themselues externally onely vnto diuers and contrary Religions as is Poperie and the Orthodoxall faith professed by the Protestants proouing them to bee Traytors to Christ and no better then Atheists who communicate outwardly with the Papists in their Religious Rites and seeme also to be Protestants in heart and affection with Saint Augustine his Censure of the forenamed for a Conclusion THE PREFACE VNTO the READER WEe are fallen vpon those times Christian Reader vnto which our Sauiour Christ had reference saying When the Sonne of man commeth shal he find faith on the earth Luk. â— By which Interrogation hee foretelleth the rarity of Faith paucity of Beleeuers which should be found in those dayes These are those times wherin as the Spirit spake manifestly some should depart from the Faith Tim. 4. For S. Hillaries Speech of the state of Religion in his time may fitly be applied to our age Tot nunc sides existum Lib. vâ—t ad Constant quot voluntates c. In these dayes there are as many Religions as wils of men as many Doctrines as there be maners insundry people as many causes of blasphemy sprout vp as there be Vices when Religions are so written to be or are so vnderstood and seeing there is one God one Lord one Baptisme so there should be one Faith only we are departed froÌ„ that faith which is the only Faith while more faiths are made we are come to this passe that there is no Faith For now too many imitate the Sampsaean Hereticks in their Religion of whom saith the Father they are Epiphan 〈◊〉 â— Tom. ◠〈◊〉 53. neither Christians nor Iewes nor Pagans sed medii simpliciter existentes nihil sunt but being a confused medley compounded of the former are of no Religion There are such among vs though not of vs who haue forged an opinion to deceiue their owâ—e Soules viz. That it auaileth not of what Sect or Religion soeuer a man be a Professor So that hee conceipt it to be good and pleasing vnto God so that euery such man shall be say these Nullisidians saued 〈◊〉 〈◊〉 own Law or Sect if he obserue it and therfore they wil be neither Reformed Catholicks as are the Protestants neither Pseudo-Catholicks as are the Papists nor Anticatholicks as are all Hereticks but Diacatholicall Monsters as are all Newters consequently are priuatiuely Atheists hauing as much interest in God as they haue in Godlines whom though they professe with their mouth yet in their heart these fooles say there T it 1. Psal 14. is no God The occasion wherof I do ascribe principally vnto the Defect of Gods grace in such persons wherof they are worthily destitute wherewithall they should haue beene enlightened Secondly to their damnable grosse carelesse vnexcusable Ignorance into which they are plunged through Negligence wherby it commeth to passe that though they know God they worship him not as God but become vaine in their thoughts and haue their foolish hearts full of darknesse and not knowing the Truth cleane vnto their owne opinions thinking it sufficient to worship him according to their owne immaginations rather then to vse any requisite Inquisition to find out the truth imagining with the old Pagans That it is Gods desire by diuersity and disparity of opinions Socrat. Lib. 4. Eccles Hist cap. â—â— to illustrate his glory that therefore euery Sect might the more reuerence his Maiesty because that no man might readily know him accurately therefore they choose rather to wauer in doubtfull opinion which is alwayes vncertaine then to stand by faith and knowledge which confirmeth vnto Security Which pernicious pestilent and damnable error was first broached by that Sect among the Pagans who were termed Academicks or Septicks who held Gellius lib. 11. Nâ—ct 〈◊〉 Cap. 5. blâ—ssednesse to consist in the Inuestigation of the truth though they neuer attained to the Intention thereof but concluded all with doubtfull suspension of their Iudgement The Authors of which Sect are said to Galen lib de â—pâ— docâ—ndigeneâ—â— Staâ—â—â— in 〈◊〉 be Fauorinus and Pyrrho two ancient Philosophers from whom those Hereticks in the Primitiue Church drew their opinions that Tertullian might wâ—ll say Lib. â—duersâ—â— Hermogeneâ—â— that the Philosophers were Patriarchae Hereticorum the great Grandsires of Hereticks From their Pappes questionlesse Apâ—lles sucked that dangerous Position Non prorsus opus esse rationem Nicephâ—â—us lib. 4. Eccles Hist Cap 28. fidei inquirere sed in sua quemque persuasione perseuerare debere that it was a needlâ—sse matter to search into the reason of Faith and Religion but that euery one ought to persist in his own conceit perswasion From their Doctrine Rethorius and his Disciples in Aegypt and Alexandria deriued their most Hereticall Thiâ—asâ—er Cataogo Hares Heresie Qui omnes laudabat Hereses c. who praised all Heresies and said that euery mans seuerall opinion was good and that none among them all did erre but that they walked all well beleeued aright Hence drew Mahumedes Sergius that plausible tenent to flesh and blood that all Sects as Christians Alcâ—oran 〈◊〉 2 4 Turkes Iewes and Infidels may be saued in the obseruation of their owne Law though it be neuer so impure and sensuall which opinion is receiued and applauded by the Heard of Swinish Epicures who liue in any Religion or Sect whatsoeuer in these daies who accommodate themselues vnto that Religion which best relisheth their voluptuous pallate Wherefore because of the abundance of Luke-warme Newters who are infected with this execrable error in these dayes and sprout vp as Tares among the Wheate in most part of this and other Churches who by this meanes are destitute of all faith and Religion and in danger of vtter perdition if they be not firmely established in the true faith of Christ I haue thought it a Worke worthy my labour belonging vnto mine Office and Calling in the Church of Christ wherin I am a most vnworthy Minister and the least weakest among my Brethren while other who excell in many singular graces are through their Charitable conceit of men silent in this poynt and neglect it as needlesse altogether vnseasonable for these dayes wherein the bright light of the glorious Gospell of Iesus Christ hath dispelled the darksome and gloomy mists of Error Ignorance Heresie and Infidelity out of the hearts of all or most of the Inhabitants of this Land which I wish with longing desire were euen as their Charity presumeth which I do pray with feruent zeale that in short time it may be so effected through Gods grace and the strong operation of the Ministry of his Word which is able to mollifie the most obdurate heart to open the eyes of the blind to raise vp him that is plunged euen into the
Charitatem in Intentione Loue in thy Intention and Veritatem in Electione Truth in the choyce of thy Bâ—ru Religion For if thou doest loue God and yet doest not serue him according to the Truth of his word thou hast the zeale of God but not according to knowledge therefore thou art not excused by doing that which thou doest beleeue ought to be done for thy beleefe being euill yea being no faith indeed but a light rash Credulity maketh thy purposes like that wicked ones prayer to be turned into sinne and the deuill doth deceaue thee by making thee conceipt it to be faith for as Pirats at Sea are wont in the darke time of the night to set vp lights in places full of sandy shelues and hidden Rockes thereby to allure Passengers vnder hope of attaining to an hauen of Safetie to shipwraâ—ke and destruction Such is this light of false faith kindled by the Spirits of the Ayre not whereby they may saue the poore Sailers on the Sea of this world and the flouds of this wretched life but by which they may sinke them into the bottomlesse pit of hell and damnation In this respect St. Paul saith that Satan transformeth himselfe into an Angell of light Therefore we that waâ—t on the floods of this life must not beleeue euery light vnlesse we fall among Heresies which ruinate the soule while we purpose to reach the true Church which is the pillar and ground of Truth So in matters of Faith and case of Religion a man may intend the true worship of God and yet commit Idolatry as you Papists doâ— in your 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or worshipping of the Sacramentall Bread which is meere Idolatry therefore Bonauentura saith â—â—p 3. Seâ—t dist 9. that a man may be deceaued in his worship Nisi fiat secundum directionem regulam fidei If it be not done according to the direction and rule of Faith for one may De facto adore the diuell transformed into an Angell of light intending it vnto God Neither may his ignorance excuse him for he hath a treble helpe assigned him to preuent error First the prediction of the Scripture saying Many shall come in my Name Math. 24. Secondly prayer vnto God for inward illumination Thirdly suspention of his Credulity For we must not beleeue 1 Ioh. 4. euery spirit but try the Spirits which are of God otherwise if he be an Idolater he may be iustly taxed for worshipping hee knoweth Ioh. 4. not what In vaine doe we beleeue to attaine to the end of our Hope if so be we are ignorant of the right way which leadeth thereunto how much greater is our danger if running a Contrarie or By-way we will not be reclaimed but goe forward therein presumptuously notwithstanding admonition and direction of cunning guides whom we despise Which is as much as if a man who is drunke should thinke himselfe to be sober and doe all as a drunken man doth and yet thinkes himselfe to be sober and would be so accounted by other Such are they who being ignorant of the Truth haue a seeming shew or shadow of the same and doe euill as if it were good and runne on to destruction as if it were to saluation yea and binde themselues by their supposed knowledge to persist in their ignorance and error reiecting the meanes of Reformation saying with the wicked We will none of the knowledge of thy wayes Iob. â—1 O bloody deuotion sprouting from that Hel-bred Ate which made the Heathen to sacrifice their sonnes and daughters to the deuill and causeth the like in you that are deuoted vassals to the Pope in respect of your soules and your children also who may truly cry out against you Parentes sensimus pâ—rricidas wee haue 〈◊〉 found our Parents the murtherers of our Soules for preuention whereof St. Iohn as I haue said would haue vs try the spirits whither they be of God if through negligence to examine and finde out the truth thou art deceiued the fault is in thy selfe for as Chrysostome saith They cannot excuse themselues from condemnation Hoâ—â—il Sâ—p Math. who had meanes to finde the truth if they had a desire to seek after it for if the truth be the saluation and life of them that know it Mâ—gis debet quaeri quam quaerere It ought rather to be sought for by other then that it should seeke after vs. And surely Negligence in learning the Grounds of Christian Faith is the chiefe cause that suffereth Man to fall into error when men are carelesse to seeke after Gods helpe therefore they are worthily depriued thereof is not he worthy to haue his house darke that shutteth vp the doores thereof and the windowes against the bright beames of the Sunâ—e which would enlighten it Such persons must know that faith is not Naturall but proceedeth â—phes from the Election of Gods goodnesse and is Donum Dei the Gift of God for were it Naturall all men would hold the selfe-same Faith nor should there be so great dissention about it as we see at this day therefore it is to be sought of God and therefore as the Sunne is not to be seene but by his owne light So the Sunne of Righteousnesse whereby the day spring from an high hath visited vs is not to be seene but by the light of Godâ— grace But because many are rebellious against this light therefore they are wilfully blinde Another cause is Auersion of the vnderstanding from those things which are to be beleeued and from those which might induce them to beleeue them and conuersion vnto Error for as hee that hath his eyes turned from those obiects which he should behold and turned vnto other in that Auersion cannot see what hee should Such are those who embrace false opinions and damnable Sects with such contumacy that they will not vouchsafe to thinke or heare of the contrary and stand out with so great an hatred against those who hold the truth that they will not so much as giue care to their Arguments but resist the holy Ghost who speaketh by their mouth of which sort of men Salomon spake truly A foole hath no delight in vnderstanding vnlesse thou doest sooth him in the conceipts of his owne heart as the vâ—lgar translation Prouerb 18. hath it For as Vigilius saith Mans minde being before poysoned with Lib. 1. contra Eutichen flaâ—â—â— sub Jâ—it the error of false opinion is growne obstinate against the entertainment of the truth nor will yeeld to any testimony bee it neuer so Authenticall for it had rather maintaine a false conceite wherewith it is once infected then renounce it though it bee reputed with neuer so good authority Therefore St. Paul holdeth such Incorigible and not to be deâ—lt withall who after the first and second admonition persist obstmate Tit. 3. and censureth them condemned euen by the verdict of their owne conscience He that seeth an imminent danger and runneth vpon
the Church doth beare Cusa lib. 6 Excâ—tâ—t yea though he command other things then he ought to doe vnreasonable obedience is the most sound and perfect obedience that is when you obey without asking a reason thereof as a beast obeyeth his master From whence you may gather that they repute you of the Laiâ—ie to be no better then brute beasts and therefore say they Pearles are not to be câ—st vnto them because they be swâ—ne nor holy things because they be dogges But you will obiect and say our Teachers are as learned and as iudicious as yours who are Protestants and therefore it is Obâ—ect likely that they should know the truth and consequently they would not teach vs falshood contrary to their owne knowledge and if so they should doe and we through simple credulity and obedience toward them as our Pastors should entertaine and beleeue it we are excused I answer that I confesse and know that many of the most learned of your Clergie who haue more curiously examined the Mysteries of Religion then your ordinary Scribleâ—s haue had the right knowledge and true vnderstanding in many points of faith and those fundamentall which is manifest in that they haue held many contradictions against the common Tenent of their Sinagogue their conscience vrging them to no lesse yet through feare they haue reuersed all with submission to their Sinagogues censure and partly for couetousnesse parâ—ly fearing they should lose the vaine glory of the world they haue hidden the truth and laboured by fraudulence to peruert the geâ—unie sense of the Scriptures Thus dealt the Scribes and Phariseas who did shut vp the kingdome of heauen before men vpon which words saith Chrysostome Math. 23. Chrysost aâ—ud Alâ—xand in desâ—r vitiorum lib. 6. cap. 79. Ex. homil 41. â—â—cris 〈◊〉 Christ would shew that the Priests of the Iewes did all for couetousnesse sake Who did certainely know the comming of Christ by the Scriptures But they considered that if Christ had bèene beleeued the custome of offering Sacrifices had beene extinct and the Sacrifice of righteousnesse had prâ—uailed and therefore by peruerâ—e interpretation they shut vp the Gate of the law and the Prophets against the people who spake manifestly of Christ his comming that they might seperate men from the faith of Christ fearing least happily if Christ were beleeued they should be defrauded of their Sacrâ—fices for they rather desired that the law continuing their Sacrifices should be in vse by which they were inriched And not God for when the law ceased the sacrifices of Righteousnesse should come in vse with which God is delighted and faithfull men are magnified The holy Scriptures are called the kingdome of heauen because the kingdome of heauen is laid vp in them The Gate is the faithfull vnderstanding of them the Preachers are the Porters vnto whose fidelity the word is committed to teach expound the Scriptures it followeth How did the Priests shut vp the Scriptures Aliud pro alio Interpretantes by expounding one Sense for another as where Esay saith Behold your God commeth with vengeance euen God with a recompence heâ— will come and saue you then shall the eyes of the blinde be lightened and the eares of the deafe be opened c. These should be the signes of the comming of Christ When as therefore afterward Christ did heale the dumbe and the deafe the Iewes out of a peruerse excogitation said This man casteth out deuils no otherwise but through Belzebub Math. 12 the Prince of Deuils That they might turne away the people from beleeuing in him or else they did shut vp the Gate of the truth when they made this Decree That if any called hâ—m the Sonne of God he should be cast out of their Synagâ—gue Vpon which words of St. Chrysostome a right learned and zealous Diuine who liued aboue 200. yeares since here in Alex. â—bisupraâ— England maketh this Inference of the like abuse practised by the Clergie of his time saying Sic modo Sacerdotes claudunt Ianuamveritatis sciunt enim quoniam si manifesta fuisset veritas corum Ecclesia non esset Thus doe the Priests in these dayes saith he shut vp the gate of the truth for they know that if the Truth were made manifest their Church should haue an end and they should fall from Priestly dignity to popular vility And this is the reason why they keepe the Laitie in grosse ignorance least they discerning the Truth should relinquish their damnable politicke heresies whereupon the ruine of Baal and his Epicurish Priests must ineuitably ensue For most of the substantiall and accidentall parts of their Religion is nought else but a fardell of blasphemous absurdities inuented by cousening mates to deceiue the simple people of their money as is manifest in those of Purgatory and Pardons of which saith one of your owne Writers Videnouâ— enim in dies quod ex spelunca indulgentiarum procedunt latrâ—res Ioh. Rawlins Sâ—â— quadragesâ—imalâ— 94. A. We see that theeues come out of the denne of pardons daily who preach false things vnto the people to drawe theiâ— money from them whâ— with their cunning wâ—t make a net to take â—lyes that is money The like complaint is made by theiâ— owne Writers concerning the Masse pecuniary satisfaction Reliques c. as vpon iustoccasion shall be deâ—lared But in this houre of theiâ—s and this power of darknesse what shall the people doe If the blinde shâ—ll follow these blinde guides they must fall with them into the ditâ—h Therefore our Lord hath forwarned what is to be done to preuent thiâ— danger where he speaketh of that Abominaticâ— of desolation spoken of by Daniel the Prophet that should sit in Math â—2 the holy place by which he meaneth Antichrist and his Hâ—resies as the Current of the Fathers expound it hee annexeth an admonition in the words following Then let them that are in Indaea â—lye vnto the mountaines saith our Sauâ—our which words are thus expounded by the golden moâ—thed Chrysostome Idest qâ—â—i in Christianitate sunt sugiant ad Scripturas Hoâ—â—il 49. in Math c. That is let those who liue in Christs Church â—lye vnto the Scriptures The Mountaines signifie the writings of the Prophets and Apostles Our Lord knowing the confusion that was to enâ—ue in thâ— last dayes therefore commandeth that Christian men that beleeue in him and desire to be established in the true faith should be take themselues to nothing else but vnto the Scriptures otherwise if they haue regard vnto ought else they shall be offended and perish not vnderstanding what is the true Churâ—h Therefore if any one be deceiued in his Religion it commeth to passe through his owne negligence in the faith because he is carelesse to vnderstand the faith which is made manifest in the Scriptures and consequently is vnexcusable especially those who liue in such places where Gods word is presâ—nted vnto them but they shut vp their eyes against
prouing them to be traitors to Christ and no better then Atheists who communicate outwardly with the Papists in their Religious Rites and seeme also to bee Protestants in heart and affection with St. Augustine his Censure of the forenamed for a conclusion THere is a God and the same is the most Omnipotent Lord of heaâ—en and earth and all things therein contained and therefore he will be worshiped by man though Atheists deny him He is a Spirit and therefore he requireth true and vnfeigned deuotion though Hipocrites dissemble it Hee is holy and requirâ—th Sanctâ—ty in his seruants though Epicures neglect it He is Truth and therefore he will be Worshipped in truth though Heretiâ—ks depraue it Hee only is God and there is No other God beside him though Pagans doe multiply And therefore he claimeth all worship to be done vnto him alone though Idolaters translate it He is the Law-giuer and hath prescribed what worship he requireth of vs From which he will not haue vs to decline either to the right hand or to the left though Libertines Newters or to giue them their proper denomination Nullisidians doe diuersty vary who thinke God is satisfied with any kinde of worship and that man for this cause is safe in what Religion soeuer he liueth or dyeth and might shape himselfe vnto seuerall Religions though neuer so different if they did not directly deny God The which damnable opinion proceedeth from palpable and grosse ignorance in the true faith and is like vnto that error of the Pagans who by Symachus their Ambassadour required of Valeatinian the Emperour that their Idolatry might bee restored and maintained as well as Christâ—anity for that worshiping of many Gods saith he is the best meanes to finde out the true God Thus he speaketh in the Christian Poet Secretum sed grande nequit rationis opertae Prudent lib. 2. contra Symachiâ—n Quâ—ri aliter quam si sparsis via multiplicetur Tramitibus centenos terat orbita calles Quâ— situra deum variata indage latentem The great secret of the hidden Mistery of the truth cannot be otherwise sought out then by diuiding the way into diuers pathes and without wheeling about seuerall courses thus is God best sought who lyeth hidden in variety of Mazes For as those Pagans not knowing the only true God did therefore addict themselues to worship many Gods that therby they might attaine to the knowledge of the great secret Mystery of the true Religion as they supposed So Newters being ignorant of the true saith betake themselues to sundry Sects and Religions and thinke that to be the safest meanes to become secure of Saluation But as the prudent Poet saith Longe aliud verum est c. The contrary is true for diuersity of wayes hath diuers creckes and causeth to goe astray more dangerously the plaine way only is without error being without turnings and doubtfull vnknowne by-wayes for as there is but one Maker and Gouernour of this world which is God and but one Truth So there can be but one simple Religion because whatsoeuer is true and good cannot be perfect vnlesse it be singular And in vaine doe Newters hope by their various practise to be saued for Dubius in fide Infidelis est Vacillation argueth Extrade Haeret cap. Dubiâ—s Symbol Infidelity Whosoeuer doth not beleeue the Catholike faith Firâ—iter fideliterque saith Athanasius faithfully and constantly he cannot be saued The state of such persons who through doubt being perplexed in case of Religion and therefore embrace all and consequently are voyd of â—ny faith is most elegantly described by Vincâ—ntiuâ— Lyrineusis as followeth Et revâ—râ— cum quaequâ— Nouitaâ— ebullit statim cernitur frumentorum gravitas Leuitaâ— palearum c. Lib. cont hâ—râ— cap. 25. And in very deed when any Nouelty ariseth the solid weighty corne is presently discerned from the light Chaffe then that is cast from the floore without any great labour which had no weighty substance to keepe it within the floore for some flye away wholly out of hand some are shooke off only and feare to perish and are ashamed to returne being wounded halfe dead and halfe aliue like those who haue dranke such a quantity of poyson which doth neither kill nor will be digested nor cause death nor suffer to liue O miserable condition with how great and furious stormes of cares are they touzed Sometimes they are rapt by an headlong error whither the winde will driue them sometime returning vnto themselues they slide backe againe like contrary waues one while through rash presumption they approue things vncertaine another while through foolish feare they are afraid at those things which are certaine They doubting which way to goe whither to returne what to desire what to shun what to hold what to let goe Hitherto Vincentius Such as these are too many who carry the Title of Christians in most Churches they will not approue the Religion of the Reformed Church nor that of the Papists neither will they reiect them but as a learned and religious Diuine of our Church Mr. White Epla dedicaâ— ad lib. said They being ignorant and vnderstanding nothing but liuing voide of the knowledge and conscience of all Relgion are possible of his minde that Turonensis writeth of who said that it was best of all if both the one and the other were followed neither were it any hurt Si inter Gentilium aras Dei Ecclesiam quis transiens vtraque veneretur if going betweene the Alters of the Pagans and the Church of God a man should giue honour vnto both Whereas the saying of an Antient is most true concluding the contrary in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theoder Prâ—sbiâ—er lib. de Incarâ—â—â— Do◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. For it is not possible that a meane betweene Truth and falsehood should be found or conceipted for the truth is alwaies in the middest and neuer declineth from thence and therefore is firme and euen on all sides and straite and doth not suffer any thing that is diuerse which may make it crooked or thrust it out of its owne state or constancy Such wauexers are no Belâ—euers for Faith is Certitudo quaedam Hâ—go de Sarcto Vict lib. 1. de Saâ—râ—â—â— art 8. caâ— 1. anâ—m c. A kinde of certainty of the minde of things abâ—ent about Opinion and bâ—neath Knowledgâ— it is called a Certainty Quia vbi est adbuc dâ—bitatio sides non est Becausâ— where doubting remaineth there is no faith for Faith consisteth in two things Knowledge and Affection or Constancy or stability of beliefe The Substance oâ— Faith is in the Affection the matter is in Knowledge which knowledge may be wholly without Faith But â—aith cannot bee without some Knowledge because he that heareth any thing and doth not vnderstand doth not alwaies beleeue but he that doth vnderstand nothiâ—g doth beleeue nothing although he may sometime bâ—lâ—eue that which he doth not vnderstand
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 Incâ—â—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 â—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 oâ—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 â—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 Dâ—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 beâ—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 Adamâ— 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 Ciâ—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 Iewâ—s whom â—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 Wâ—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 Humaâ—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 conâ—orme themselues externally only vnto diuers and contrary Religions as is Popery and the Orthodoxall faith professed by the Protestants
no verbe Newter or Nowne of the Chytrae super cap. 3. Apocal. Newter Gender as Luther said for God is icalous and will endure no Corriuall Therefore he crieth to his people the Israelites by his Prophet How long halt yee betweene two opinions If the Lord be God follow him But if Baal be he then goe after 1. Reg. 18. him He will not suffer vs to be vnequally yoaked with Infidels 2. Corinth 6. for there can be no fellowship betweene light and darknes no communion betweene Christ and Beliall but whosoeuer is not with Math. 12. 6. him is against him and whosoeuer gathereth not wiâ—h him seattereth for no man can serue two Maisters Therefore they are enemies vnto Christ who intend to make a religious Communion betweene Protestant and Papist knowing that they can no more agree together then light and darknesse and that the onely meanes to ruinate a Kingdome and to dispose it for forraigue Inuasion is to nourish faction betweene the Subiects which is sowen and maintained by diuers of Religions And now I say vnto you luke-warme Nullifidians who conforme your selues to the seuerall Religions of those great personageÌ„s with whom you liue not of any affection to God intended but because yee seeke thereby to please men being none of the Seruants of Iesus Christ Deale with God truly as you deale with your Lords safely and you shall cease to be the seruants of men any longer and the Sonne will make you free and coheires with himselfe of his Fathers Kingdome Remember how deuoted you counterfait your selues to be toward your Lords of whom you expect some benefit You goe forth to meete them at their approaching when they are in any publick assembly you honour them with pompous salutations when they walke abroad you prepare their way for them you commaund other to giue place you proclaime their comming you set them Chaires lay them Cushions and embrace their very feete you record the famous Acts of their Progenitors out of ancient stories and if you finde nothing laudable in themselues you retort the noble deedes of their predecessours to their praise you doe not onely say but sweare also that you are deuoted vnto them and that with sure fidelity and you labour with all possible diligence to seeme to be that which you would not be Think you that you might be iustly rebuked if you were that which yee are not but that which you faigne your selues to be If this were euill that yee should be such why should you study so much to seeme to be such Yea were yee such as yee feigne your selues to be but are not you deserued iust praise And for this cause are you often cast off by your Lords for that you are knowne not to be such as you feigne your selues to be If therfore you be iustly cast off because you be knowne not to be such as you dissemble your selues to be I doe say vnto you That you may for euer be retained in Gods fauour and liue his seruants vnder his safe protection bee carefull to shewe your selues truely vnto God such as you counterfeite your selues to be to your Lords Shewe your selues outwardly in words to haue inwardly the affection of deuotion toward God in your hearts and doe not only shew it but haue that within you which you shew vnleast if yee doe only shew it yee be no true louers but slatterers and moâ—kers and consequently because ye cannot deceiue God with ostentation yee rather deceiue your selues and for your mockery be laughed to scorne by him that sitteth in heauen Therefore as you are accustomed first to offer your dissembled lâ—ue thereby to purchase their fauour whom you intreate So you must present vnto the most high God your hearts inflamed with the fire of true zeale and ardent desire to become seruants vnto his diuine Maiestiâ— and that with an vnfeigned affection and when you finde by the inward comfort and illumination of your soule that God hath heard your request you must goe forth to meet him and with Zachaeus his deuotion and alacrity receiue him ioyfully into the house of your heart thou must come before his presence with thankeâ—-giuing for this great benefit that he hath made thee partaker of the knowledge of his truth whereby thy soule may be saued and tell forth his praise in the Congregation and that his Gospell may be propagated thou must prepare the way thereunto by suppressing prophane deceiptfull heresies and eradicating to the vtmost of thy power all execrable Superstitions thou must proclaime the same vnto all those with whom thou doest liue and blesse the feet of those who bring the glad tydings of Saluation vnto Sinners thou must resist all the enemies of the Euangelicall truth we must account them to be our enemies that contradict it we must hate them that hate the Gospell and rather choose to suffer the hatred of Hereticks for the truthes sake then enioy their peace with hatred of the truth And this I say moreouer vnto all Church Papists who like certaine Donatists in the time of St. Augustine yeeld only their bodily presence to the Reformed Church and remaine Papists Lib. de gesâ— Emer cap. 1. in heart and affection being Carna intus Spiritu foris they are not partakers of the Body of Christ but are meere Atheists and are voyd of all Religion and doe infringe the very law of Nature for seeing Religion as Pomponius saith Maxime sit secundum naturam is most agreeable vnto Nature doe not they In â—â—b 2. T. de Justit Iure impugne God and Nature who despise the same seeing it is infused into all men yea into certaine brute beasts also by Nature For the very Elephants adore the Sunne and all Nations be Cic. de Lag Iacob 2. they neuer so barbarous maintaine some Religion yea the Deuils beleeue God and tremble and yet these vaine variable excrements of mankinde scoffe at all Religion for were they religious they would persist firmely therein for thence hath Religion his denomination which because they neglect they Religio a religando Lact. lib. â— cap. 28. shew themselues altogether irreligious The Turkes Iewes and Pagaus obserue their Religion most constantly but these light reedes are carried hither and thither as euery winde changeth Those also who in minde and vnderstanding are Protestants if they shall communicate with Papists in their religious Rites though it be only to outward conformity are plaine Idolaters for though they giue no worship to their blasphemous Sacrifice because as they say God will be worshiped in spirit and they inwardly deride the Popish fatuity yet this cannot excuse them because God doth prohibite vs to serue Idols with any corporall obsequy vnlesse they doe deny with the Manicheas that God did create the whole man which is Epiphan lib. 2. toâ—n 2. haer 66. In Catalago dogm Manichâ—i most absurd Sure we are that our bodies are his Temple wherein