JUDGE OF HERESIES, One GOD, One FAITH, One CHURCH, Out of which there is no Salvation.  
Excluding all Infidels, Mahumetans, jews, obstinate Papists, and other Heretics of all sorts, and consequently all Newters, who conform themselves only externally to any Religion, from hope of participation of the Kingdom of Heaven.  
If they finally persist therein, and return not to the knowledge and zealous profession of the true Faith.  
By JOHN MERIDETH, Sub-Deane of CHICHESTER.  john. Epist. 2 Verse 9 Whosoever transgresseth, and abideth not in the doctrine of Christ, hath not God. 
LONDON, Printed by A. M. for john Grismand, and are sold at his Shop in Paul's Alley, at the Sign of the Gun. 1624.   

TO THE Worshipful and Religiously affected, William Drury Esquire, of Watergate in the County of Suffex.  
SIR:  
THe principiall Motive, which Impelled me to Consecrate the subsequent Treatise unto your Name, is the self same, which at the first Invited me to Pen it, and publish it to the benefit of the well-disposed Reader; And that was my Zeal toward the Truth of Christian Faith; which is so depraved in this Irreligious age by sundry sorts of Heretics, so dissembled by Newters, so derided by Atheists, so disturbed by Schismatics, that we may say thereof, as our Saviour spoke of himself; The Foxes have holes, and the Birds of the Air have nests, but the Son of man hath not whereon to rest his head.  
By Foxes, mean the Cunning Politicians of this Age, who can (howsoever the state of Religion standeth) Seruire Scenae, act their part according to the time; And the Birds I do understand, The vain, unconstent, light, Professors of the Christian Faith, who were neither of them ever sound seasoned with Religion, & the true knowledge of GOD, and therefore, they so basely esteem thereof, as if it were a matter of Indifference, what▪ or whether a man believe or not.  
And these kind of men abound in all places, and live in greatest applause and high estimation, while the zealous Servants of Christ who will not bear the defacing of the Faith by Heresy, or the abusing thereof through Hypocrisy, are exploded as the outcasts, and offscouring of the world.  
Now sorasmuch as I have observed in you at all such times, wherein I have conversed with you, an affection to the knowledge of the Mysteries of Salvation, by your frequent Inquisitions, always accompanied with a reverend sobriety, which the Apostle requireth as the limits of a Christian man's knowledge, and also a zealous desire, that other should be quitted from Ignorance; I could not forbear upon the joy of mine acquaintance with a Gentleman of your rank and Eminency in these parts, so well affected in Religion, and so certain a wellwisher and Favourite unto Learning, where the first is derided, and the other despised, that the Church and University, may both take up the Lord's complaint against the ungrateful jews, and apply it unto the greater part of the Inhabitants in these Coasts; I have nourished and brought up Children, and they have rebelled against me.  
I could not forbear, I say, in consideration of the Praemises, to ●estifie my Love and observance toward you, to Dedicate this Book unto your Name, and the rather, because, as I doubtedly believe, you are one of those, whose name God hath written in his Book of Life.  
For as I said before, that I penned it of a Zeal I do bear unto the Truth, so I do dedicate it unto you of a hearty affection I do bear unto you; because you do fear the Lord, meditate in his Law, and have respect unto his Commandments; Such a one (saith David) shall not be 
Psal. 119.  confounded.  
Secondly, because I am invited hereunto, by your Courteous humanity toward these my poor and unworthy Labours, the which as I have destinated unto you, so you desire to Dedicate them to CHRIST his Church; And therefore as the Daughter of Pharaoh reputed Moses (whom she saved from the fury of the Floods) as her own Son; So this Treatise shall justly challenge you for its Father, by whose Christian zeal it was delivered from obscurity, and promoted to call Israel out of Egypt; and let those Israelites who by this means, shall find the comfort of their deliverance, call upon GOD for a blessing, upon you and your generation.  
And now (worthy Sir) I beseech the Lord, who hath begun this good work in you, that he will perform it until the day of JESUS CHRIST; and this I pray, that your Love may abound, yet more and more in Knowledge, and in all judgement, that you may allow those things which are best, that you may be pure and without offence, until the day of Christ; to which end the Lord preserve you Constant, and zealous in the profession of the true Faith, that you may in the next life, receive the Crown of Life, which Christ hath purchased, and promised unto all those, who continue faithful unto the End.  
Your Worships in hearty Christian affection: JOHN MERIDITH.   

The Contents.  
CHAP. I. 
Showeth that God requireth truth in Religion, which must be squared to the Rule of his Word; and therefore jews, Turks, and Papists, whose Religion is false, because contrary to the Scriptures, cannot be saved if they persist in their obstinacy; and that Papists are but Pseudo-Christians.  CHAP. II. 
Proveth, that Infidels and Heretics, by an Innocent life, and virtuous actions, (if they could perform any) cannot be saved, unless they be Orthodoxal Christians also; and the Error of Lodovicus Viues, is confuted.  CHAP. III. 
Declareth, that a good intention, or meaning toward God, availeth not Heretics, to preserve them from damnation, without the right knowledge of the true Faith; where is proved that Negligence, and Ignorance, in matters of Faith is damnable, which ought to be expelled, and prevented by diligent reading, and examining of the Scriptures; with a detection, and conviction of the Popish political tyranny, in prohibiting the Laity, from reading of the Scriptures; containing also an Apology for our Ancestors of the Laity, who (for the most part) died true Christians, under the domination of Antichrist, as is plainly proved at large; and that the estate of those Papists, who live under Protestant Princes, is damnable, unless they renounce Popery▪  CHAP. IU. 
Proveth, 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 God's Law; and therefore the case of those Papists who are trained up in blindness, is miserable and lamentable.  CHAP. V. 
Answereth Objections made from the divine Phylanthropy, or love of God unto mankind, who, (say they) will not condemn unto everlasting death, such infinite multitudes of people, who die in Infidelity, and Heresy, and save but only a few true believing Christians: where is plainly proved also, that very few, (in respect of those who are to be damned) shallbe saved.  CHAP. VI 
Prooueth from the Nature, and Attributes of God, that Atheists, Hypocrites, Epicures, Heretics, Pagans, Idolaters, Libertines, are in a damnable case; and containeth an invective against, and admonition unto all Newters, who conform themselves externally only, unto diverse and contrary Religions, as is Popery, and the Orthodoxal faith professed by the Protestants, proving them to be Traitors to Christ, and no better than Atheists, who communicate outwardly with the Papists in their Religious Rites, and seem also to be Protestants in heart and affection, with Saint Augustine his Censure, of the forenamed, for a Conclusion.    

THE PREFACE UNTO the READER.  
We are fallen upon those times, (Christian Reader) unto which our Saviour Christ had reference, saying, When the Son of man cometh, shall he find faith on the earth? 
Luk. ●.  By which Interrogation he foretelleth the rarity of Faith & paucity of Believers, which should be found in those days; These are those times, wherein, as the Spirit spoke manifestly, some should departed from the Faith▪ 
Tim. 4.   
For S. hilaries 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 etc. In these days, there are as many Religions, as wills of men, as many Doctrines as there be manners insundry people, as many causes of blasphemy sprout up, as there be Vices; when Religions are so written to be, or are so understood; and seeing there is one God, one Lord, one Baptism, 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 pass, that there is no Faith.  
For now too many imitate the Sampsaean Heretics, in their Religion, of whom saith the Father, they are 
Epiphan. 〈◊〉. ●. Tom. ●. 〈◊〉. 53.  neither Christians, nor jews, 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 us (though not of us) who have forged an opinion to deceive their ow●e Souls; viz. That it availeth not, of what Sect or Religion soever a man be a Professor; So that he conceit it to be good and pleasing unto God, so that every such man shall be, (say these Nullisidians) saved 〈◊〉 〈◊〉 own Law, or Sect, if he observe it, and therefore, they will be neither Reformed Catholics as are the Protestants, neither Pseudo-Catholicks, as are the Papists, nor Anticatholicks, as are all Heretics, but Diacatholicall Monsters, as are all Newters, & consequently are privatively Atheists, having as much interest in God, as they have in Godliness, whom though they profess with their mouth, yet in their heart, these fools say there 
'tis 1. Psal. 14.  is no God. The occasion whereof I do ascribe principally unto the Defect of God's grace in such persons, whereof they are worthily destitute, & wherewithal they should have been enlightened. Secondly, to their damnable, gross, careless unexcusable Ignorance, into which they are plunged, through Negligence; whereby it cometh to pass, that though they know God, they worship him not as God, but become vain in their thoughts, and have their foolish hearts full of darkness; and not knowing the Truth, clean unto their own opinions, thinking it sufficient to worship him according to their own imaginations, rather than to use any requisite Inquisition to find out the truth; imagining with the old Pagans, That it is God's desire by diversity and disparity of opinions, 
Socrat. Lib. 4. Eccles. Hist. cap. ●●.  to illustrate his glory, that therefore every Sect might the more reverence his Majesty, because that no man might readily know him accurately; therefore they choose rather to waver in doubtful opinion, which is always uncertain, then to stand by faith, and knowledge, which confirmeth unto Security.  
Which pernicious, pestilent and damnable error, was first broached by that Sect among the Pagans, who were termed Academics or septics, who held 
Gellius lib. 11. N●ct. 〈◊〉. Cap. 5.  blessedness to consist in the Investigation of the truth, though they never attained to the Intention thereof, but concluded all with doubtful suspension of their judgement; The Authors of which Sect are said to 
Galen lib▪ de ●p●▪ doc●ndigene●●▪ Sta●●● in 〈◊〉.  be Favorinus and Pyrrho, two ancient Philosophers; from whom those Heretics in the Primitive Church drew their opinions; that Tertullian might w●ll say, 
Lib. ●duers●●▪ Hermogene●●.  that the Philosophers were, Patriarchae Hereticorum, the great Grandsires of Heretics.  
From their Paps (questionless) 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 perseverare debere; that it was a needless matter, to search into the reason of Faith, and Religion; but that every one ought to persist in his own conceit & persuasion.  
From their Doctrine Rethorius and his Disciples in Egypt, and Alexandria, derived their most Heretical 
Thi●as●er Cataogo Hares.  Heresy, Qui omnes laudabat Hereses, etc. who praised all Heresies, and said, that every man's several opinion was good, and that none among them all did err, but that they walked all well & believed aright.  
Hence drew Mahumedes Sergius, that plausible tenant to flesh and blood : that all Sects, as Christians, 
Alc●oran 〈◊〉 2▪ & 4▪  Turks, jews and Infidels, may be saved in the observation of their own Law, though it be never so impure and sensual; which opinion is received and applauded by the Herd of Swinish Epicures, who live in any Religion or Sect whatsoever in these days, who accommodate themselves unto that Religion, which best relisheth their voluptuous palate. Wherefore, because of the abundance of Lukewarm Newters, who are infected with this execrable error in these days, and sprout up as Tares among the Wheat, in most part of this and other Churches, (who by this means are destitute of all faith and Religion) and in danger of utter perdition, if they be not firmly established in the true faith of Christ; I have thought it a Work worthy my labour, & belonging unto mine Office and Calling in the Church of Christ, wherein I am a most unworthy Minister, and the least & weakest among my Brethren; while other who excel in many singular graces, are (through their Charitable conceit of men) silent in this point, and neglect it as needless altogether, & unseasonable for these days, wherein the bright light of the glorious Gospel of jesus Christ, hath dispelled the darksome and gloomy mists of Error, Ignorance, Heresy and Infidelity, out of the hearts of all, or most of the Inhabitants of this Land, (which I wish with longing desire) were even as their Charity presumeth; which (I do pray with fervent zeal) that in short time it may be so effected, through God's grace and the strong operation of the Ministry of his Word, which is able to mollify the most obdurate heart, & to open the eyes of the blind, & to raise up him that is plunged, even into the deepest depth of Impiety. I think it fit (I say) in this secure silence, but great and crying necessity; yea, most needful I deem it to use the best means I am able, to save their Souls who are upon the brink of Hell, and run with no small alacrity to destruction, as if it were unto Salvation; By propounding unto them the end of their Deviall Course, which is Insuitable Damnation, if they continue unto the end therein; and by reducing them into the right way, which conducteth unto everlasting life and endless salvation; that we being gathered together into one fold, may be safe under the tuition of the great Shepherd of our Souls, Christ jesus our Lord and only Saviour.   

THE JUDGE OF HERESIES.  

CAP. 1. Shows, that God requireth truth in Religion, which must be squared to the Rule of his Word, and therefore jews, Turks, and Papists whose Religion is false, because contrary to the Scriptures, cannot be saved, if they persist in their obstinacy; and that Papists are but Pseudo Christians.  
THough the most high and mighty God, doth not stand in need of Man's Service; yet so hath he ordained that Man should do him certain worship, and that ad dandam 
●onauext: Breviloq. Par. 3. Cap. 11▪ 1.  viam perveniendi, ad Coronam per obedient●am, to make a way for man, and to op●n him a door to obtain a Crown of Immortality by Obedience; with this bond of Piety are we obliged unto God, this is the Sum of the Religion we profess.  
To this end, God made Man Exceptorium bonitatis, & Organon Clarificationis eius, saith Irenaeus, the Treasure-house 
Iren●●● lib. 4. adder's. ●arcs. Cap. 24.  of his goodness, and instrument of his glory; and again, Exceptorium Justi iudicii ●ius, the vessel of his wrath, fury and indignation, if ungratefully he neglect the exhibition of that allegiance he doth owe unto God, the which he hath revealed unto man in his word.  
But as Augustine observeth, Duobus modis hic peccatur, antequam sapient fiat, A man may offend two ways before 
Lib. 3. de lib. Arb.  he hath performed it; if either he refuse to apply himself to the knowledge of his Word, or having received it, will not shape himself to those Duties it requireth: for prevention whereof, God made Man by nature to affect these two things Wisdom (saith Lactantins) and Religion; 
L●b 3 d● sa●s. ●a pient cap. 11. Idem 〈◊〉. 4 de vera Sap cap. 3.  inseparable also in Office; because, In colendo sap●re debemus, we must be wise in worshipping; that is, we must know what and how we worship; and In sapiendo colere, in our wisdom we must worship, that is, fulfil in Act and deed that which we know.  
Therefore there is, Religion in Wisdom, and Wisdom in Religion, for which cause they cannot be separated; because to be wise, is nought else, Nisi Deum Verum justis 
Ibid.  & piis cultibus honorare, but to honour the true God with due and devout worship: for the self same God he is, who must be understood and that by Wisdom, and be honoured and that by Religion: ●ut Wisdom must have the precedence, Religion must follow; Quia prius est Deum sc●re, consequens colere, we must know God before we can worship 
Ibid. Cap. 4.  him.  
Our Saviour did upbraid the Samaritans for worshipping that which they knew not, declaring that God will be worshipped 
Ilb 4.  in Spirit and in truth; that is, purely against Hypocrites and Newters, and in truth, against Infidels, jews, Mahometans. and Heretics.  
The last Condition he annexeth, for those who seem to worship God in mind, Non tamen rectam habent scientiam, but want true knowledge; for we must worship him in Mind, & sanam opinionem de ips● habere, and have a sound 
Theophilact. Ibid.  opinion of him, for such worshippers God requireth, Quoniam spiritus est Spiritus, Spirituales, quoniam veritas est veros, as he is a Spirit, spiritual, as he is truth, such as must worship him in truth.  
And thus much the Pagan could discern by the dark glimmering of Nature, saying, that it is the chief matter to be regarded in Religion toward God, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
Epicte●▪ in Enc●yrid. cap. 38.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, to have right opinions of God.  
Therefore it sussicet● not to Believe Simply, but Sicut dicit Scriptura, as the Scripture teacheth us; for the true faith 
Theophil Super cap. 7. Job. I●id.  is drawn out of the Scriptures; therefore our Saviour saith He that believeth in me, as the Scripture saith, that is, as the Scripture testify of me; for many think they believe in him, Sed non ut dicit Scriptura, but not as the Scripture directeth, and so they follow their own Sects, such are all Heretics; for they bear Witness of Christ, and whatsoever is requisite for us to know concerning God is contained in them; therefore Caietan saith the Scriptures are, Deus dicens Seipsum, God declaring himself, and his will unto man.  
In them God hath set down what manner of worship he requireth of us, & what we ought to believe of him; for every one, worshippeth, God, according to that belief he hath of God gathered out of the Scriptures; and this belief is acceptable un o God, and Salvation unto men, In which all those are saved, who are predestinated unto Salvation, and without which it is not poss●ble for any man to be saved.  
Whosoever therefore, shall believe or maintain any thing of God, and his Christ, which is contradictory to his holy word doth e●re, and that damnably.  
For as the Philosopher saith; An Affirmation and Negation are never true of the same Subject: Therefore it is impossible that Turks, jews, Pagans, Heretics, and Orthodoxal 
Ephes. 4.  Christians, should al● speak, and believe truth of God ● hom they profess, s●eing they believe 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 Believers, since the beginning of the world, until this present day, have been saved; and wherein our future Posterity vn●ill the dissolution of the same, shall be saved; Even that Seed of the Woman 
Gen. 3.  which bruised the head of the Serpent; foreseen by the patriarchs, foretold by the Prophets, declared by the Euangeli●●s, preached by the Apostles, and their Successors in function and Office, and believed by all the fa●tl full until this day: E● cum pr●dicantium diversa sunt tempora, non tamen 
Max 〈…〉. in Nat●●●.  du●ersa narratio, and though they lived not all at the same time; yet they consented in the same matter.  
One Christ, was ever believed; so th●t the Faith of the forenamed Ancients, and Ours, is one and th● self same; Christ was, an● is, Heri, Hodie, & ipse in S●cula, yesterday, 
Hebr. 13. August.  this day, and the same for ever, Tempora mutata sunt, non fides, the ●imes are changed, the Faith is one and the self sa●e, they believed h●e should come in the fullness of ti●e, we believe and are assured, that he is come; Therefore he 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 etc. That every thing which is now called Christian Religion, was in use among the old Patriarches, & Prophets, neither did it cease to flourish from the Creation, until Christ his coming in the flesh; at which time immediately, the Religion which at that time was began to be called Christian▪ And Christ said of Abraham, that he saw his day and rejoiced; And the Apostle said, 
joh 8. 1 Corinth. 10.  that all the Fathers did eat the same spiritual meat, and did drink the same spiritual drink, because they were justified by the same ●aith and Religion in Christ.  
Wherein that man might walk more confidently, and securely unto the truth; the truth himself being God, even the Son of God assuming our humanity, not consuming his Divinity, did constitute, and founded the same faith, that there might be a way for Man unto God, by Man who was God; for this is the Mediator between God and Man, even the Man I●sus Christ: Christ as he is a Mediator, is Man; and the way to attain unto God. Now if he be the middle way between him that walketh, and the place unto which he walketh, there is hope of attaining unto it.  
But if you fail or be ignorant of the way through which you must pass▪ what availeth it you, if you know whither you must go? 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 aim, Man, as the way by which we pass; This Christ God and Man. spoke first by the Prophets, at length by himself, afterward by his Apostles, as much as he thought to be sufficient; he made the Scripture also, which is called Canonical, of most eminent authority, the which we do verily & firmly believe, concerning those things whereof we may not be ignorant, neither are we fit or able to know them of ourselves: In which is declared that inestimable benefit, which Christ performed for us. In dying as man for our Sins, and rising up as God for our justification; and he that believeth so fare forth in Christ, cannot be damned; This is the sum of the Gospel, the joyful message of man's Salvation.  
All those who are ignorant hereof, must fail in the true Religion, by erring either about the Object and Substance, when they worship not the true God; or in the Manner, in not believing as they ought, and in not giving such worship as he requireth of mankind.  
And to this purpose the Apostles (as some writ) collected out of the holy Scriptures, an Epitome or brief Sum of Christian Religion, consisting of twelve Articles, containing in them, by way of Implication, all such things as a Christian man is bound to know & believe, to his Souls health; wherein is set forth, the Essence, Omnipotence, and Goodness of God, that man may know how, and what worship to give unto God, and what to believe of him.  
As that he believe, that God is three in Persons, and One in Substance and Essence, and that he created all things, of Nothing in time; & that the Son, being the Second Person in the Trinity, took our humanity, wherein he gave the Gospel, suffered, was buried and did rise again from th● dead, to save man from eternal death.  
And so Christian Religion presupposing such truth out of the Gospel, doth adore God, three Persons, and the same One Creator and Rede●mer, and giveth him thanks in the Eucharist, in remembrance of his Passion, and in Hymns, Psalms and Prayers, public & private, giveth him thanks for all his Benefits received, desiring future glory, and that felicity which he promised unto man: This is the Summ● of Christian Faith, which except a man believe faithfully & firmly he cannot be saved.  
From hence I infer, that jews, Mahometans, and Infidels, do not worship God aright, because they have not the true faith.  
For first, they do not worship nor believe the true God; for they deny the Trinity in Unity, they deny the Article of Man's Redemption, the Incarnation of the Son of God, his Passion and Resurrection, and consequently they intent 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 spoke properly; Quis. quis 
Qu●stio super 〈…〉 6. Cap. 26.  talem cogitat Deum, qua●ts non est Deus, alienum Deu● utique & falsum in cogitation portat; whosoever 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 justly passed against Heretics; for no man dying in such Heresy, which is detractory from the glory of our Head Christ jesus, (such as are most of the learned Papists, (if their Faith be agreeable to their Writings) can be saved.  
This may seem rough doctrine to Men pleasers. They confess, the jews, because of their obstinate Incredulity; the Turks, because of their profane Impiety; the Pagans, because of their absurd Idolatry, are out of all hope of Salvation if so they persist.  
But the Papists who confess, profess, and worship God● and his Christ, are in a fare different state from the former; because they retain some worship of Christ, though it be not so exact and perfect in truth, as God's word requireth. I answer; All the Impiety that ever was among the Gentiles, was but a Depravation of the true worship of God; Saint Paul saith of them, that, They withheld the truth in unrighteousness; 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 unrighteousness; for they detained the truth of the Name of God. in the unrighteousness of the unworthy matter of Idols. And another doth most plainly illustrate this point, upon 
Theop●ylact.  the same words: saying; that the truth itself or the knowledge of God, were from the beginning infused into men; The heathen withheld the truth & knowledge in unrighteousness, that is, they depraved it as much as they could, when they translated the glory of God to their Idols; neither did they otherwise, than they who having received money to be spent on the honour of the Emperor▪ consume it upon thiefs, and Harlots, whom all men will confess to deal injuriously with the Majesty of the Emperor.  
Thus dealt the Pagans with God, as Origen doth exemplify 
Lib. contra celsum.  in the Egyptians; who (saith he) erected magnificent Temples, pleasant groves, stately Porches and Galleries, admirable Chapels, curiously vaulted; ubi v●ro ad penitralia ipsa ventum est, Crocodilum, Canem, Hircum, Simeam & ●uinsm●di adorare conspiciuntur; But when you were entered into the inmost parts thereof, you should see there a Crocodile, ● Dog, a Goat, an Ape, and such things to be worshipped by them.  
Thus have Romish Heretics dealt in the depravation of religion; for testimony whereof hear the Assertion of a Man of your own Synagogue, excellently learned, & of authority among you, greater than all exception that may be made against him by you; who in his Commentary upon the 27. Chapter of the eighth Book of S. Augustine de Civitate Dei, 
Lodonic. 〈◊〉.  (where the Father treateth of the memory of Christian Martyrs, quitting the Christians of his time, from Idolatry; & showing 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 divos, 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, sin in a good thing, while they worship men and women Saints; even as they worship God; Neither do I see in many things what difference is between 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 have complained of diverse Idolatrous abuses, in present Romish Religion, wishing reformation thereof, but I refer that, to another place, time and Occasion.  
In the mean time, know, O you simple seduced Souls, that live Capti●●s in Babil●●▪ and persuade your siluiss also▪ (if you have any spark of Charity) that I do not propound these things unto you, as a Blasphemous invective of ma●ic● against your persons, many of whom I am bound by nature to love, and by the merit of their semblable affection toward my person do love; yea, the woeste I wish to any of yo●, is that Christ were fully form in you; but these things I do write unto you, of a Sincere affection, and Zealous lou●, which I do bear unto your Souls; that you beholding the dangerous estate wherein you insist, may sly from it, and become partakers of the same grace with us, whereas otherwise there can be no salvation; while you intending the worship of God never so sincerely; yet in your worship commit gross Idolatry, which Gods Soul doth hate and abhotre, That while you think yourselves to be true Worshippers, and Catholic Christians; you should be found in the Trial, foul Idolaters, and mere Antichristians▪ ● That while you shall with false confidence say unto Christ▪ These and these things have we done in thy name, Christ should answer, I know you not, depart from me all ye that work iniquity, which God forbidden for jesus Christ his sake; and open your eyes, that you may plainly behold, how you are blindfolded by that Man of Sins, to be●led to the slaughter, and how under the colour of serning the Almighty, he maketh you commit Idolatry.  
For if you well consider it; Idolatry properly is an observation of divine worship, such as is not in sti●uted by God in his word, but invented by man in his conceit, S●●h as was the worship of the Golden Calf, and many other sacred Rites among the I sraelites▪ and also among the Pagans, and also in your Popish Religion.  
Again, it is Idolatry to observe that divine worship, which God himself hath instituted, if it be abused by an ●uill opinion, as when Man shall usurp it to ano●●en end and use; then that unto which God hath originaly appointed it, such were the observations 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 evil and perverse opinion, viz that they were meritorious (ex opere operato) to expiato sins, they are judged Idolatry; So the old Law, which in his own time and season gave long days and life eternal to the strict, perfect 
Gloss. Interlin. in cap. 4. ad Galat.  and severe observer, if it should be now kept, is reputed Idolatry.  
So many Substantial points of Religion among you, and some less principal as they are abused by you, are openly blasphemous, maintain Idolatry, and v●●e●ly subvert Christian Religion, some of which, were they ●educed to their primitive integrity, might tend to God's honour, and effect your Salvation. Which I will exemplify in two or three points, that you may beliold your error.  
What else is your doctrine of Good-workes, unto which, as the Apostle saith we are created in Christ, jesus, which God 
Ep●es. 2.  hath ordained that we should wal●c on them; and they have likewise the promise of eternal life, but of ●eroy, not of merit; yet as they are abused by you, through a perverse in●ontion 
Conc. Trident. S●●. 6. Cap. 16. can. 32. & Zekius Ench●●d. cap. 5. p●●pos. ●  of purchasing Salvation with them, ex mer●to condigni● (which is a proud, arrog●nc, presumptuous, L●ciferian, diabolical adscription) first invented by that Aduer●ury of God's grace, Pelagius; They become not only unprofitable unto you, but plainly damnable, yea and blasphemous, because they ruinated 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 we believe that such men believe in Christ? Saint Ambrose was of another opinion when he 
●4. q. 1 a Cap. Adu●c●uit.  said; Non videtur ab his exhiberi fides Christo, a quibus evacuatur passio eius, atque distrahitur. It seemeth not that such men do believe in Christ, who go about to frustrate and distract his Passion.  
Your Mass▪ 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 profane, and blasphemous Stage▪ play, invented by cozening Mates, to deceive your simple ignorant credulity.  
So much is it abused in the use and application thereof, in making it a new Oblation for all our actual Sins; 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 everlasting to take away all the sins of believers, is made to be of no sufficience; yea, so much is it depraved, that from thence doth flow; false Religion, Heathenish Superstition, Idolatry, evil persuasions, wicked worship, infinite & intolerable errors, most impious and unsufferable Blasphemies against Christ, and against his innocent blood, ignorance of God, Invocation of the dead, Confection, Consecration, Application, and Oblation of the Body▪ and Blood of Christ, for the Salvation of the quick and the dead, Transubstantiation, Adoration, Ostentation, Circumgestation, Inclusion and Reservation of the Eucharistical bread, Satisfaction for the wretched souls of the dead, that are pitifully tormented in the false fire of Purgatory, and their deliverance from punishment, the privation of the Cup from the People, the using of an unknown tongue in the execution of Divine Offices, a profanation of those sacred Mysteries, and a mere mockery of Christ's people.  
So your Canonical hours for prayer, are turned into Idolatry; for although reading of holy Scriptures, and Prayers and singing of Psalms, are commended by God; yet Hypocrites abuse them, by a wicked opinion they have of them, intending by the Merits of these works, to expiate their Sins.  
So your Invocation of the blessed Virgin, and of the Saints, is Blasphemy; for though God will be honoured in his Saints, yet he will not give his glory unto them: now, the principal honour we do unto God, is in praying unto him; for thereby we acknowledge all his Attributes, which we translate unto the Saints, when we do invocate them by Prayer.  
But you show yourselves op●n Idolaters in worshipping your Images, with the same worship where with you worship the Prototypon, as your schoolmen and modern 
Aq. Part 3 q. 25. Art. ●. Cos●er, Exscind.  Divines maintain in their writings.  
Right Faith, must make a just difference between the Creator, and the Creature, and give unto either, that which belongeth unto him, without transfusing the propriety of the one, unto the other; So that we may not ascribe the Majesty and power of the Creator to the Creature; nor attribute the Infirmity of the Creature to the Creator: So that if Faith give unto every one, his own, his oblation is right; if he doth discern well between either, he divideth aright, and doth not sin; The defect whereof causeth Heresy; for God will endure no Corrival: for if the same honour be given unto other, which is proper unto him, Ips● 
Lactant▪ lib 1. de ●als sap. cap. 19  omnino non col●tur, he is not worshipped at all, whose Religion is such, that he only will be worshipped: for his glory will ●ee not give to another, neither his praise to graue● 
Esay 42.  Images.  
The precedent matters being duly considered, how can you avoid or acquit yourselves from the title of Heretics? or rather, how can you claim the title of Christians? You will happily say, you profess Christ, which is the proper foundation of Christians. But if we diligently consider those things which concern Christ, I must apply the words of Augustine unto you for an answer; 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 Heretics who would have themselves called Christians, but in very deed, he is not among them at all; you will pretend your assent to Christianity, but falsely▪ seeing you fail in electing those things, by which you may ass●n● unto Christ; those you should choose, which Christ himself hath truly delivered to be believed; not such as your own erroneous mind suggesteth▪ if so, though you profess the faith of Christ, but yet corrupt the Principles thereof; you are no better than Infidels. Therefore the Schoolman saith well, that In heretico discredente unum articulum 
Aquin se●unda secund●. ●. 5. 〈◊〉. 3.  fidei, non manet fides, Faith is extinct in that Heretic, that misbeleeveth one Article of the faith; for faith dependeth on its proper Object, which is the first Truth; therefore he that doth not cleave to all the Articles of faith, for this Medium, as it is propounded unto us in the H●ly Scriptures, according to the Doctrine of the Church, understanding it sound, is altogether faithless, for such a one hath not faith, but opinion suitable to his own will.  
If you object farther, that you believe the Creed, we answer Quoad sonum, non quoad sensum, the letter you do, but not the true sense: But as the father saith, De Intellig●n●ia 
Hillar. lib. de 〈◊〉.  fit Heresis, sensus & non sermo fit crimen; Heresy groweth from perverse understanding, the fault in the meaning, not in the Phrase.  
The Creed must be kept Integra, saith Athanasius, and 
In Symbols.  Inuiolata, whole without substraction of truth, and v●desiled without admixtion of falsehood.  
If any one be by Profession a Christian, but by perverse understanding an Heretic, such a one being an Isra●l●t● 
Origen ●o●il Super▪ Le●it.  by his Mother, but an Egyptian by his father, must be carried out of the Host, and for his Blasphemy against God be stoned to death.  
Linddnus termeth us Semi-Christians, and saith that we should more cautelously be avoided: But I do● advice all 
Lib. Concord. discord▪ i● 〈◊〉. ●t pag. Seq.  those that regard their own Salvation, to beware of them as Pseudo Christians, which we have proved them to be; for as their Intention is to seek after Semi-christians, who a they may deceive; So is it our purpose, to show them to be Pseudo▪ Christians; that not only the more skilful Christians may discover them, by convicting them, but the more ignorant sort, may gain knowledge by eschewing them.  
To this end our Saviour commanded us, to beware of false Prophets which come unto us in Sheep's clothing, but inwardly 
Math 7.  are ravening Wol●es.  
Which words Chrisostome expounding, saith, That we 
Homil. 19 in Cap. Math. Tom. 7.  ●ught above all things, know who are false Christians, There is nothing (saith he) doth more ruinated Christians then this, that whomsoever men see to be called Christians, they esteem them as if they were Christians indeed; But what if it be certain, that they be false Christians? for, either he is a false Christian, or thou; if thou be one, he is none; if h●e be one, why dost thou esteem him a Christian, whom Christ hath judged to be no Christian? whom God doth not confess to be his Son, why dost thou esteem to be thy Brother? But thou wilt say, How can I say that he is no Christian, whom I perceive to co●fesse Christ, who hath an Altar, who offereth up the Sacrifice of Bread and wine, who readeth the writings of the Saints, who have all degrees of holy Priesthood.  
O wise man▪ if any man doth not confess Christ, & that his Infidelity be apparent unto thee, & that thou wast seduced by him, thou wast Mad to be seduced by him; But now that he confesseth Christ, but not so as Christ commanded; Thy Negligence was the cause of thy Seduction; for he that falleth into a pit, which he did not foresee, may be termed Negligent, because he did not warily forelook: But he that falleth into a pit which he beholdeth with his eyes; Non negligens, sed Insanus dicitur, is not to be censured negligent, but mad.  
But as concerning the multitude of Ecclesiastical Ministers, take this answer; An Ape hath all the members of a Man, and doth imitate a Man in most things, and yet can never be called a Man; So Heretics do imitate all the true Mysteries of the true Church, and yet are not the Church.  
In which sense Augustine writing upon these words of the 54. Psalm, according to the Translation of that time, In multis erant mecum, in many things they were with me▪ saith thus of Heretics, Baptismum habeamus, in eo errat mecum, etc. We had Baptism common, in that they were with me; we did read the Gospel, in that they were with me; They did celebrate the Festivity of Martyrs, they were there with me; they did solemnize Easter, there were they with me; Sed non omnino mecum, but they were not wholly with me; in Schism they were not with me, in Heresy not with me; in many with me, in few not with me: But in these few wherein they were not with me; there many wherein they were with me, were unprofitable unto them, etc.  
This is it which puffeth up Heretics with a false conceit that they are true Christians, because they hold some few points common with the Orthodoxal Professors, and confess Christ in some sort, whereas indeed they neither believe in Christ, nor confess him, but make an Idol unto themselves, in the forge of their own imagination, which they worship as they please; neither do they hold wholly of Christ, and yet they will claim the title of Christians, but all in vain; and this is an Ancient practice among them.  
Christum etiam Haeretici sibi habere videntur, saith 
Super. cap. 9 Luc●.  Ambrose; Heretics, seem to themselves to have Christ; for none of them doth deny the Name of Christ; But he denyeth Christ, who doth not confess all those points which concern Christ, unum dogmatum si retraxeris, retraxisti salutem; if thou retract one Article of the faith, thou dost renounce thy salvation.  
And S. john confirmeth this saying; If any (saith 
Explan. 2.  he) transgresseth or abideth not in the doctrine of Christ, he hath not God: where the Greek Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth any violation of the faith, in whole or part.  
For this cause were Christians termed Catholics, 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 proved the Corinthians, if they were obedient in all things; and he showeth the occasion of the first coming up of that name, somewhat before, saying; when after the time of the Apostles, Heresies grew up, and that they laboured to rend a sunder, and cut in pieces God's Dove, and Queen; did not the people whom the Apostles had converted, require a proper Name, which might distinguish the unity of that uncorrupted people, unless the errors of some, should divide the members of that undefiled Virgin of God? and somewhat after he saith, Wherefore our people is distinguished from those that are called Heretics, by the name of Catholic; therefore he that is a Catholic, the same is obedient unto the whole faith, He that is obedient, the same is a Christian, and so he is a Catholic Christian; and these two must be inseparable, that we may worthily glory, and truly 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 me, the other doth display me; by the first I am proved, by the other I am signified.  
And so Christianity is termed Obedience unto 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 whosoever shall through nepharious pride forsake, or contumeliously reject, or profanely alter any point of the Orthodoxal faith, or audaciously add any thing thereunto, are not to be reputed Christians, but rather Antichrists; for even as the Adamant, which is the most precious of all Stones, is of very great esteem, if so be it be perfect, sound, and whole; pure, bright, and without spot or slaw; but if it be soyl●d, dark, or otherwise deformed, and broken, is of no regard.  
So the Christian Faith, (if it be such as will save thy Soul) must be whole▪ perfect, not contaminated with the impure filthiness of the leaven of humane Doctrine; ●ot diminished, violated, and cu●talled, by rejecting the chief heads of sound Doctrine, or by adding superfluities, or by lopping of necessaries, or usurping strange Inventions: ●or as Augustine saith, 
Lib. c●●● julian▪ P●lag. cap. 2.  speaking of the fundamental points of Faith; That if a man should in disputation subvert but one of them, totum quod in Christum credimus, is auferat necesse est, he must needs confound the whole faith of Christ.  
Therefore Saint Paul thundereth out an Anathema Impartially, against him whosoever he shall be, 
Galat. ●.  that shall preach any other Gospel, than he had preached; Licet Nos (saith he) Cur non potius sed l●cet ego? why not I, rather than we? he meaneth, that though 
Vincent. Lyrin. count. Har▪ cap. ●●  Peter, though Andr●w, though john, though the whole society of the Apostles should preach other Doctrine that he had done, let him or th●m be accursed: Tremenda districtio, here is terrible severity, propter adserendam primae fidei tenacitat●m ne● sibi, nec ●aeteris Apostolis pepercisse: That the first faith may be maintained inviolated he spareth neither himselelfe, nor the rest of his fellow Apostles: this is not all; but he mounteth up into Heaven, he dareth the heavenly Angels; and good reason to, says that worthy Orthodoxal Bishop of Constant●nople; Ministrare namque praeceptum 
Proclus lib. ad A●●en contr● Nesiorium.  est Angelo, non dogma componere; Angels are ordained for ministering Spirits, not for to frame Articles of Belief.  
The end is, that such a one shall be 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 ancient holy Christian Emperors, Theodosius and Valentinian, made a Law Ne 
C● de 〈◊〉 Manicb. cap. Damna●o.  Haeretici Christianorum appellatione abundantur, sed ut cuius Scelus sunt in deserendo d●um Imitati, cius vocabulum iure videanter esse sortiti; that Heretics should not abuse the title of Christians, by usurping of it unto themselves, but that they should be called after his name, whose wickedness they did imitate in forsaking God.  
I conclude this point with the saying of that most glorious Martyr; as the Devil (saith he) is not Christ, though 
Cyptian tract. de Simply. proll●t.  he doth deceive in the name of Christ; Ita nec Christianus videri potest, qui non permanet in Euangelij ●ius, et fidei ●eritate; So, he cannot seem to be a Christian, that doth not abide in the truth of his Gospel and Faith▪ for to Prophecy, to cast out Devils, and to do great wonders on the Earth, is surely an high and admirable matter; But he that doth all these things, doth not attain the Kingdom of Heaven, unless he walk in the right path of true faith.  
And we say with our Church, that They are to be 
Artic. 18.  had accursed that presume to say, that every man shall be saved by the Law, or S●ct, which he professeth; so that he be diligent to frame his life according to that Law, and the light of Nature.   

CHAP. 2. Proveth, that Infidels and Heretics, by an Innocent life, and virtuous actions, (if they could perform any) cannot be saved, unless they be Orthodoxal Christians also; and the Error of Lodovicus Viues, is confuted.  
NOw I will propound four Objections, which men make against the former Doctrine unto themselves, to maintain their perseverance in any Religion, though it be false and impions, to be safe; annexing several Answers thereunto.  
The First, is an Innocent life, and adorned with good works.  
The Second, is a good Intention or meaning.  
The Third, is the Obligation of Conscience, though Erroneous.  
The Fourth, is the Phylanthrophy, or love of God to Mankind.  
Let us therefore examine, whither the First will suffice, or the Second excuse; or the Third Secure, or the Last assure them of Salvation.  
The First Objection may thus be made.  
What if I should not believe, that Christ is come in the flesh, with all other Articles of the Christian faith? but should notwithstanding spend my life in good works? Cannot I by these works, be numbered among the Godly and Religious, and receive a reward for them?  
This Objection is most Elegantly, and luculently answered, by Lactancius as followeth.  
Sed putemus fieri posse,  aliquis naturali & ingenito Bono 
Lib. ●. de vero cults. cap. 9  veras Virtutes Capiat; etc.  
But grant, that some one man, by natural an● innated benefit, should be able to practise true virtues, as we read of Cimon of Athens, who gave a Stipend to the needy, Invited the poor, and clothed 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 Virtues, Super vacua sunt, & ina●ia, are Superfluous and serve to no purpose, that it were a needless labour spent in attaining unto them; for all his Righteousness, 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 form and proportion; yet because that which is the principal of all, is away, it wants life, and all Sense; Therefore those Members, have the form only of Members, but not the use;  
So is it likewise, where there is an Head without a Body; unto which, he is like, who knoweth God, yet liveth unrighteously, for he hath that only which is the Chief, but in vain, because he wanteth virtues' in stead of Members.  
Therefore that the Body may be living and sensible, both the knowledge of God is necessary, as it were the head, and all Virtues, as it were the Body;  
So there shall be a perfect and living man, yet the chief shallbe in the head, which though it cannot consist without all, yet it can with some members. Yet it shallbe a centaine vicious and weak creature, but so that it shall live, even as he that knoweth God, and si●neth in some matters; Da● enim veniam peccatis Deus; for God doth forgive sins▪ so that a man may live 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 understand nought; all their learning and virtue, is without an head, because they know not God, who is the head of virtue and learning; whom, whosoever doth not know, though he do see, yet is he blind; though he do hear, yet is he dea●e; though he do speak, yet is he dumb: but when he knoweth the Creator and Parent of all things; then he shall hear, and see, and speak, for he beginneth to have an head, in which all the senses are placed, that is, Eyes, Ears and Tongue.  
For verily he seethe, who seethe 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 lively Precepts to his breast; he speaketh, who discoursing of heavenly things, declareth the power and Majesty of the most excellent God.  
Wherefore, there is no doubt, but that he is , who hath not the right knowledge of God; and all those virtues which they think they have, are found in that deadly way, which is altogether darkness: Therefore in vain doth any one slatter himself with the possession of those Idle Virtues; And he concludeth that Chapter a little after, in these word's.  
Ergo in dei agnitione, & culturerum summa versatur etc. Therefore the whole matter consisteth, in the knowledge and worship of God; In him is the whole hope and salvation of man. This is the first degree of wisdom, that we may know who is our true Father; and that we worship him only as we ought; let us obey him; let us serve him most devoutly; let all our practice, care and actions be but to purchase his love and favour.  
Hitherto Lactantius; whose judicious Discourse I thought good to propound unto you, rather than to ●aile or falter in mine own poor, and barren Invention.  
And this is confirmed by holy Writ, where it is said; that, Whatsoever is not of faith, is sin; upon which words 
Rom. 13.  saith Augustine, Where the knowledge of the eternal truth is a wanting, falsa virtus est etiam in optimis moribus, the best virtues are but deceitful shadows; yea, saith another, The whole life of Infidel's is sin, and wholly unacceptable unto God, Etiamsi ea quae agunt, sunt bona de se; though their 
Bonauent. Super▪ 2. Sent. Dis●. 41.  Actions be good in themselves.  
But say that there were all Moral Virtues 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 be found, who never ●ell; but that one grain in him, as in a Pomegranade should be● rotten: whence I argue thus; if they expect a reward for Virtue, they must likewise be pleased to receive punishment for their vices; Shall we receive good at the hand of 
●ob 2  the Lord, and not receive evil? justice requireth no less; The reward thou dost expect, is beyond the merit of thy Virtues; and wilt thou murmurre if thy punishment be proportionable to thy faults? Behold, thou that boastest of the perfection of thy Virtues, dost want justice, the foundation of all, and consequently art unjust; we who are Christians, confess that we have very few virtues which shall be rewarded above measure, innumerable vices to receive their punishment; we say this is just; and yet through mercy are we saved; which mercy, is content to accept another to undergo the punishment, and to give us this person, his own Son out of the bosom of his Father, jesus Christ the Righteous, and he is the propitiation 
〈◊〉. Joh. pri●●a cap. 2.  for our sins, that we may truly say with the Kingly Prophet, In him Mercy and Truth are met together, Righteousness 
Psal.  and Peace have kissed each other.  
We sinned, he suffered; we are acquitted; we know our want and our reliever also; our want maketh us seek, his promise and our confidence maketh us obtain; that which thou canst not because thou knowest not, nor dost acknowledge thy want, and therefore dost not seek, nor knowest not where to seek, or whom for an helper, and that because thou winkest, or stoppest thine ear, unleast thou shouldst see or hear him who cryeth unto thee, Come unto me, all ye that are weary and laden, and I will ease you; Take my yoke on you, and learn of me, that I am meek and 
Math. 11.  lowly in heart, and you shall find rest unto your souls, for my yoke is easy and my burden is light. This is he unto whom we cleave, unto him have we bound ourselves and that worthily▪ for there is no other name under heaven whereby we 
Acts. 4.  must be saved, but the name of jesus.  
Whosoever therefore doth not wholly rely on him with the Christian, must inevitably perish.  
Wherefore Viues, a man otherwise of excellent learning, and sound judgement, is as fare beside the right mark, as is distance between Heaven and Hell, in affirming, That 
Comment. in lib. 18, cap. 47. d● Civit. Dei.  those who being borne in the most remote Territories, beyond the main Ocean, and never heard any thing of Christ, but if they keep those two great cammandements, wherein consisteth the Law and the Prophets, viz. Loving God and his Neighbour are as acceptable to God, as Baptised Christians; Quum Spiritum Sanctum, non secus quam Apostoli meruerint & acceperint; Seeing they have discerned and received the holy Ghost, as well as the Apostles, & that because they sought out the righteousness of the Lord: So great a matter is it, saith he, to have a desire to be good, though thou canst not find a man to teach thee virtue; whereas our Savioursaith, That he that believeth not in him is condemned already, even for this cause, that he hath not believed in the name of that only 
john 3.  begotten Son of God, whereas the knowledge of Christ is life 
17.  eternal.  
And whereas he pretendeth that they might perfectly perform the Law, following nature for their Guide, their Conscience being their Law, & consequently be saved by their virtuous life; as many Christians on the contrary, having the knowledge of he Law, do notwithstanding transgress against th● law, and thereby incur damnation.  
I answer; that there are many Christians wicked, but there are no Pagans to be found good; for, though some of them were accounted to be good, yet they performed all their Actions for▪ vainglory; But he that is good for vain glory, and not for the love of Goodness itself, if opportunity second him, he will follow evil desires; And therefore I say, that as daily slips of infirmity do not hinder the true penitent Christian from life eternal; for without such no man can spend this wretched life: So some virtuous Actions, of which the most impious man cannot be wholly destitute, cannot further the infidel to everlasting Salvation; because he doth them to a wrong end, as for vain glory.  
Neither can he say that God is unjust, if he do not give him life eternal, for a reward of his virtues; for God doth recompense them with temporal blessings, at which they most aimed and looked not beyond; hear the mystery revealed, by the Author of the imperfect work upon Saint Mathewes Gospel: where he saith, Si fidelis 
〈◊〉. 26.  fec●rit opus bonum, & hic ei prodest, etc.  
If a Believing Christian doth act a good work, it doth profit him in this life, to deliver him from evil; and in the next life to receive the Kingdom of Heaven, but rather there then here.  
But if an Infidel doth a good work, his work doth profit him here in this life, and God will render him good things here, for his work, but it will not profit him in the life to come; neither is he placed among the faithful because of his work, and justly too; Quia naturali bono motus, fecit bonum, non propter Deum; because he did act that good deed, by the mere motion of nature, and not for the love of God.  
And I say, though a man should perform true virtues, and yet be destitute of the knowledge and faith of Christ, he could not be saved; for what good had it been unto Saint Paul, to have kept the righteousness which is of the Law, if he had not known Christ? Seeing our Saviour saith v●to the jews, Except ye believe that I am he, ye shall dye in your sins: In consideration whereof, Saint Paul ●enounceth 
Io●. 8.  all confidence in his righteousness which is in the Law, touching which, he was unblameable, that he might gain the excellent knowledge of Christ jesus, accounting all 
Philip. 3.  things to be dung that he might win●e Christ, that he might be found in him, that is not, having his own righteousness, which is of the Law, but that which is through the faith of Christ, even the righteousness which is of God through faith.  
But these works in a Believing Christian, are profitabl▪ because they are done by them, of love toward God, i● whom they believe, and that with great humility; o which love Infidels being destitute, th●ir works are meers vanity; for it may be, That some may believe ther● is a God, and yet not love him, as the Devils do, Who believe 
jacob. Cap. 2.  and tr●mb●e▪ but it cannot be, that any one should love God, who doth not believe in him; because every one may believe a thing to be which he doth not love, but no man doth love that which he doth not believe to be; but the Apostle saith, that, All good works cannot profit, if love of God be wanting; yet though a man have a true knowledge 
1 Cor. 19  of God Historical, and that faith which could work miracles, and yet be void of the true faith, which worketh by Charity, they could not profit.  
If therefore those works which are acted by him, who hath that faith of working miracles, do not proceed from a love toward God, and to the end he may be glorified in them, are unprofitable; how shall those works which are acted by him who hath no faith, be conducible to procure eternal life?  
You are therefore dangerously deceived, who presume that God regardeth not what, or whether we believe, or not, misapylying to that purpose which the Apostle 
Rom. 2.  saith, To every man that doth good, he will give 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 be to the unbelievers? which is not given unto any, but unto those who are justified, for those whom God 
Rom. 8.  hath justified he hath also glorified.  
Or what honour shall be given to Infidels? When Saint Peter teacheth, that it is not given, but only to those that believe. Or how shall there be peace unto him, who is not 
Ephe●. 1.  redeemed with the blood of I●sus Christ? In whom God hath pacifiea the things which are in Heaven, and in Earth; for he is our peace, who hath made of both, one.  
But this peace cannot be possessed, without the faith, and love of Christ, for we being justified by faith, have peace 
Rom. 5.  with God, through our Lord jesus Christ, through whom we have entrance by faith into this grace, wherein we stand, and rejoice under the hope of the glory of God.  
This hope doth not make us ashamed, because the love of God is poured forth into our hearts, by the Holy Ghost, who is given unto us; for we have received the spirit of Adoption, whereby we cry, Abba, Father.  
That therefore men may be made the Sons of God, they receive the only begotten Son of God by faith, and by his gift, they receive this power from the Lord, that they may believe in him, and appertain to the number of the Sons of God; For as many as received him, to them he gave▪ power to be made the Sons of God, even to those, 
john 1.  that believe in his name.  
In their hearts he writeth his Law: that is, the Law of 
jerem. 31.  Faith, which being inspired, doth justify. This Law, God doth write in the hearts of his people, not by the Condition of Nature, but by the bounty of Grace; not by the free will of Man, but by the Ministry of the preaching of the Gospel; not in stone, by the Letter of the Old Testament, but, in the heart, by the Spirit of the living God.  
He writeth therefore the Law of faith, by which God justifieth the Gentiles, that by giving grace, he might renew Nature. And for this cause he diffuseth Love, which is the fulfilling of the Law, by his Spirit, that he may make men labour to fulfil that which he commandeth; and he bestoweth the grace of Illumination, by the Spirit of faith, that therefore faith might work by love, that which is pleasing unto God.  
The which, as long as it is not in Man, whatsoever hath remained in man written by the Law of Nature, without the Law of Faith, doth not possibly save him that doth thereafter; because God doth justify no man without Faith, neither can it purchase salvation unto 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 Society, without faith; if it be fulfilled, cannot suffice to save the Soul, as Dives would prove. But that Law, by which a man knoweth, and loveth God, by believing in him; not by which a man grown proud, doth challenge unto himself good works, or faith itself; but by which he doth with humble subjection, ascribe both his Faith, and his Works, unto God, who doth work them mercifully in him; for this is the nature of true faith, so to compose and direct a man's 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 unto God, to make him able to do that which he commandeth; and when he doth good works as a believer, he acknowledgeth, that he is helped wholly to perform them by the grace of God.  
But we say farther, That he that doth not believe, cannot have any true virtues, as we have proved before in part, and we add beside, that as faith without works, is no faith, so works without faith, are no works: Saint Jerome saying, Sine Christo omnis Virtus in vitio 
In cap▪ 3. ad Galat.  est, Without the faith of Christ, no virtue is faultless; yea, were they present, they could be of no continuance.  
For if so be, the threatening of Hell, the promise of Heaven, the exemplary lives of invumerable Saints, and all other means, which we can use, can hardly among us, who are Christians, preserve m●n in virtuous actions; what can we think of those, who living in Infidelity, and are destitute of these furtherances? But that they are so fare from being preserved in the practice of virtues, that it is not possible, but that they should become stark naught and vicious.  
Therefore I conclude, That an innocent life, and virtuous actions without the faith of Christ, cannot suffice to salvation.  
And I do add further, that good deeds being found in any one, who professeth Christ otherwise then the Scripture teacheth, and the true Church believeth, are wholly unprofitable, and no better than the forenamed false virtues of Infidels: for Vbi sana fides non est, non potest esse Institia; 
24. q. 1. cap. ubi Sana ex ●ugustin●.  there can be no true righteousness, where there is no sound faith.  
Therefore let no man deceive himself by confidence in an innocent and virtuous life, if h●e die in a damnable and heretical Religion, such as is Popery; hear Saint Augustine for a Summary; Constituamus aliquem castum, continentem, 
Lib. 4. de Baptis●●●.  non avarum, non Idolis seruientem, etc.  
Say there is a man, who is chaste, continent, not covetous, no Idolater, given to Hospitality, to Alms, no man's enemy, not contentious, patiented, quiet, hating no man, envying no man, sober, thrifty; but withal an Heretic; Nulli utique dubium est, propter hoc solum quod Haereticus est, regnum Dei non possessurum; No man doubteth, but for this cause only, for that he is an heretic, he shall not inherit the kingdom of God.   

CHAP. 3. Declareth, that a good Intention or meaning toward God, availeth not Heretics, to preserve them from damnation, without the right knowledge of the true faith: where is proved, that Negligence and Ignorance, in matters of Faith, is damnable, which ought to be expelled, and prevented by diligent reading, and examining of the Scriptures; with a detection, and con●iction of the Popish political tyranny, in prohibiting the Laity, from the reading of the Scriptures: containing also an Apology for our Ancestors, of the Laity, who, (for the most part) died true Christians, under the domination of Antichrist, as is plainly proved at large; and that the estate of the Papists, who live under Protestant Princes, is damnable, unless they renounce Popery.  
THe Second Motive, whereby men are persuaded to persist in their Native Religion, though false and impious; is the pretence of a good Intention.  
They say; Whatsoever the religion be, whereof they are unable to judge, yet their meaning toward God in respect of his Service, is good; and God respecteth and accepteth the mind, and the Intention, which is sufficient to excuse them, rather than to entertain another, wherein they may be deceived also, because they are not judicious, to discern between truth and falsehood, in matters of faith, and subtleties of religion, and it is better to obey ignorantly, then to change religion doubtfully, so they mean well towards God,  
I do make this answer unto such senseless souls.  
That it is one thing to have a Good Intention or meaning; another thing to have a right Intention;  
An Error may easily insert itself into a Good Intention, and so corrupt it, and howsoever in respect of the End, the intention may be good, yet other Circumstances may mar the matter. A right Intention, is the working of our will, whereby it proceedeth by d●e means unto a good end:  
From whence it followeth; That if the End in itself Good, ●e not rightly intended, neither the End is good, nor the Intention right; As a work in itself evil, is not made good, by the good End, for which it is intended; as if one should steal, because h●e would relieve the necessity of the poor, contrary to St. Paul's 
Rom. 3.  rule; We may not do evil, that Good may come of it. So here, if the End be Good, yet if the means be not good, the deed must be evil; for Error and Ignorance spoileth the matter, as the Lord speaketh, Therefore my people are gone into captivity, because they 
Esay.  have no understanding: So we may say of Heretics; They are chained by the Devil, with the strong band of Blasphemy, because they are without knowledge and understanding of the law.  
This is it which subverteth Religion, when men are blinded in the choice, and discerning the difference, between Truth and Falsehood, erring from the right scope, to the infinite damage of their Conscience.  
So the jews were persuaded, that they had done God a singular piece of Service, when they executed their wolvish freity against the Christians.  
With the like ●ury was Paul enraged against the Christians, persecuting them with menaces and threats, with a zeal of piety, but such as was erroneous, and not according to knowledge; it was not done with judgement, and preconsideration of the cause, not by the impulsion of God's Spirit, which God will have tried by his word, whither it be his or not.  
And hence ariseth so many Errors in choice of Religion, because men are destitute of God's Spirit, which should secure and certify our spirits of the Truth; There is a way (saith Solomon) that seemeth right to a man, but the issues thereof are the ways of 
Proverb. 14.  death; Therefore ignorance of God's law, is the ruin of true Religion; for, Colere & amare, quem Ignoras, non potes; Thou 
August.  canst not worship and love him, whom thou dost not know: zeal without knowledge, is a vehement coarse in the wrong way; wherein the faster thou dost run, 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 run swiftly out of the way.  
Though thou fire Iron never so hot in the Furnace, yet it will receive no form without the Hammer; right judgement must guide the zeal of thy will, for the Will is blind, and must be Directed by the understanding.  
Wherefore the Intention is not made good by the E●d, which it propoundeth, but as the Schooleman saith, it must have Pedem 
Bonauent. Sup. 2. Sent. Dist. 41.  Affectus, & oculum Intellectus, the foot of Affection, and the Eye of understanding; the one in respect of the End; the other in respect of the Means to be used to attain to this End; And either of these must have his Director; the understanding must have Faith, the affection Charity.  
Whereupon saith Bernard; Two things concur to the singleness of the eye, Love and Truth; The one will be Lumen illustrans, 
Lib. de precept. & dispens.  A light to shine, and show him the way, the other will be Virtus adiuvans, a power to strengthen and further him; for there are two things necessary for him, that will attain to his journeys' end; First a light, by which he may See; Secondly right footing: for want of the first, the Blind looseth his way: for want of the Second, the Lame doth not attain to his journey's end.  
Briefly, as Bernard saith, How can the Eye of the Intention be single, with Ignorance of the Truth? Yea though a man love God, 
Ibid.  and do evil Ignorantly: but he that wanteth neither good, hath a true single eye: Amorem boni, & cognitionem veri, The love of that which is good, & the knowledge of the truth: if one fail, the whole doth fail, for Bonum ex causa Integra causatur, malum ex particularibus consurgit defectibus; Good is perfected by a complete 
Scholar's. ex Dio●is de diu. nom. ca●. 4.  cause, but Evil followeth upon the defect of a particular. Hereupon Gerson saith, that in the description of a Right Intention, these two words, Debitum & Debito modo, must be taken Coniunctim, Indivisibly together: But in the description of a perverse, or corrupt Intention, these two opposite words, Indebitum & Indebito modo, may be taken, Divisum, Apart; Seeing either of them apart, is sufficient to cause a corrupt Intention; for more points are Necessary to the constitution of virtue, then of vice; yea, the defect of one of those points, which concur to the constitution of virtue, is the change to vice; for to make a good Intention is requisite, an integrity in the End propounded, and the means used.  
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 sin: be spoken of true not of false faith: 
●om. 13.  Therefore it is not of true faith, that we believe that to be● Good, which is Evil, for it is false, and therefore a Sinne.  
Whither therefore, thou dost think falsehood to be Truth, or Truth to be falsehood, either is a sin; for neither cometh of faith; therefore, that thou may est not be deceived in thy well meaning, thou must have Charitatem in Intention, Love in thy Intention, and Veritatem in Electione, Truth in the choice of thy 
B●ru.  Religion.  
For if thou dost love God, and yet dost not serve him according to the Truth of his word; thou hast the zeal of God, but not according to knowledge; therefore thou art not excused, by doing that which thou dost believe, aught to be done; for thy belief being evil, yea being no faith indeed, but a light rash Credulity, maketh thy purposes (like that wicked ones prayer) to be turned into sin: and the devil doth deceive thee, by making thee conceit it to be faith; for as Pirates at Sea, are wont in the dark time of the night, to set up lights, in places full of sandy shelves, and hidden Rocks, thereby to allure Passengers (under hope of attaining to an haven of Safety,) to shipwreck and destruction: Such is this light of false faith, kindled by the Spirits of the Air, not whereby they may save the poor Sailors on the Sea of this world, and the floods of this wretched life; but by which they may sink them into the bottomless pit of hell and damnation.  
In this respect, St. Paul saith, that Satan transformeth himself into an Angel of light, Therefore we that wa●t on the floods of this life, must not believe every light, unless we fall among Heresies which ruinated the soul, 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 intent the true worship of God, and yet commit Idolatry, as you Papists do● in your 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, or worshipping of the Sacramental Bread, which is mere Idolatry: therefore Bonaventura saith, 
●●p. 3. Se●t. dist. 9  that a man may be deceived 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 devil transformed into an Angel of light, intending it unto God. Neither may his ignorance excuse him, for he hath a triple help assigned him to prevent error. First the prediction of the Scripture, saying, Many shall come in my Name. 
Math. 24.   
Secondly, prayer unto God for inward illumination.  
Thirdly, suspension of his Credulity, For we must not believe 
1 joh. 4.  every spirit, but try the Spirits which are of God; otherwise if he be an Idolater, he may be justly taxed, for worshipping he knoweth 
joh. 4.  not what.  
In vain do we believe to attain 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 Contrary or By-way, we will not be reclaimed, but go forward therein presumptuously, notwithstanding, admonition and direction of cunning guides, whom we despise.  
Which is as much, as if a man who is drunk, should think himself to be sober, and do all as a drunken man doth, and yet thinks himself to be sober, and would be so accounted by other: Such are they, who being ignorant of the Truth, have a seeming show or shadow of the same, and do evil as if it were good, and run on to destruction, as if it were to salvation; yea, and bind themselves by their supposed knowledge, to persist in their ignorance and error, rejecting the means of Reformation, saying with the wicked, We will none of the knowledge of thy ways. 
job. ●1.   
O bloody devotion, sprouting from that Hellbred Ate, which made the Heathen to sacrifice their sons and daughters to the devil, and causeth the like in you, that are devoted vassals to the Pope, in respect of your souls and your children also, who may truly cry out against you, Parents sensimus p●rricidas, we have 
〈◊〉.  found our Parents, the murderers of our Souls; for prevention whereof St. john (as I have said) would have us try the spirits, whither they be of God; if through negligence to examine, and find out the truth, thou art deceived, the fault is in thyself, for as Chrysostome saith; They cannot excuse themselves from condemnation, 
Ho●●il. S●p. Math.  who had means to find the truth, if they had a desire to seek after it, for if the truth be the salvation 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 seek after us.  
And surely Negligence in learning the Grounds of Christian Faith, is the chief cause that suffereth Man to fall into error, when men are careless to seek after God's help, therefore they are worthily deprived thereof; is not he worthy to have his house dark, that shutteth up the doors thereof, and the windows, against the bright beams of the Sun●e, which would enlighten it?  
Such persons must know, that faith is not Natural, but proceedeth 
●phes.  from the Election of God's goodness, and is Donum Dei, the Gift of God; for were it Natural, all men would hold the selfsame Faith, nor should there be so great dissension about it, as we see at this day; therefore it is to be sought of God; and therefore as the Sun is not to be seen, but by his own light; So the Sun of Righteousness, whereby the day spring from an high hath visited us, is not to be seen, but by the light of God● grace; But because many are rebellious against this light, therefore they are wilfully blind.  
Another cause, is Aversion of the understanding from those things which are to be believed, and from those which might induce them to believe them, and conversion unto Error; for as he that hath his eyes turned from those objects, which he should behold, and turned unto other, in that Aversion cannot see what he should; Such are those, who embrace false opinions, and damnable Sects, with such contumacy, that they will not vouchsafe to think or hear of the contrary, and stand out with so great an hatred against those, who hold the truth, that they will not so much as give care to their Arguments; but resist the holy Ghost, who speaketh by their mouth; of which sort of men Solomon spoke truly; A fool hath no delight in understanding, unless thou dost soothe him in the conceits of his own heart; as the v●lgar translation 
Proverb. 18.  hath it.  
For as Vigilius saith, Man's mind being before poisoned with 
Lib. 1. contra Eutichen. fla●●● sub. J●it.  the error of false opinion, is grown obstinate against the entertainment of the truth, nor will yield to any testimony be it never so Authentical; for it had rather maintain a false conceit, wherewith it is once infected; then renounce it, though it be reputed with never so good authority.  
Therefore St. Paul holdeth such Incorigible, and not to be dealt withal, who after the first and second admonition, persist obstmate, 
Tit. 3.  and censureth them condemned, even by the verdict of their own conscience. He that seethe an imminent danger, and runneth upon it, is the cause of his own destruction; or if a man would go unto a place, and knoweth not the way which leadeth thereunto; but having a convenient guide to direct him at hand, enquireth not the way, is not the cause of his going astray, to be imputed unto himself? If thou seest a Stranger or blind man, to go out of the way, thou art bound to recall him, and direct him aright, and to deliver him from danger, much more thyself.  
Wherefore that Negligence in not seeking the way of truth and salvation, is culpable and damnable, neither may you pretend Ignorance; For, God gave his divine precepts to this end,  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 Orthodoxal Christian, the other a Popish Heretic, and be not able of himself, to judge whom he should believe, would God require at his hands, that he should divine which is the true Faith?  
I answer, that in this case, he must implore God's help, as Augustine saith, and earnestly entreat him, that he would enlighten his heart and understanding, to that part of the contradiction which is true and acceptable unto him; and we may presume, that God in his mercy will open unto him that so knocketh, and that (if his negligence in seeking after the truth, or some other soul Sin hinder not) God will so work in his heart, that he shall not give way unto error, for God preserveth them that love him. 
Extra de spons. cap. juvents.   
Otherwise, if he fear to be perplexed, he must follow the counsel of the Law; Semper in re dubia, securior & tutior pars est eligenda; in every distress by scruple or doubt, we must cleave unto that part, which is most secure and safe.  
But the Religion of the Protestants is the most safe for the Soul, especially in the fundamental point of justification, as their best Divine after long cavillation confesseth in these words. Propter incertitudinem justitiae propriae, & periculum in an is gloriae, tutissimum 
Bellarum. lib. 5▪ de justisicat. Cap. 7.  est; fiduciam totam in sola Dei miscricordia, & benignitate reponere; Because of the uncertainty of our own righteousness, and the danger of vainglory; it is the safest way, to repose our whole trust in thealone mercy, and love of God.  
The which, when he proved to be true by many testimonies of the Fathers, he concludeth his Chapter with these words following; His accedit ratio manifesta, etc.  
And reason confirmeth the former position; for (saith he) Either a man hath true merits, or else he hath not; if he hath not, he is dangerously deceived, and seduceth himself 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 unrewarded.  
To this purpose, and almost in the same words speaketh Rosfensis in his Book De fide & miserecord●a Dei. 
Ad Axie●●● 12.   
But above all, that we might be unexcusable, God hath assigned unto us a certain remedy to prevent error and heresy, 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 ye 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 unto the Scriptures.  
Our Lord said, that the Sadduces error sprang from their Ignorance of the Scriptures; for which cause St. Jerome would have us 
In lib. 3. in Epla. ad I phes. cap. 4.  read them diligently, that like cunning exchangers, we may be able to discern good coin from counterfeit; for as another saith, They who are conversant in the Scriptures, cannot be deceived by 
T●co●●. Sup. cap. 15. Luc.  any means, for they are the Lantern, whereby the thief is descried.  
The abridging hereof from the people, hath been in all ages, the cause of ruin of Religion.  
Our Saviour chargeth the Lawyers, that they took away the 
Luk. 17.  key of knowledge, they would not enter themselves, and hindered other who would enter into the kingdom of heaven; On which words saith Lyra, Similes sunt Doctores Ecclesiae, speaking of his own time: Such are the Doctors of the Church, who hinder the understanding of the truth, which is necessary unto Salvation, with strange and curious words and opinions.  
The Doctors and Teachers in the Romish Synagogue, (where Satan dwelleth) imitating the advice of Varro the Heathen Philosopher, preach unto the simple credulous people mere falsehoods, and shut up the truth Inter par●etes scholarum, within the precincts of their Schools to be disputed of, though by their disputations, they never attain unto it; Neither will they suffer the people to search any farther, or to seek for the truth, lest they should forsake their damnable falsehoods.  
And this was an old policy of the Pagans, whereof saith Lactantius, Hinc sida silentia Sacris instituta sunt, ut nesciat 
Lib. 5. de justitia. cap. 20.  populus quid colat; Cunning fellows silenced Men from acquaintance with sacred matters, that the multitude should not know what they worshipped.  
In what a miserable case are such people? who believe they know not what; not being able to give a reason why they should be persuaded, but fly only to the judgement of their Ancestors; that they were wise, and hang on the opinions of their seducing teachers, that they approve, they know what is best, and consequently bear have themselves of their senses, & rob themselves of reason, while they give credit to their errors, and thus being wrapped up in ignorance, they know neither themselves, nor their Religion; But like the poor seduced people in the time of Arr●anisme, Credunt, quod non credunt, 
Hillar. ad Constant▪  Intelligunt, quod non intelligunt; They believe without faith, they understand without knowledge.  
This is no faith, but Folly, not effectual to Salvation, but bringing certain damnation; Constat fidem st●ltam non prodesse, 
Aug. in qu●st. ●et. test. qu●st. 43.  sed pot●us obesse; It is certain, that foolish faith doth not profit, but rather hurt; yet this is the thraldom of the poor people, who believe this deceitful opinion, that, Minores saluantur in fide Maiorum; The ignorant Lay-people are saved 
Bellarm▪ lib. 1▪ the Justific. cap. 7.  by the f●ith of their learned Priests, be their faith mere falsehood, whereof saith the great Cardinal;  
T● per obedientiam, etc. Thou canst not be deceived by thy obedience toward thy Prelate, whom the Church doth bear, 
Cusa. lib. 6▪ Exc●t●t▪  yea, though he command other things, than he ought to do; unreasonable obedience, is the most sound and perfect obedience, that is, when you obey without ask 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 than brute beasts; and therefore say they, Pearls are not to be c●st unto them, because they be sw●ne, nor holy things, because they be dogs.  
But you will object and say, our Teachers are as learned and as judicious, as yours who are Protestants; and therefore it is 
Ob●ect.  likely, that they should know the truth, and consequently they would not teach us falsehood, contrary to their own knowledge; and if so they should do, and we through simple credulity and obedience toward them as our Pastors, should entertain and believe it, we are excused.  
I answer, that I confess and know, that many of the most learned of your Clergy, who have more curiously examined the Mysteries of Religion, than your ordinary Scribblers, have had the right knowledge, and true understanding in many points of faith, and those fundamental, which is manifest, in that they have held many contradictions, against the common Tenent of their Synagogue, their conscience urging them to no less, yet through fear they have reversed all, with submission to their Synagogues censure, and partly for covetousness, partly fearing they should lose the vain glory of the world, they have hidden the truth, and laboured by fraudulence, to pervert the ge●unie sense of the Scriptures.  
Thus dealt the Scribes and Phariseas, who did shut up▪ the kingdom of heaven before men; upon which words saith Chrysostome, 
Math. 23. Chrysost. abud. Al●xand▪ in desir. vitiorum. lib. 6. cap. 79. Ex. homil. 41. ●●cris 〈◊〉.  Christ would show that the Priests of the jews did all for covetousness sake; Who did certainly know the coming of Christ by the Scriptures: But they considered that if Christ had bèene believed, the custom of offering Sacrifices had been extinct, and the Sacrifice of righteousness had prevailed, and therefore by perverse interpretation, they shut up the Gate of the law and the Prophets against the people, who spoke manifestly of Christ his coming, that they might separate men from the faith of Christ, fearing least happily if Christ were believed, they should be defrauded of their Sacrifices; for they rather desired that the law continuing, their Sacrifices should be in use, by which they were enriched; And not God; for when the law ceased, the sacrifices of Righteousness should come in use, with which God is delighted, and faithful men are magnified.  
The holy Scriptures are called the kingdom of heaven, because the kingdom of heaven is laid up in them; The Gate, is the faithful understanding of them; the Preachers, are the Porters unto whose fidelity the word is committed, to teach & expound the Scriptures, & it followeth: How did the Priests shut up the Scriptures, Aliud pro alio Interpretantes; by expounding one Sense for another; as where Esay saith; Behold your God cometh with vengeance, even God with a recompense▪ he● will come and save you; then shall the eyes of the blind be lightened, and the ears of the deaf be opened, etc. These should be the signs of the coming of Christ.  
When as therefore afterward, Christ did heal the dumb, and the deaf, the jews out of a perverse excogitation said; This man casteth out devils no otherwise, but through Belzebub 
Math. 12▪  the Prince of Devils; That they might turn away the people from believing in him, or else they did shut up the Gate of the truth, when they made this Decree, That if any called h●m the Son of God, he should be cast out of their Synagogue.  
Upon which words of St. Chrysostome, a right learned and zealous Divine, who lived above 200. years since here in 
Alex. ●bisupra●▪  England, maketh this Inference of the like abuse, practised by the Clergy of his time, saying; Sic & modo Sacerdotes claudunt januamveritatis, sciunt enim, quoniam si manifesta fuisset veritas, corum Ecclesia non esset; Thus do the Priests in these days (saith he) shut up the gate of the truth, for they know that if the Truth were made manifest, their Church should have an end, and they should fall from Priestly dignity to popular vility.  
And this is the reason, why they keep the Laity in gross ignorance, lest they discerning the Truth, should relinquish their damnable politic heresies, whereupon the ruin of Baal, and his Epicurish Priests must inevitably ensue.  
For most of the substantial and accidental parts of their Religion, is nought else, but a farthel of blasphemous absurdities, invented by cozening mates, to deceive the simple people of their money; as is manifest in those of Purgatory and Pardons, of which saith one of your own Writers; Videnou● enim in dies, quod ex spelunca indulgentiarum procedunt latr●res; 
joh. Rawlins. S●●. quadrages●imal●. 94. A.  We see that thiefs come out of the den of pardons daily, who preach false things unto the people, to draw 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● own Writers concerning the Mass, pecuniary satisfaction, Relics, etc. as upon iustoccasion shall be declared. But in this hour of thei●s, and this power of darkness, what shall the people do? If the blind sh●ll follow these blind guides, they must fall with them into the ditch.  
Therefore our Lord hath forewarned, what is to be done to prevent 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 Heresies, as the Current of the Fathers expound it; he annexeth an admonition in the words following; Then let them that are in Indaea, ●lye unto the mountains, saith our Saviour; which words are thus expounded by the golden mouthed Chrysostome; Idest, q●●i in Christianitate sunt, sugiant ad Scripturas, 
Ho●●il. 49. in Math▪  etc. That is, let those who live in Christ's Church, ●lye unto the Scriptures; The Mountains signify the writings of the Prophets and Apostles?  
Our Lord knowing the confusion that was to en●ue in th● last days, therefore commandeth, that Christian men that believe in him, and desire to be established in the true faith, should be take themselves to nothing else, but unto the Scriptures, otherwise if they have regard unto aught else, they shall be offended and perish, not understanding what is the true Church; Therefore if any one be deceived in his Religion, it cometh to pass through his own negligence in the faith, because he is careless to understand the faith, which is made manifest in the Scriptures, and consequently is unexcusable, especially those who live in such places, where God's word is presented unto them, but they shut up their eyes against the light thereof. Neither can they pretend fear of heresy; Seeing the Scriptures cannot deceive any one, nor never did, who did read it to the end he might serve God the more truly, and demean himself toward his neighbour the more charitably, and order his own person the more soberly and chastely.  
Therefore it is to be feared, that the State of those P●pists, who live in this kingdom and other countries, where the Romish Inquisition is exauthorized, is damnable; for here Christ speaketh unto you, and you refuse to be acquainted with the knowledge of his ways; and therefore your good meaning cannot excuse and defend you, but your Wilful affected Ignorance will accuse and condemn you, for no ignorance doth excuse in those things which a man is bound to believe and know.  
But you will object; why should we doubt of ourselves, living and dying in the Romish Religion, seeing our Forefather's 
Ob●ect.  who departed this life in the same, are (as we hope) saved, who had they been Heretics must necessarily have perished; And you say the Romish Religion is heresy.  
For an answer; let us consider, that, not every one that believeth some points of religion, whereunto they are bound in an heretical Church, is presently censured to be an heretic▪ unless he do● willingly assent, to such particular Articles of their believe, which do derrogate from the virtue of Christ his Cross, (which is the s●le hope of the Christian) either directly, or by consequent; if he keep the Foundation whole, and hold no particular error in matters of faith against the Truth, manifested to his conscience; There is no doubt of him, but through God's 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 known in matters of faith, but only the Lords Prayer, the Creed▪ the Decalogue, the sal●uation of the blessed Virgin, and a general● superficial knowledge of the Sacrament of Baptism, and the Eucharist: and that of Penance and obedience to the Church; Though they never knew what other points the Church commanded, or belee●ed Explicite; they were prohibited from Inquisition, into farther particular subtleties of Divinity, which were to be deduced out of the precedent heads; which was a great means, through the merciful providence of God, for the preservation of the people, who by the knowledge and belief of these particulars, might have perished, as well as their great Masters▪ So that it pleased God's goodness, by that imposed ignorance, to preserve them from fundamental errors, and by their simple credulity, and implicit faith, in the principal of the forenamed points, to give them salvation; Whereas their subtle Schoolmen, and learned Divines, who disputed and broached many blasphemous absurdities, ran headlong to hell.  
For as that Ancient said; Mel●us est ergo et utilius, 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 profitable to be Novices, and have but a little knowledge, if by love we become nigh unto God, then to think you know much, and are expert in many things, if withal you be blasphemous against God.  
Infinite such persons were saved in the primitive Church; They acknowledged one God only, and the same their Creator, whom they were to worship, and that they were redeemed by 
Id. ●. l●b. 3. cap. 4.  the blood of jesus 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 forefathers in the days of Popery, they were not acquainted with the heresies of their Doctors and Teachers, but died in this confession. Viz.  
That they rejoiced, that they died in the faith of Christ, that they confessed that they did not lead their lives as they ought to have done, and that they lived so wickedly, that they merited eternal death; that they were penitent for the same, that they resolved to amend, if they did live any longer; that they believed, that jesus Christ the Son of God, was borne of the glorious virgin Mary; That he died for them; and that they gave him thankes for these benefits; and that they believed, that they could not be saved, by any other means, but only by his death and passion; and in this confession, they commended their souls into the hands of Almighty God, and died securely.  
This Confession is annexed by a learned man, unto Roffensis his Book, 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:  
 hanc formulam legenti, admiratio quaedam subijt divinae 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 divina providentia fac●um sit, ut 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, ut innumerae animae di●bolo creptae, regno Dei sunt vindicatae.  
In English thus.  
Surely he that readeth the form of Confession, must needs wonder at the goodness of God; out of which we may plainly perceive, that though the Doctrine of the Merits and Intercession of Christ, was happily much depraved and obscured, (which surely no man can deny) yet it was not wholly extinct, and oppressed, as many falsely imagine; whereas God did so provide, that in a most necessary time, namely immediately before death, the virtue and essicacie of the whole Doctrine of Christ, and his Apostles should be propounded, and exhibited pure, sincere, and void of the pollution of strange doctrine; whereby it came to pass, I doubt not, that infinite souls were delivered from the devil, and gained to the Kingdom of God. For father evidence hereof which may satisfy the most curious; Read Sacerdotale Romanum Tract. 5. part. 1. cap. 13. in the Title Visitatio Infirmorum.  
For a Summary of this point, hear what john Wickleffe saith hereof, in his time, being the height of Popery.  
Now (saith he) a few poor men and Idiots in 
Introduct▪ scripturae cap. 10.  comparison of Clarkis of School, moune have the truth of holy Scripture, against many Prelatis and religious, that been given to worldly pride, and covetis, simony, hypocrisy, and other fleshly sins, most sithen these poor men desire only the truth and freedom of the holy Gospel, and holy Scripture, and accepten man's law and ordinancis, only in as much as they been grounded in holy Scripture, either good reason, and common profit of Christian pupil; and worldly praelatis, and feinid religious, grounden hem on sinful mens statutis, that sownen pride, and covetise, and let the truth and freedom of God's law● to be known, and bringin Christian pupil in endless thraldom, and great cost.  
Moreover, it is certain 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 Emperors, States, Kings, Nations, and people, made for reformation in all ages since the first Apostasy: No man can doubt hereof, who will converse with the Counsels, and Ecclesiastical Histories of those Ages.  
Again, it is certain, that many of them laboured to gain the knowledge of Truth, by procuring unto them the use of the holy Scriptures, translated into the Mother tongue, by reading whereof, they might find the right way unto salvation.  
This is plain by the words of john Wickleffe, who in a Book 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 covetous Clarkis been wooed by Simony, heresy, and many other sins, and despisen and stoppen Holy write, as much as they moune; ●et the ignorant pupil cryeth after holy writ, to ●un it with great cost, and peril of here life, (and saith) That he himself had translated the Bible into English to save men's souls (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 vain, seeing they did not understand, wanting an interpreter; which could not be had in those days, when the Clergy detested that liberty in the Laity.  
I answer, partly with St. Ieromes words, (who I th●nke foresaw your time of the power of darkness) who speaking of 
jeron in Nahum. cap. 3.  the Christian people deceived; saith, That they should at length repair unto the Mountains of the Scriptures, and if they shall find 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 reproved.  
But thankes be unto God, he reserved Priest and people in no small number unto himself, who never bowed their knee to Baal, to teach and believe the truth.  
If I should name those of the Clergy, whose works I have read, not of the ordinary rank, but such who were eminent for learning, i●dgement, sanctity, and Ecclesiastical dignity, who ever since the first Apostasy of Boniface, from the ancient Apostolical humility and verity, to Antichristian pompous pride, and heresy, impugned in their Writings, their foul blasphemous, and Idolatrous unheard of fallacies; I should be tedious; But I refer the Reader for brevity 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 confirm so much unto us; yea, a Popish Inquisitor confesseth, that there have been Waldenses, even 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, believe, and defend, maugre the malice of Antichrist of Rome, his Locusts and Scorpions, which we hope shall in short time be entertained by other noble Nations, who as yet sit in darkness, and in the shadow of death; which God grant for his mercy sake, that it may take effect, to the advancement of the glory of Christ, the confusion of Antichrist, and the salvation of their souls, who shall embrace the same.  
Yet say, that there were infinite, who though they earnestly sought after such Teachers, but could not find them, by reason of their rarity in those days; yet we must not doubt, but that they might have saving knowledge abundantly by God's grace, and their industrious reading of the Scriptures; for as Chrys●stome saith; Fieri non potest ut is qui divinis, &c▪ It is impossible, 
Hom●l. 36. in Genes.  that he who doth seriously, and zealously study the Scriptures, should be always forsaken; for although we have not man's instruction, yet the Lord himself descending into our hearts, enlighteneth our mind, infuseth his beam into our understanding, discovereth hidden mysteries, and teacheth us those things, which we know not, only if we will apply our sel●es diligently thereunto also; our Saviour confirmeth it unto us. Ask, and you shall have; Seek and you shall find; Knock, and it shall be opened unto 
Math.  you.  
But say; that such should err in some points which they held with their Teachers; they must never the sooner be censured Heretics for that cause; for as the ancient Canon saith:  
They are not to be reputed heretics, who are seduced not by their own, but by others boldness into error; For, Qui sententiam suam quamuis falsam atque perversam, nulla pertinaci animositate 
14. ●. 3. Dixi● Aposto●us.  defendunt, etc.  
They who do not stubbornly defend their opinion, though it be false, and perverse; especially if it be such a one which themselves have not broached of bold presumption, but such as they received from their seduced and deceived Ancestors; If they seek after the truth with careful diligence, being ready to subscribe thereunto, when they have found it: Nequaquam sunt inter haereticos deputandi, are not to be censured as Heretics.  
Out of the premises, I infer this conclusion. Viz.  
That there was great difference between the State of our forefathers, who lived in that time of blindness, and yours, who live in this age.  
They sought after the Truth, when it was locked up from them.  
You behold it presented unto you, and neglect it:  
They were in darkness, and desired the light:  
You live where it shineth, and yet you shut up your ●y●s against it.  
They were subject to the rack & torture, for seeking after it:  
You have the peace of the Church, ready to receive you joyfully, and yet you despise it.  
They wanted ordinarily helps to further them in knowledge, and yet followed after it.  
You have all outward means, and opportunity to solicit, dispose, and direct you thereunto, (Oh that you had God's grace inwardly in your hearts also) whereof as yet you are destitute, and yet you reject it.  
And therefore they (as we do hope) have received from God's mercy the Kingdom of heaven, which they so earnestly sought and desired.  
But you (as we fear) for your ●ngratefull obstinacy, (if you do not come out of Babylon) cannot avoid the torments of hell, which you have justly deserved.  
Therefore if you will be secure of salvation, imitate your Ancestors in diligent Inquisition of the truth, and pretend not a good intention to protect your negligence; for you deceive yourselves, you must know, that if you will make your intention sufficient to salvation, 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.  invenire; If your intention be directed unto God, you must not cease to seek him by desire, and you must not leave off, until you have ●ound him by knowledge.  
Our Saviour told the jews, that the compliment 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 
joh. 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 wisdom of God, propounded in the word of God, it is the beginning of all truth, unto which, whatsoever is squared, is certainly true; whatsoever declineth from this line, is falsehood, and enthralleth unto Satan; Therefore we must apply our belief to this line, if we would not be deceived; if we seek not the truth, so earnestly as we ought, we are unex cusable, because we did not use such diligence as God requireth.  
Therefore that Man should not err, God hath given him as well the Understanding, as the Will: so that the Understanding is as much bound unto God in his operations, as the Affection; but it is never lawful for the Affection, to love the contrary unto God, or to those things which concern God; Therefore in like manner; it shall not be lawful for the Understanding not to believe in God, or believe in any other manner than he requireth.  
Nemo de Christo credat, nisi quod de se credi voluit Christus, 
Aug. Serm. de tempore. 145.  saith Augustine: No man may believe other matters of Christ, than such as he would have men believe of him: Thus much knew the Pagan; That every God would be worshipped after his 
Socr●t. apud Aug. lib. ●. de c●nsens. Eua●gelist. Deut. 12.  own will, and not after the will of the worshipper; and God requireth it; ye shall not do every one what seemeth good in his own eyes, but that which seemeth good in the eyes of the Lord.  
Whence it appeareth, that the Understanding hath a law given unto it, and limits in his operations; and that it is limited what to believe; 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 unto salvation, 
Dist. 37. Cap. Non omnis ex ●●gust.  unleast it be rectified by knowledge, and therefore is no protection for such, who profess a false Religion.  
And take this for a Corollary; Non omnis immunis est à pae●● qui Ignorat, etc.  
Every one that is ignorant, is not free from punishment, for happily that ignorant man may be excused from punishment, who could not find what to learn; But they cannot be pardoned, who having means to learn, did neglect to employ their diligence to attain unto it.   

CHAP. 4. Proveth, that an erroneous 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 God's law; and therefore the case of those Papists who are trained up in blindness, is miserable and lamentable.  
TThe Third Motive obligatory to persist in a false Religion, unknown, is the Conscience, which may not be contradicted.  
Let us therefore consider, how fare we are bound to follow the informations thereof; and Wither an erroneous Conscience bindeth us, as the Papists 
Aquin. Bellarm. lib. ●. de gra. & lib. arb. cap. 10.  teach.  
The Conscience therefore urgeth, to those things which are either Secundum legem Dei, agreeable to God's 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; Questionless the Conscience bindeth, Simply and Vniversally, because that with it, a man is bound by the law of God, and the Conscience which agreeth with this law, showeth it is bound.  
In the Second sort, the Conscience doth bind, as long as it urgeth a thing of that kind to be done; so that a man is bound either to depose his Conscience, or else to fulfil what it commandeth to be done.  
As for example; my Conscience telleth me, that I must use the Ceremonies of the Church, in the execution of my Ministerial function, not only because they are enjoined by the Church; but because my Conscience informeth me, that they ●ught to be used, in as much as they are not contrary to God's word, but also edisicatory to the simple; knowing also that so the case standeth with man through the providence of God, that no humane Actions can be rightly and orderly performed, without a kind of Ceremony; that is, that they be done in their due place, time, and form; for otherwise they do bind my Conscience unto them under penalty, not only of Schism, but of Heresy also, for the Church's 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 bind in those things, which may any way be done well.  
In the Third, which are Contrary to God's law; Conscience doth not bind, to do, or leave undone; but it is bound to depose itself; for in as much as it erreth against God's law, it putteth a man out of the estate of Salvation; and therefore it must be deposed, or abandoned. For whither a man doth what it commandeth, or not, he sinneth; First, if he follow his Conscience, in that which is against God's law, he Sinneth; But if he do 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 God's law, though indeed it be pleasing unto God; for All that is not of Faith is sin; for though it be good which is done, yet let the Actor constantly persuade himself, that it is evil, he sinneth, because God respecteth the mind of the Doer, more than the deed.  
Neither can you say, that such a one is simply perplexed, because he had a way to avoid it, By deposing his erroneous Conscience; which if he doth not, he is perplexed by his own fault: and if he be not able to judge of such things by himself, because of his ignorance, he must consult with the learned and godly: So that, An erroneous Conscience bindeth, but not as a right Conscience; for it bindeth not to do that, which it informeth contrary to God's law, though it believe it doth all according to the law, for than it should bind against the law, and consequently a man should be bound to do against the law, when as the law bindeth to the performance of it; So that a man should be bound at the self same time, Ad opposita incompossibilia, two contraries, which cannot stand together, which is a gross 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 err, but by the bond of God's Precept, which saith; Ne demoreris in errore; Abide not thou in 
Eccluss. 17.  thine error.  
Neither doth God accept the Obligation made by an erroneous Conscience; for as the Schooleman saith, Nullus debet ●acere 
Durand. 2. sent. dist. 39 q. 5.  quod illicitum est fieri; No man ought to do that which is unlawful to be done, therefore that which is unlawful cannot abide; But an erroneous Conscience, doth intimate that to be 
Bonav. ubi supra.  done which is unlawful; therefore it cannot bind; But in such, Conscientia ipsa peccatum est; Such a Conscience itself is Sin.  
For who doubteth, that a man is not bound to follow his Conscience, when it urgeth to that, which is against God's law; and howsoever it be true, that Conscientia est lex Intellectus ●ostri, the Conscience is the law of the understanding, yet it is not the Supreme law, for there is an other law above it, viz. The law of God, and therefore when it is said, The law bindeth us unto all, whereof it doth inform us; it is true, as long as this Inferior law informeth us nothing, that is contrary to the Superior law; which the Conscience often doth; but indeed such is no Conscience, but a mere error of fantasy.  
Rightly said Augustine; Inferioris potestatis praeceptum non obligat, si contrarium sit praecepto potestatis Super●ores, etc. 
De verb. Dom. S●r. 6.  The command of an inferior power doth not bind, if it be contrary to the command of an higher power, as if the Deputy should command something, which the Emperor should control. When therefore the Conscience erring, doth intimate any thing contrary to the Precepts of God, whose power is principal, and above all; that information of the Conscience so erring, cannot bind a man; neither is it any Obligation; which I prove thus:  
The true knowledge only of a thing, doth not take away the obligation, but doth rather strengthen & confirm it; but the true knowledge of that, which an erroneous conscience doth intimate, doth take away the obligation; therefore there was no obligation by an erroneous Conscience; you may see it plainly in this subsequent example.  
God commanded Abraham to offer up his Son Isaac, 
Gen. 2●.  But when he obediently stretched out his hand to offer him up, God commanded the contrary; and so the second Commandment repealed the former; But the Conscience doth not bind more firmly than the Commandment of God; therefore the commandment of God doth make void the conscience, that is against the same; and consequently a man in such a case, is not bound to follow an erroneous conscience.  
For Conscience doth not bind by its own immediate power, but In virtute praecepti divini, by the strength of God's 
Aquin. 2. Sent. dist. 39  law, for it propoundeth not any thing to be performed, or no● performed, because it approveth, or improveth it, but as it is commanded, or prohibited by God; and therefore one calleth it aptly Praeconem legis, the proclaimer of the Law, which 
●●el. Sup. 2. Sent dist. 39  showeth unto us Dictamina legis, the Prescripts of the Law; and so it bindeth by the Authority of the Law, which it doth insinuate unto us.  
As the judge's officer doth bind him, unto whom he doth declare the Mandate of the judge; not by his own power, but by virtue of the judge's Mandate, but no man is bound by any precept any farther, then by the knowledge of that precept; unless he be bound to know the Precept, unto which every man is bound without excuse.  
And therefore saith one; As a Lamp is placed in the midst 
Alu. Pelag. de planctu. Eccl●s.  of the house, that those things may be seen, which are in the house, and that the Inhabitants may discern whither to go, and what to do; So God placed the Conscience, in the midst of the reasonable Soul, as a light, by which he may discern what he ought to do, or leave undone; And so the bond of God's Law, and of the Conscience, is the selfsame: 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 unto an Act, it followeth, that Conscience doth bind by the virtue of God's Law; and consequently, whosoever doth make profession of such a Religion, whereof he is wholly ignorant, is destitute of conscience therein; for the Subject of Conscience is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a thing known; He therefore that will not be deceived by his Conscience, must rectify the same to the Square of God's word, which is the Truth, whereof he 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 themselves, who stand so much on their Conscience, in professing such a Religion, whereof they are wholly ignorant; for Conscience must be conformable to the law of God, and therefore to make Conscience of such a Religion, which is contrary to the Law, is to use his Conscience as a Seal of his own condemnation.  
I approve the judgement of Aquinas; who saith, that a conscience that doth err, doth not excuse in those things, Quae secundum se mala sunt, etc. which in themselves are evil, and 
Quod lib. 3. quaest. 6. art. 5.  undoubtedly against the law of God; neither doth it excuse in those things which a man might know, Faciendo debitam diligentiam; if he did use requisite diligence; which if he would do by prayer unto God, by examining his Conscience, and by consulting with the Godly, learned, and judicious, we may believe 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 infancy, have been trained up by their friends in Idolatry; for by reason of their long continuance therein, they will believe none, that reveal their danger unto them, but are like unto those who often feed on poison, and feel not the offence of it; So they having been the time of their whole life brought up in heresy, think all is safe, until they be prevented with destruction; & they think that howsoever the Religion be false, yet their conscience is a sufficient warrant unto them, against all danger thereby ensuing, which if it were true; then the Infidels should never be judged for their unbelief, nor the jews for crucifying Christ our Saviour; but they wanted remorse of conscience, and yet were not without sin; no more are the Papists; In the person of whom Paul speaketh, saying, I know nothing 
1 Cor. ●▪  by myself, and yet am I not thereby justified; Neither is it to any purpose that they say; My Conscience doth not judge me to be culpable, but contrarily doth judge me to be in the right way; for I say, this judgement is erroneous, and therefore is condemned by the highest judge: and if their conscience be their chief book, wherein they learn that, which they will retain without instability; they must know, that they are bound to correct the Book of their Conscience, if it be corrupted, by comparing it, and correcting it, by the true Book of the Generation of jesus Christ, which is the word of God; The neglect whereof, is the chief cause of the retardation from conversion, of our Pseudo-Catholiques, who having studied their whole time, in the false and uncorrected book of their own conscience, wherein they find nothing but falsehoods, yet refuse to try and examine their Religion by the word of God, but make ignorance their devotion, like those Heretics called Gnosimachis; 
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, took in hand a needless labour, for they said, that God required nothing but good deeds of Christians, and that therefore it is best for Christians to walk plainly, and not to search after the knowledge of any articles of Religion; But if you do object, that it is dangerous for you being an ignorant Layman, to look into the Mysteries of Faith, whereof you are not able to judge; but that it is more safe for you, to believe in general as the Church doth, though you do not know any of the particulars.  
I say unto you with the Father; you are deceived in your opinion; for, Tutior est Affectus vera quaerendi, quam Incognita procognitis praesumend●; The desire to seek the Truth is more safe, then that a man should presume o● things unknown, instead of things which he is bound to know.  
And farther I say, with the golden Father; If thou wouldst 
Ho●il. 44. ●ap. 23. Nath.  go unto any place, unto which thou didst not know the right way, to gain some great & necessary commodity; thou wouldst not neglect thy journey, because of thy ignorance of thy way; but thou wouldst inquire after cunning guides, and learn the direct path of them; So if thou wilt learn the way to heaven, thou must pray unto God, thou must read the Scriptures, thou must inquire of those Priests, who are the Porters unto the Scriptures.  
But if thou wilfully refuse this means, thy case is desperate; because thou lovest darkness more then light; for as he that plucketh out his own eyes, can never recover his sight; so he that hateth the known truth, Ex malitia, cannot possibly repent; for the Spirit of truth is the light of our soul; but if our eye be evil, the whole body must needs be dark.  
If thou sayest thou dost not hate the truth, but art not able to discern it; I answer, this argueth natural blindness of thy soul; for the light discovereth the differences of objects unto him that can see; which is wholly unprofitable unto the blind; pray therefore unto God, that he would bring thee out of that darkness of Egypt, and that he would open thine eyes, that thou mayest behold the wonderful things of his Laws; and that he would give thee a wise and understanding heart; Then shouldest thou behold the slavery of Egypt, and tyranny of Pharaoh, which in that time of palpable darkness thou couldst not 
Exod. 10. Prou. 2.  see; But when wisdom entereth into thine heart, and knowledge delighteth thy soul, then shall counsel preserve thee, and understanding shall keep thee; and deliver thee from the evil way, and from the man that speaketh froward things, that is Antichrist; and from them that leau● the ways of righteousness, to walk in the ways of darkness.   

CHAP. 5. Answereth Objections made from the divine Philanthropy or love of God, unto mankind, who (say they) will not condemn unto everlasting death, such infinite multitudes of people, who die in infidelity, and Heresy, and save but only a few true believing Christians: where is plainly proved also, that very few, (in respect of those, who are to be● damned) shall be saved.  
ANother Reason, which is the last and of greatest moment, is a certain blind kind of pity; whereby such persons become impious against God; and while they think otherwise of God, than the truth is, they offend against the Truth; and this is drawn from the Divine Philanthropy, or love of God unto man; they demand how God's mercy should elect so few unto Salvation, and forsake so many unto damnation, especially seeing he is more prone to save, then to condemn, or that his Mercy is not less, to take pity, and to pardon, than his justice, to revenge and punish?  
They say, it standeth not with the goodness of God, to be cruel against his creatures, and that he should suffer any of those whom he hath made, to perish; And thus while they think, They honour his goodness, they offend his Truth.  
From whence they conclude, that the immensity of God's mercy and goodness is such, that he will save every man in his own faith, law, sect, or religion, if so be he believe the same to be good and pleasing unto God.  
They argue farther; That it is a great presumption to suppose, that a few Christians, should think themselves only to be saved, the whole remaining multitude of evil Christians, which fare exceed the good in number, beside jews, Saracens, and Pagans, being cast off to destruction; Doth it stand with God's Majesty who is Lord of heaven and earth, to have more slaves than freemen; more adjudged to torments, then faithful Subjects? Why should the merciful God create so great a multitude of those to be damned, and not rather save them? I would have these men to know, that; Qui puis fuit ut non existentia crearet, justus est ut errantia et 
Hugo de Sancto Vict. lib. 1. de Sacram. part. 8. cap. 5.  delinquentia Indice●; As God is merciful in creating those who before had no being: So he is just, to punish them that e●re, and offend against him.  
It is certain, that he created them out of the riches of his goodness, and bestowed many great gifts on them freely; But he never punished any without their most just desert: Whence it appeareth, that the justice of God, is the efficient cause of their damnation; but their own evil deserts are (as it were) the material and meritorious cause of their perdition.  
But that there are so many damned, and so few which are, and shall be saved; is caused partly by the justice of God, partly through want of disposition in Man, to receive and entertain God's mercy.  
Therefore whereas some do reason, from the inclination of God's Nature unto mercy, and that therefore he should save all, or at the least, more than h●e doth condemn;  
I do answer: That God's nature is not different, So that he should have more mercy than justice; for whatsoever is in God is infinite; he is infinitely just, as he is merciful, though in this world he doth exercise his mercy, more than his justice. And true it is that God would save all men, if they were disposed accordingly; which because they are not, therefore they are not saved; For Actus Activarum, sunt in patient 
Arist▪ ●. de A●ima.  bene disposito.  
We see it true by experience; Meat doth naturally nourish, but not him who wanteth digestion; fire doth naturally heat, but not him who doth not come near unto it; Honey yields sweetness; but not unto 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 God's nature in itself, is inclined to have mercy on all men; yet he hath not mercy on all men, because all men are not disposed to receive it; nay, no man is by nature disposed to receive it, but contrarily to reject it when it is offered, and many wilfully shut up the door of their heart against it; lest the light of the world should enter into their black souls.  
If an earthly King, seeing his people detained in captivity by his Enemies, should pay their Ransom, and offer to set them free, and to bring them back into their own Country; a●d some of those should ungratefully despise this benefit, and refuse to go home: The King were not to be blamed, that they were not freed; seeing that he was ready to deliver them: But it was their own fault; who chose rather to abide in bondage, then to be restored unto liberty; It is a rule in the law, and it holdeth good in this case between God and Man; Inuito non datur beneficium: So Christ paid the price of Man's redemption, 
●●d▪ reg. juris.  who lived before under the thraldom of the devil. Yet many most perverse men, will not come out of his slavery; neither is the fault in God, for his revealed will is to save all men; But he will have all those who despise him, punished:  
As a good King, who loveth his Subjects, and wisheth them all safety and prosperity, yet for the maintenance of justice, and preservation of the common good, he will punish and cut of● the wicked; for justice requireth, that every one be rewarded according to his deserts; therefore as he defendeth his faithful Subjects, so he destroyeth his Enemies, Traitors, and Rebels.  
Again, every thing (as the Philosopher saith) is more naturally inclined, and moved unto that, which is in itself, Ab intrinseco, then unto that, which is in him from another; As a stone doth rather move downward, then upward, and that because of his inward heaviness, which inclineth downward: So man's nature, being corrupted by Original sin, is inclined unto evil at all times: but if there be any good in him, it cometh from another, viz. from God:  
Therefore it followeth, that from this inward corrupt inclination, more men, or rather all men without special grace consent unto sin rather than unto goodness; and follow after sensual pleasures, more than spiritual works; because the soul joined 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 troop unto Hell. 
〈◊〉.   
Moreover, consider the great multitude of the damned, and you shall see how they run headlong unto death; And therefore it is not strange that men should come unto that end, unto which they labour to attain by all might and main; and that which carrieth them thereunto, is their own perversity; 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 goodness, in giving so great a multitude, so many and great benefits, when he did foresee that they would prove ungrateful; yea, and wonder at the perversity of these men, who with God's gifts did impugn and dishonour the bountiful Giver of them.  
And so consider God's mercy, that thou remember his justice also, that those whom his mercy created, nourished, governed, and preserved; If he find them ungrateful for these benefits received, he doth worthily condemn them.  
No wonder that a man should reap those things, which he hath sowed; Though all men desire to live in health, yet all men do not use the true medicine; So likewise though all men generally desire eternal felicity, yet all men do not walk the right way to attain unto it; for we may say with the Poets 
〈◊〉.  Quis enim non vicus ab unde● tristibus obscaenis? The least Village is full of lamentable filthiness.  
But that there are many that shall be damned, and few that shall be saved, we find it expressed by way of similitude, Natural and Moral, by divine testimonies also and examples.  
In Natural things, we see there is more dregges of Corn, Wine, and Oil, than Fruit; more leaves than Apples; more barren earth, then good land; more salt water, then fresh; more base stones, then precious; so there are more Reprobates then Elect.  
We see it is more easy to destroy, then to build; to lose, then to find, to kill, then to raise unto life; Many years pass, before Man can be brought unto perfection of body; but he dieth in a moment.  
We find this figured also, by many Examples in holy Scripture.  
Eight persons only saved in Noah's Ark, the whole world, 
Gen. 7. 8.  beside destroyed in the flood.  
Lot, and his two daughters only, preserved in the destruction 
19  of the five Cities, by fire and brimstone.  
joseph only, is found just among the Egyptians. 
40.   
Moses among the Madianites. 
Exod. 3.   
Samuel among the Sons of Levi. 
1. Sam. 3.   
Daniel, and the three Children, among the Chaldees. 
Dan▪ 3.   
Gamaliel, among the pharisees. 
Act. 5.   
The fourth part only of the Seed brought forth fruit.  
Ten Lepers cleansed, one alone giveth thanks for the benefit received. 
Luc. 8. 17.   
Rari quip Roni numero, vix sunt totidem quot Thebarum Portae, vel divitis ostia Nili. Good men are but few in number, 
Iwenal.  hardly seven to be found in a City; and for a certain resolution, our Saviour 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 Kingdom. And again, he biddeth us hold this for a sure, and undoubted truth, that all that are baptised within the Catholic Church, shall not receive eternal life, but those only, who having been baptised, lead a godly life, for as Heretics, jews, Infidels, and schismatics, shall not have the Kingdom of Heaven, no more can sinful Catholics possess 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 Baptised, and after died in mortal sin, 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? wouldst thou have me to say, that All are, and shall be saved? I cannot bless where God hath cursed: Hear Augustine.  
Before the Incarnation of Christ, 4000 years of the world passed away; In which time all were damned, except a few of the 
Lib. de vero cult●●.  children of Israel; See what an infinite multitude went to Hell.  
Saint Peter saith, The righteous scarcely shall be saved, where 
1. Pet. 4.  then shall: be  and sinner appear?  
If this will not satisfy thee; hear the infallible truth: Our Lord jesus Christ, confirming this conclusion; one saith unto him, Lord are there few that shall be saved? Our Lord answered him and his fellows; 
Luc. 13.   
Strive to enter by the narrow gate, for I say unto you, many shall seek to enter, and cannot.  
Seeing therefore the answer ought to be understood, and expounded, according to the tenor of the praecedent Interrogation, we may conclude, and undoubtedly hold, that by this answer, the Lord determineth nothing else, but that, few should be saved; And therefore Augustine expounding these words, saith; The Lord confirmed that 
Lib. de ver●. Dom.  which he spoke; that is, that there are few who are to be saved, because few enter by the narrow gate; For in another place he saith the same: The way which leadeth unto life, is narrow, and few● there are that enter by it; Upon which words saith Ambrose; Flendum magis quam proferendum, plure● damnari, quam saluari; We may rather weep then utter it, that more shall be damned, then saved; for that which is affirmed by the truth, can be reproved by no man's contradiction.  
But what need I cumber you with authorities, seeing our conclusion is expressly preached by our Lord jesus Christ, saying, Many are called, few are chosen.  
Therefore Augustine, showing the small number of those that shall be saved, saith: Arbitror tres mundipartes fore damnand●s, 
Lib. de ver●. Cu●tu.  etc. I suppose three parts of the world shall be damned, because among them Infidels, or Heretics do reign, but of the fourth part, what shall I say, but with Saint john, Totus mundus in maligno positus est; The whole world is set on mischief: For what are the men of our time for the most part; proud, covetous, luxnrious, gluttons, drunkards, murderers, fornicators, adulterers, and worse, wrathful, envious, negligent in good works, and plunged in all manner of sins and wickedness, and therefore they must needs p●rish.  
Now that no man despair; I say notwithstanding the praecedent position; That the Elect, who shall all be saved, are infinite▪ if you consider them absolutely in themselves; God said unto Abraham, I will make thee a mighty Nation: and again, I will make thy seed as the dust of the earth, then shall thy seed be 
Gen. 13.  ●umbred.  
The Angel S●al●●h the servants 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 stood before the Thron●, and before the Lamb, clothed with long white Ro●bes, and palms in their hands.  
But if you speak respectively, and compare them with the damned, I say they are very few; The drops of water that are in a Well, or River, are infinite, but if you compare them to the number of the drops of water, that are in the Ocean, they are very few; And this is approved by Augustine, who saith; 
Lib. deverb. D●m.  Non contrarius est sibi dominus, etc.  
Our Lord doth not speak contraries, who saith: That there are few, 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 jaccb, in the Kingdom of heaven: for they are few in comparison of the damned, but many in the society of the Angels; The Corn is hardly seen, when the floor is threshed; but the Mass which shall come out of this floor, will be so great, that it will fill the Barn of heaven.  
For this cause our Saviour termeth the Elect, pusillum gregem, a little Flock; in respect of the multitude of the Reprobate; 
Luc. 12.  Wherefore though they be few, in respect of the damned, yet let no Christian despair, but rather labour to keep the profession of our hope without wavering, and make sure his salvation by good works in Christ Jesus, and so shall he be sure, that he is one of those few that shall be saved.  
Now I will answer in a word or two, the principal objections, which are made against this position, omitting many idle absurdities, whose very rehearsal, were a sufficient confutation of them; as that of Origen, who being over merciful, said, That the devil himself, and his Angels, should in process of time, after they had suffered long and grievous 
●pip●am. Epist. ad I●b. Hierosol  torments, proportionable to the Merits of their sins, be delivered out of their torments, and be joined with the holy Angels, and return to their first state and dignity in the Kingdom of heaven.  
Of which opinion Augustine speaking, saith; Sed illum et propter hoc, et propter alia nonnulla, etc. Non Immerito reproba●it 
Lib. 21 the ci●●●▪ Dei. cap. 17.  Ecclesia; But the Church did worthily condemn him for this, and sundry other errors, for by seeming to be too merciful, he lost mercy.  
As also that, which said, that All mankind should be saved, by the intercession of the Saints, in the day of judgement, confuted by Augustine in the same Book; and now 
Cap. 18.  I come to the chief objections: The first, is made from the Apostles words; God would have all men to be saved; They argue from the will of God, and the universality of the Term, All; Gods will is immutable; the Term universal, and as the law saith; Qui totum dicit, nihil excludit, he that saith All, excepteth nothing; First, for the will of God; I answer with Saint Augustine; When we hear and read in the holy Scriptures, that God would have All men to be saved, 
Enchirid. Cap. 6. ●.  though we are sure, that all men are not saved; We must not therefore derrogate any thing from the most omnipotent will of God, but so understand that which is written; who would have all men to be saved; as if he should say, that there could no man be saved, but he whom he would have saved; Not that there is no man, but that he would have him saved, but that there is none saved, but he, whom he would have saved.  
And Fulgentius accordeth; All those whom God would have 
Lib. de Inc●●n. Chri. cap. 31.  saved, are doubtless saved, neither can any be saved, but those whom God would have saved; Neither is there any whom God would have saved, who is not saved, because our God hath done whatsoever he would; Ipsi omnes utique salui sunt, quos ●mnes vult saluos fieri, etc. Those All, therefore are saved, which All, God would have saved; because this salvation cometh unto them, not by the will of Man, but is given them by the good will of God; and presently after he saith, In these All men whom God would have saved; Non totum omnino genus significatur hominum, sed o●nium universitas saluandorum; All mankind in general is not signified; but the whole number only of those, that are to be saved; who are therefore called All, because among all mankind, God's goodness saveth those all; that is, some of ●uery Nation, condition, age, language, and Province.  
In which last words, he answereth the objections made form the Generality of the Term, All men; unto which we will annex the common distinction of the Schoolmen, for farther explanation of the obscurity.  
We must therefore consider the manner of distribution, according as the Universal term importeth, which must not be 
D●rand. Super. 2. Sent. dist. 46. q. 1.  understood, pro singulis generum, for every singular, and individual person, of every Nation, sex, and condition, but pro generibus singulorum, with restraint of distribution, for all sorts of people, some of every kind; Kings, and private men; noble and base, high and low, learned and unlearned; strong and weak: witty and dull: wise and foolish: rich and poor: men and women: Infants and children, youth, manhood, declining age, old age: some of all languages, manners, wills, 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 understand All mankind: As in that speech of Peter, unto the jews: For the promise is made unto you, and 
Act. 2.  to your children, and unto all that are a fare off, even 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 find a plain distinction of All; where the Apostle naming all men without exception, presently after, doth intimate, a certain kind 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 justifying of one, the benefit abounded toward all men, to the justification of life.  
Because therefore the Apostle saith, the fault came on all men, to condemnation, and the benefit toward all men to justification;  
Shall we believe, that therefore all, and every one of those men, were justified by Christ, who were certainly in the state of damnation, by Adam● sin, whereas the death of innumerable Infidels do disprove it, who have passed out of this life, without the grace of justification, and being destitute of the Sacrament of Baptism, are carried to the Seat of death and endless torments.  
It followeth therefore, that we should not think, that all those whom the Apostle placeth in condemnation, should pass unto the Grace of justification; but Some of those all▪ So that all those (All) who by Adam came unto 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 died in Adam, Christ quickened Some, even whom he pleased; which (All) in the next verse, are said to be Many.  
Another Objection is made out of these words; God hath 
Rom. 11. Lib. 21. de Ci●it. dei. cap. 21.  shut up all in unbelief, that he might have mercy on all: St, Augustine answereth it thus; Quid est omnium? What meaneth the Apostle by saying, that he might have mercy on all men? That is, that God will not condemn any one of those, either of the Gentiles, or of the Iew●s, whom ●e had predestinated, called, justified, glorified; not meaning all men in general.  
So that there is an Ambiguity in the Term, (All) which being understood, as above is declared, discovereth the error▪ Others say, that howsoever the Devil and his Angels, Infidels, Turks & jews, be damned; yet whosoever have participated of the Sacraments of Christianity, let them live how they please, in any heresy or impiety, yet they shall be saved, which is plainly contradicted by the Apostle; who sendeth them together empty away, saying; The works of the flesh 
Gal. 5.  are manifest, which are, Adultery, Fornication, Uncleanness, Wantonness, Idolatry, Witchcraft, hatred, debate, Emulations, Wrath, Contentions, Seditions, Heresies, Envy, Murders, Drunkenness, Gluttony, and such like▪ whereof I tell you before, as I also have told you before, that they which do such things, shall not inherit the kingdom of Heaven.  
Either the Apostles saying is false, or else such shall not inherit the kingdom of heaven; but because it is not false, surely they shall not possess the kingdom of God; if they shall not possess the kingdom of God, they shall go into everlasting torments.  
The Church maketh a difference between the Heretic, and the Orthodoxal Christian who liveth wickedly.  
The first departed out of the Church; the other live wickedly in the Church; The first oppugn the Doctrine of the Church; the other the discipline; The first are compared to Tares; the second to chaff; the first to ravening Wolves, the other to diseased Sheep; The one disputeth against the faith, the other liveth against the faith; and both are deceived with a vain hope, and are separated from spiritual charity, and strangers from the Body of Christ.  
From whence I gather, that their hope is confounded, who living in a false Religion, presume nevertheless that they shall be saved, because such is the love 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 deceive himself with confidence in his Moral virtues; Nor the Heretic trust to his good Meaning and erroneous conscience; nor the Neuter, or Time-seruer, presume on the Philanthropy of God, to run for company to Hell with multitudes: But let them know and believe, that both themselves, and those also who shall sooth them with that vain hope, Huma●a quadam Benevolentia falluntur, are deceived by a kind of humane favour toward Mankind.   

CHAP. 6. Proveth from the Nature, and Attributes of God; that Atheists, Hypoctites, Epicures, Heretics, Pagans, Idolaters, Libertines, are in a damnable case; and containeth an Inuective, against an admonition unto all Newters, who conform themselves externally only, unto diverse and contrary Religions: as is Popery, and the Orthodoxal faith professed by the Protestants, proving them to be traitors to Christ, and no better than Atheists, who communicate outwardly with the Papists in their Religious Rites, and seem also to be 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 worshipped by man, though Atheists deny him.  
He is a Spirit, and therefore he requireth true and unfeigned devotion, though Hypocrites dissemble it.  
He is holy, and requires Sanctity in his servants, though Epicures neglect it.  
He is Truth; and therefore he will be Worshipped in truth, though Heretics deprave it.  
He only is God, and there is No other God beside him, though Pagans do multiply.  
And therefore he claimeth all worship to be done unto him alone, though Idolaters translate it.  
He is the Lawgiver; and hath prescribed what worship he requireth of us, From which he will not have us to decline, either to the right hand, or to the left; though Libertines, Newters, or (to give them their proper denomination, Nullisidians) do diversty vary; who think God is satisfied with any kind of worship; and that man for this cause is safe, in what Religion soever he liveth or dyeth, and might shape himself unto several Religions, though never so different, if they did not directly deny God.  
The which damnable opinion, proceedeth from palpable and gross ignorance in the true faith, and is like unto that error of the Pagans, who by Symachus their Ambassador, required of Valeatinian the Emperor, that their Idolatry might be restored and maintained, as well as Christ●anity; for that worshipping of many Gods (saith he) is the best means to find 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 calls  
Qu● situra deum variata indage latentem.  
The great secret of the hidden Mystery of the truth, cannot be otherwise sought out, then by dividing the way into diverse paths, and without wheeling about several courses; thus is God best sought, who lieth hidden, in variety of Mazes.  
For as those Pagans, not knowing the only true God, did therefore addict themselves, to worship many Gods; that thereby they might attain to the knowledge of the great secret Mystery, of the true Religion; (as they supposed.) So Newters being ignorant of the true saith, betake themselves to sundry Sects and Religions, and think that to be the safest means, to become secure of Salvation. But as the prudent Poet saith;  Long aliud verum est, etc. 
The contrary is true; for diversity of ways hath diverse creckes, and causeth to go astray more dangerously; the plain way only is without error, being without turnings, and doubtful unknown byways; for as there is but one Maker and Governor of this world, which is God, and but one Truth; So there can be but one simple Religion; because whatsoever is true and good, cannot be perfect, unless it be singular.  
And in vain do Newters hope by their various practice to be saved; for Dubius in fide, Infidelis est; Vacillation argueth 
Extrade Haeret. cap. Dubi●s Symbol.  Infidelity; Whosoever doth not believe the Catholic faith, Fir●iter fideliterque, (saith Athanasius) faithfully and constantly, he cannot be saved.  
The state of such persons, who through doubt being perplexed in case of Religion, and therefore embrace all▪ and consequently are void 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, etc. 
Lib. count. h●r●. cap. 25.   
And in very deed, when any Novelty ariseth, the solid weighty corn, is presently discerned from the light Chaff; then that is cast from the floor, without any great labour; which had no weighty substance, to keep it within the floor; for some fly away wholly out of hand; some are shaken off only, and fear to perish, and are ashamed to return, being wounded, half dead, and half alive; like those who have drank such a quantity of poison, which doth neither kill, nor will be digested, nor cause death, nor suffer to live; O miserable condition▪ with how great and furious storms of cares, are they touzed? Sometimes they are rapt by an headlong error, whither the wind will drive them; sometime returning unto themselves, they slide back again, like contrary waves; one while through rash presumption, they approve things uncertain; another while through foolish fear, they are afraid at those things which are certain; They doubting which way to go, whither to return, what to desire, what to shun, what to hold, what to let go. Hitherto Vincentius. Such as these; are too many, who carry the Title of Christians in most Churches; they will not approve the Religion of the Reformed Church, nor that of the Papists, neither will they reject them; but as a learned, and religious Divine of our Church 
Mr. White. Epla. dedica●. ad lib.  said, They being ignorant, and understanding nothing; but living void of the knowledge, and conscience of all Relgion, are possible of his mind 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 arras, & Dei Ecclesiam quis transiens, utraque veneretur; if going between the Altars of the Pagans, and the Church of God, a man should give honour unto both.  
Whereas the saying of an Ancient is most true, concluding the contrary, in these words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
Theoder. Presbyter lib. de Incar●●●. Do●.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, etc.  
For it is not possible, that a mean between Truth and falsehood, should be found or conceited, for the truth is always in the midst, and never declineth from thence, and therefore is firm and even on all sides, and straight, and doth not suffer any thing that is divers, which may make it crooked, or thrust it out of its own state or constancy.  
Such wavexers, are no Believers; for Faith is, Certitudo quaedam 
H●go de Sarcto Vict lib. 1. de Sa●r●●●. art 8. ca●. 1.  an●m, etc. A kind of certainty of the mind of things absent, about Opinion, and beneath Knowledge; it is called a Certainty, Quia ubi est adhuc d●bitatio, sides non est; Because where doubting remaineth, there is no faith; for Faith consisteth in two things, Knowledge and Affection, or Constancy or stability of belief: The Substance o● Faith, is in the Affection; the matter is in Knowledge; which knowledge may be wholly without Faith; But ●aith cannot be without some Knowledge, because he that heareth any thing, and doth not understand, doth not always believe, but he that doth understand nothing, doth believe nothing, although he may sometime b●l●eue that, which he doth not understand; therefore there must always be Knowledge with Faith, which may direct faith in her Intention.  
But yet that faith is safest, and most laudable, which is greater in affection, than knowledge, as our Lord plainly showeth; where he compareth Faith, to a Grain of Mustardseed, 
M●t. 13.  which is very small in quantity, but mighty in heat; hereupon he ●aid to the woman of Canaan, who then knew little, but believed much; O●woman, great is thy faith. 
1●.   
If one of these be wanting, but especially the latter, there is no faith; but every one that will be a Christian, must be able truly to say; Nos credimus & cognovimus, etc. W● believe 
joh. 6.  and know.  
One spark of God's grace, moucth us to seek after the truth; t●e which when we have found, we do cleave unto it unseperably; when we have once tasted How sweet 
1 Pet. 2.  the Lord is; th●n nothing is able to separate us from the love of God, which is in Christ jesus 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 unseparable in every true believer; i● one of these be wanting in a man, such a one is▪ no● a Christian; if thou didst believe, it is impossible that thou shouldest be negligent to attain to the knowledge of the Reasons of that thou dost believe, unless thou shouldest entertain Opinion for Truth; which how dangerous it is in case of Salvation or damnation, I refer me to those who have hope of the life to come; of which hope, they are wholly destitute, who are careless to understand the mysteries of Faith, which are so full of unspeakable comfort unto man; At the best, they are but like to the Samaritans, who worshipped they knew not what.  
But in whomsoever there is a true knowledge, of Christ and 
joh. 4.  his Gospel, there must follow incredible zeal, in cleaving unto him and his truth.  
We see in the Primitive Church; how when they once knew Christ, they ran after him; they forsook kingdoms, treasures, pleasures, parents, wives, children, kindred, and their lives also, they left and forsook all, for the love of Christ; Emperors and Kings, Philosophers and Orators, Noble, and Ignoble, young men and maidens, old men and children, and cleave so fast unto Christ, that the presence of the greatest honour, state and riches, could not withdraw them from Christ.  
jovianus being elected Emperor by the Soldiers, after the death of julian the Apostata refused it, until they cried out, 
Socrat. lib. 3. Eccle. hist. cap▪ 19  that they would be Christians also.  
Valens and Valentinian with the same jovian, being commanded, 
Cap. 11.  to sacrifice unto Idols, and to leave Christ or their offices; put off their belts, and resigned their Offices; protesting that they would undergo all torments, rather than deny Christ. Torments could not amaze them, but that they insulted over their tortures; The terror of death could not affright them, nor any other means whatsoever, draw them from Christ; yea so zealous were they, that they would not bear 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 gratify that monster A●rius, 
Russia. lib. 1. Eccl. hist cap. 5. Council. 1▪ phes. Exem●●a. Civil. ad. Yestor.  nor change (τ) into (▪) to please blasphemous Nestorius in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
The defect of the like zeal in the Newters of this age, showeth them to be none of Christ's Disciples.  Tepidum Discipulum non ama● Christus. 
Nature hath as it were sowed this instinct into all men, that children if they be good, cannot dissemble the injuries done unto their parents; and so likewise faithful s●ruants cannot but defend the causes of their Lords; So is it common; that every one, who hath received a benefit from another man, should use all means to requite, unless he would incur the title of Ingratitude.  
With how much greater debt, and more just law then that of Nature, are we bound to maintain the honour of our Saviour, 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 service of him, according to his prescript; what shall we think of such, who are so fair from serving him, that they mock him? for what else do all dissemblers?  
He is not Christ's servant (saith Augustine) Sed subsannator & Irrisor, qui eius se servum dicit, cui servire dissimulat; But a scoffer, and mocker, that saith he is his servant, whom he doth dissemblingly serve.  
Do they not mock him, who profess Christianity with the Protestants, and yet are as ready to entertain Popish Idolatry, and approve likewise every heresy? and yet are so impudent, to say that there is no evil in such abomination? These men well deserve, that their servants should persuade them to believe, that they have an earnest desire to do them service, whereas they spend their whole time in sleeping, drunkenness and sporting, and do not move so much as one finger, to perform any kind of work or business.  
Though the mighty God doth not stand in need of our thankfulness, (for what Patronage can this mortal tongue of ours) undertake for the eternal glory of our Creator? what can the small drops of our praises, add unto the boundless bottomless sea of that infinite Majesty? what will it hurt God, if the sacrilegious mouths of impious Atheists, shall blaspheme him, & conspire as the Giants did, at the building of the tower of Babel, to tumble him out of heaven? yet is it a matter most beseeming every Christian, & most acceptable unto God to show a token of love and reverence toward his Majesty, and to oppose our tongues against their tongues, who blaspheme God; to persecute false Religion, with word, writ, and sword, to defend the Gospel against Papisme, and so to profess the true faith, that we openly renounce all kind of heresy.  
God requireth, that we love him with all our heart, with all our soul, and with all our mind; for God will not have Aluim quenquam s●cium amoris in anima hominis; Any corrival 
upon. lib. 1▪ ●n Cautie.  of love in the soul of man; he desireth to rule alone in his whole strength, in all his heart, and in all his bowels: he requireth thee to love him with thy understanding; So that thou dost give no way unto error in the confession of his name: thou must will nothing contrary thereunto, nor give way unto any such thought, which may alienate thy affection, from this truth.  
Then dost thou love God truly; wherein consisteth the perfection of thy faith, which vn●teth thee unto God, without which thou canst not truly say, that thou dost believe in God.  
Now if thou didst love God, thou couldst not keep silence, when thou didst hear, or see thy Beloved dishonoured, but with strong zeal, thou wouldst rise up in the spirit of Elias, against Baal● false Prophets, thou wouldst be delighted to hear him speak unto thee, and likewise to speak thyself unto him: for by this mutual conference, Lovers do usually take experiment of their affections one toward another, which love cannot keep silent: Mos enim amantium est, ut amorem suum silentio tegere non queant: If thou dost delight 
Ch●yso●t.  in reading, or hearing God's word, and in holy prayer, the conference is acted, then is it impossible, that thou shouldest be seduced or alienated: if thou once art gone out to God's Enemies, thou didst never truly love him, neither didst thou ever converse with him, otherwise then did judas, that child of perdition.  
And if thou didst love God truly, thou wouldst express thy love, in performing all manner of Offices to himself, and 
Greg. ho●nil. s●per haec verba. Si quis diligit ●e.  his servants, which he requireth: for love is never idle, if it be true, it acteth great things, if it refuse to work●, it is no love, Probati● dilectionis, exhibitio est operis; The trial of love, is performance of needful Offices. But no Neuter hath any love unto GOD, and consequently abideth in death; they regard only the present temporal things of this life, and never contemplate those things, which are to come in the next life; and though they do by custom, receive the Sacraments of Christianity with the rest of the faithful, yet they never consider, why a man is a Christian, or what hope a Christian hath, in expectation of future blessedness: These men though they have the name and title of faithful Believers, yet indeed and truth, they are void of ●aith; and may be called Christians rather Consuet●dine vivendi, 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 believe in Christ, they would never join themselves with Heretics.  
But they will say; howsoever they do make show 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 answer, that God doth condemn as much the dissimulation, as the Adoration, and thou dost as much abuse God in the one, as in the other: Hear what the ancient Canon saith; He doth not deny Christ only; that saith he is not Christ; Sed 
●●. q. 3. cap. Nonsolum.  ●lle etiam, qui (cum sit) negat se esse Christianum; but he denieth Christ also, who being a Christian, denieth himself to be a Christian.  
Such are injurious to God and man; as Vstazanes the Eunuch confessed unto Sapores King of Persia; who having (to 
Sozom●●. l●b. ●. eccles. ●ist. cap. 3.  please the King) adored the Sun; being bitterly reproved by Symeones Bishop of Sileucia, as he passed by him unto prison, for his instability; lamented his hypocrisy, and acknowledged to the King, that he worshipped the Sun, but in show only, to gratify him; So that he deserved death for either caus●; Tum quod Christi proditorem, tum quod veteratorem erga te meipsum oste●derim; both because I have played the Traitor with Christ, and the dissembler with thee.  
It is a mere mockery of God, contrary to the confession of his name and faith; which he so earnestly enjoineth, and exacteth of all his Disciples and followers, that they confess him, that they be not ashamed of his words; you shall be witnesses unto me, in jerusalem, and in all jury, and Samaria, and unto the ends of the world.  
Art thou not ashamed of Christ & his word, when that thou mayest retain their favour, without which, (happily thou sayest) thou canst not live for want of temporal maintenance, thou wilt associate them by verbal approbation, and corporail conformation, in acting those things which are idolatrous?  
If thou art a Christian, maintain the Truth of Christ, if thou art ashamed of him, thou hast forsaken him; Thou seemest to believe in heart, unto righteousness; and yet notwithstanding thou may est hau● l●st Christ, for with the mouth we confess 
Rom. 10.  him unto salvation; If therefore thou wilt be a Christian, confess Christ's truth in the sight of men; be not ashamed of thy hope; as Christ liveth in thy heart, so let him dwell in thy mouth; And for this cause (saith Augustine) would Christ have his sign fixed in our foreheads, as it were in the seat of shamefastness; Ne Christi opprobrio Christianus ●rubescat: That the Christian should never be ashamed of Christ crucified. 
Sup. ●sa●. 31.  And that God exacteth this outward confession, it is plainly evident, by the practice of Saints in all ages.  
In the old Testament; the example of Sydrach, Misach, and Ab●dnego maketh it manifest; who refused to give so much, 
Dan. 3.  as an external assent, to that superstition which Nabuchodonozer had erected, declaring that by no means 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 denial he kept the tr●th inwardly, and uttered a lie outwardly.  
Now if it had been sufficient to his soluation, to hau● believed in heart, why did he with te●●es, wash away that denial with his mouth? was it not, because he saw, he had brought himself into great danger of destruction, because that as he believed, with the heart unto righteousness, he did not likewise confess with the mo●th unto Salvation? And yet thou sayest it is sufficient to worship God in heart and mind.  
But say we should grant so much; yea, we deny it not, if so be the heart be not double; for where there is true integrity of mind, the body will never be drawn to the contrary part.  
I demand therefore of such persons, who externally communicate with their Lords in the Rites of Popery; are they not carried thereunto, by an inward motion of the mind? which stirreth up their body to present itself in those places, where such execrable blasphemy is committed; whereby it is plain, that they have an inward desire to commit Idolatry; and that chief for this cause, that they may shape themselves to their will and opinion, who are enemies unto the truth; To the end, that herein they may gratify them, preferring their favour, and their own private maintenance, before the honour and love 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 receive a reward for flattery.  
Many detest judas his villainy for selling his Lord and Master, for money, and yet fear not to practise the same action; and therefore they are culpable of the same sin; Profecto qui veritatem pro pecunia negant, Deum pro pecunia vendunt: Surely they who deny the truth for money, do sell GOD for 
●o●l. cap. Ab●●t.  money.  
If a man should through infirmity deny the truth as did Peter, upon such repentance he might receive pardon; (though God doth seldom grant repentance unto such wretches;) But if any one shall with judas, and Balaam, be seduced by covetousness, to betray the truth; let him expect no other reward than befell those unhappy Caitiffs; Vaevictis. Woe unto them that are overcome by riches, which perish; who through fear shall deny the truth; Timendo mortem car●i● tuae; mortem dabis animae tuae; by fearing thy flesh, thou slayest 
August.  thy soul; In which case, our Saviour commandeth his Disciples, not to fear those, who can kill the body; upon 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.  fear of death, you should not utter that freely which you have heard, nor boldly preach unto all men▪ that which you heard in secret; for as it is showed by these words:  
He only is not a Traitor to the truth, who transgressing against the truth, doth speak a lie openly in stead of the truth; But he also, who doth not utter the truth freely, which he ought to utter freely, or doth not defend the truth freely, which he ought to defend freely: Such a one is a Traitor unto the truth; for as the Priest is bound to preach freely, that truth which he heard of God; So the Layman is bound, faithfully to defend that truth, which he hath heard of the Priests proved out of the Scriptures; which if he neglecteth to perform, he betrayeth the truth; for with the heart we believe unto righteousness, and with the mouth we confess unto Salvation.  
And I do add this; that every dissembler in Religion, is an offence unto man; and woe be unto that man, by whom the offence cometh in this kind; The Apostle saith, we must abstain from all appearance of evil; And it is the duty of every good man, so to order his actions, that they breed no scandal 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, seem to confirm their Religion, and to draw other thereunto, as much as in them lieth; whereas they should rather cry out against all heresy, and seek to bring them to the truth, and thou by thy hypocrisy, makest them to persist more obstinately in their errors, and consequently thou art no Christian.  
Hear what that holy Orthodoxal Bishop of Alexandria saith, in his Epistle unto the Clergy: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
Act. Concil. Nic. part. 1. ap●d Cyzicen.  It is fit that we who are Christians, should avoid all those who speak against Christ, and hate him, as the ●nemies of God, & corrupter of souls; and not to say so much as God speed unto such kind of men, as St. john hath commanded us, unlest we should in so doing▪ communicate with them in their sins: yea, by so doing we should confirm them therein, for they will say; Why should we forsake that Religion, which the Protestants embrace with us? Whereas we are obliged to labour for their reformation, and to win them unto the truth, which happily may be effected, when they shall behold us to detest their sacred solemnities, and to despise them as profane trifles; and than though they should not consent unto our truth, yet they may be ashamed of their own falsehood.  
Some there are, whose Religion consisteth herein, that they do not contradict the faith which is established, be it never so false & blasphemous▪ and are slexible to all forms, that are imposed on them, because they have not laid any foundation of the truth in themselves, 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 lukewarm, whom he speweth out of his mouth; who with the Parasite in the Poet, 
Apocalups. 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 Academics 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be the best wisdom, especially when in an Interregnum, Religion hangeth Inter malleum et Incude●● (as they say) upon the pleasure of the Prince, and his Peers, as yet unknown to the party whether truth or falsehood shall prevail; the loss of whose favour they will not adventure for conscience sake.  
But let these wretches consider their just censure by St. Augustine; There are some (saith he) that are Christians, for this cause only, that they may thereby purchase the favour of those 
Lib● de Catechis. ●ud. cap. 17.  persons, of whom they expect temporal riches; or because th●y will not offend those, whom they do fear; Sed istireprob● su●t, but such as are R●probates.  
But whereunto may I liken this vain generation? They are like unto the Rearemouse in the Fabler; which are most base and odious creatures; It is doubtful, whether they be Gressible, or volatle, of whom it is recorded▪ That dis●●rd being between the flying creatures, and the ●ou●e footed beasts, and the day of Battle assigned; The Rearemouse absented himself thereon, of policy to observe on what side the victory would betide, that he might join with the Conqueror.  
The Battle being finished, and many slain, and wounded on both parts, the fourfooted beasts, met with the Rearemouse, and cried out to apprehend him, and to slay their Enemy; The Rearemouse answered; what say you my friends? I am of your side; and he shown them his feet, and so escaped: And in like manner, meeting with the Birds, he shown them his wings, and escaped accordingly: Let these Ancipites temporum palpatores, (as Cyprian speaketh) These doubtful 
Lib. 2. Exempla. 2. ad Donas.  Timeservers, and Dalliers in sundry Religions, behold their baseness 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 withal; That God is not like unto man, that he will be mocked, though man's eyes may be blinded, his judgement deceived: There is but one God, one faith, one truth, and one Religion; which is to be performed in Spirit, and in truth, 
Ephes. 4. joh. 4.  and such God requireth: And all men are either members of Christ, and such believe in heart, and confess with the mouth his Gospel; or the members of Satan, and such either openly impugn, or secretly dissemble the Doctrine of the Gospel; Between these two, there is no verb Neuter, or Noun of the 
Chytrae. super cap. 3. Apocal.  Neuter Gender, as Luther said; for God is icalous, and will endure no Corrival; Therefore he crieth to his people the Israelites by his Prophet; How long halt ye between two opinions? If the Lord be God, follow him; But if Baal be he, then go after 
1. Reg. 18.  him; He will not suffer us to be unequally yoked with Infidels; 
2. Corinth. 6.  for there can be no fellowship between light and darkness, no communion between Christ and Beliall; but whosoever is not with 
Math. 12. 6.  him, is against him, and whosoever gathereth not wi●h him, scattereth; for no man can serve two Masters.  
Therefore they are enemies unto Christ, who intent to make a religious Communion between Protestant and Papist, knowing that they can no more agree together, then light and darkness; and that the only means to ruinated a Kingdom, and to dispose it for forraigue Invasion; is to nourish faction between the Subjects; which is sown and maintained by diverse of Religions.  
And now I say unto you lukewarm Nullifidians, who conform yourselves to the several Religions of those great personagens, with whom you live, not of any affection to God intended; but because ye seek thereby to please men, being none of the Servants of jesus Christ.  
Deal with God truly, as you deal with your Lords safely, and you shall cease to be the servants of men any longer; and the Son will make you free, and coheirs with himself of his Father's Kingdom.  
Remember how devoted you counterfeit yourselves to be toward your Lords, of whom you expect some benefit.  
You go forth to meet them, at their approaching; when they are in any public assembly, you honour them with pompous salutations; when they walk abroad, you prepare their way for them, you command other to give place; you proclaim their coming; you set them Chairs, lay them Cushions, and embrace their very feet; you record the famous Acts of their Progenitors out of ancient stories; and if you find nothing laudable in themselves, you retort the noble deeds of their predecessors to their praise; you do not only say, but swear also, that you are devoted unto them, and that with sure fidelity; and you labour with all possible diligence, to seem to be that, which you would not be▪  
Think you that you might be justly rebuked, if you were that which ye are not, but that which you feign yourselves to be? If this were evil, that ye should be such; why should you study so much to seem to be such? Yea, were ye such, as ye feign yourselves to be, but are not, you deserved just praise; And for this cause, are you often cast off by your Lords, for that you are known not to be such, as you feign yourselves to be▪ If therefore you be justly cast off, because you be known not to be such, as you dissemble yourselves to be; I do say unto you▪  
That you may for ever be retained in God's favour, and live his servants, under his safe protection; be careful to show yourselves truly unto God, such as you counterfeit yourselves to be to your Lords.  
Show yourselves outwardly in words, to have inwardly the affection of devotion toward God in your hearts; and do not only show it, but have that within you, which you show, unleast if ye do only show it, ye be no true lovers, but slatterers and mo●kers, and consequently, because ye cannot deceive God with ostentation, ye rather deceive yourselves, and for your mockery be laughed to scorn, by him that sitteth in heaven.  
Therefore as you are accustomed, first to offer your dissembled l●ue, thereby to purchase their favour, whom you entreat; So you must present unto the most high God, your hearts inflamed with the fire of true zeal, and ardent desire, to become servants unto his divine Maiesti●, and that with an unfeigned affection, and when you find by the inward comfort and illumination of your soul, that God hath heard your request, you must go forth to meet him, and with Zachaeus his devotion and alacrity, receive him joyfully 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 soul may be saved; and tell forth his praise in the Congregation; and that his Gospel may be propagated, thou must prepare the way thereunto, by suppressing profane deceitful heresies, and eradicating to the utmost of thy power, all execrable Superstitions; thou must proclaim the same unto all those with whom thou dost live, and bless the feet of those, who bring the glad tidings of Salvation unto Sinners; thou must resist all the enemies of the Evangelicall truth; we must account them to be our enemies, that contradict it; we must hate them that hate the Gospel; and rather choose to suffer the hatred of Heretics for the truth's sake, then enjoy their peace, with hatred of the truth.  
And this I say moreover unto all Church Papists, who like certain Donatists in the time of St. Augustine, yield only their bodily presence to the Reformed Church, and remain 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 mere Atheists, and are void of all Religion, and do infringe the very law of Nature; for seeing Religion, as Pomponius saith, Maxim sit secundum naturam, is most agreeable unto Nature; do not they 
In ●●b. 2. T. de Justit. & jure.  impugn God and Nature, who despise the same, seeing it is infused into all men, yea into certain brute beasts also by Nature?  
For the very Elephants adore the Sun, and all Nations, be 
Cic. de Lag. jacob. 2.  they never so barbarous, maintain some Religion; yea, the Devils believe God and tremble; and yet these vain variable excrements of mankind, scoff at all Religion; for were they religious, they would persist firmly therein, for thence hath Religion his denomination, which because they neglect, they 
Religio a religando. Lact. lib. ●. cap. 28.  show themselves altogether irreligious.  
The Turks, jews and Pagaus, observe their Religion most constantly, but these light reeds, are carried hither and thither, as every wind changeth.  
Those also who in mind and understanding are Protestants, if they shall communicate with Papists in their religious Rites, though it be only to outward conformity, are plain Idolaters; for though they give no worship to their blasphemous Sacrifice, because, as they say, God will be worshipped in spirit, and they inwardly deride the Popish fatuity; yet this cannot excuse them; because God doth prohibit us to serve Idols, with any corporal obsequy; unless they do 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 up again to glory in the last day, if we do glorify him in them, in these days of our flesh; but such dishonour him with them, who with patience can behold him blasphemed in the Mass, and bow their knees to their Wafer Idol.  
And again, I do say unto you Pseudo Catholics, who entertain such Pseudo Proselytes, and draw them with temporal earthly rewards, to lose eternal Celestial blessings; you are strangely deceived in them; for they are apparently 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. abud Socrat. lib. 3. Eccles. hist. cap. 21.  purpuram colunt; and that they were like unto a stream, raised by a great rain, which sometime run one way, sometime another way.  
Before they went out from us, they were as chaff among Corn; as evil humours in the body, which pressed the breast; they were not of us; their departure hath cased the Church of a loathsome burden, and it is fit that the chaff and the Tares should have one society here, seeing their end shall be the same hereafter, they shall be burned in unquenchable fire.  
I do wish that all Christian Princes would practise, what Theuderichus the African Prince did before them; The Act was laudable, though himself an Arrian.  
He had a certain Deacon, who professed the Orthodoxal 
Theodorus Lect. Collectan. lib. 2.  faith, whom he loved and cherished entirely, who to gratify the Prince, (as he pretended) forsook the H●mousian faith, and embraced Arrianisme; which being known to Theuderichus, he forgot his love, and presently after beheaded him, saying; Si Deo sidem non seruast●, quomodo homini sinceram Conscientiam seruabis; If thou hast not been faithful to God, how canst thou carry a good Conscience toward man?  
If the like course were used against all Counterfeit Church-Papists, Christian Princes might live in more security, the number of Atheists would decrease, and the doubtful would be more firmly established in the truth.  
And I say unto both sorts, what Augustine did unto the Manicheas; In vobis, & qui Papistae ficti sunt, mali sunt; & 
Lib. 6. Contra Faust. cap. 11.  qui ficti non sunt, vani sunt, etc.  
Among you, those who are counterfeit. Papists, are evil, and they who are not counterfeit are vain: for where the faith itself is feigned, both he that liveth in it, (though a Counterfeit) doth deceive, and they who embrace it as true are deceived.  
To conclude, I do exhort and advice all those, who are entangled with popish heresies, and deceived with errors of any other false Religion, if they be careful of their own Salvation; if they do not prefer blindness before the light; if they will not destroy their own souls, by wandering overlong from the light of the truth, in the palpable darkness of vain opinions; if they desire to benefit themselves by being Christians; let them lay aside all childish shamefastness, and forsaking the dangerous imaginations of humane error, in which they falsely supposed themselves to have found the truth; and in which, under the pretext of the name of Christian, they were fare distant from the confession of Christ; that they hasten with all convenient speed, with all their might, and with the strongest endeavours of their faith, to find out the true and straight way of the Holy, Catholic, and Apostolic Faith; which is now by the mercy of God, professed in this Church of England, and when they have found the true way of Salvation; let them proclaim with bold liberty of voice, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we have found the truth; let us rejoice together; otherwise believe most firmly, and that without all doubting; that not only all Pagans, but also jews, Heretics, and Schismatics, who depart this life out of the Catholic 
August. lib. d●▪ 〈◊〉 cd Pct.  Church, shall go into everlasting fire, which is prepared for the Devil and his Angels.   
FINIS.