Now or Never, Preface
The Preface.
IT is a queſtion more boldly than accurately debated by many; [Whether a man may not be ſaved in any Religion, that is faithful to the principles of it by ſerious diligent practice?] The true Solution is this: Religion is that which men hold and do to ſerve and pleaſe God. 1. If men make themſelves a Religion of ſerving Idols or Devils inſtead of God. 2. Or if they place their ſervice to God himſelf in things that are evil (as what evil is there that ſome men have not brought into their Religion, and fathered upon God?) the more diligent ſuch men are in their Religion, the more they ſin. 3. Or if they make themſelves a Religion of irrational ludicrous ceremonies, their greateſt diligence in this will not ſave them. 4. Or if they hold all the Eſſentials of the true Religion, except ſome one, it cannot ſave them while one thing is wanting, which is Eſſential to that Religion, and ſo neceſſary to ſalvation (which is the caſe of real Hereticks:) For they are not indeed of that Religion, if they want that which is Eſſential to it. 5. Or if they hold all that is Eſſential to the true Religion only Notionally, and hold any thing with it practically, which is contradictory and inconſiſtent with it, the ſoundneſs of their Notional belief will not ſave them from the mortal poiſon of their practical Hereſie or Error.
But 1. Whoſoever holdeth all that is neceſſary to ſalvation, and is ſerious and diligent in living according thereunto ſhall be ſaved, whatever error he holdeth with it. For if he be ſerious and diligent in the Practice of all things neceſſary to ſalvation, he hath all that is neceſſary to ſalvation; viz. in Belief and Practice: And it muſt needs follow, that his Errors are either not concontradictory to the things neceſſary which he holdeth and practiſeth, or that he holdeth not thoſe Errors practically, but notionally, as an opinion, or uneffectual cogitation in a dream, which provokes not to action; and in ſuch a caſe the error keeps no man from ſalvation.
What is neceſſary to be believed by them that never hear the Goſpel, it ſo little concerneth us to know, that God hath not thought meet to make it ſo plain to us, as things that more concern our ſelves. But as it is certain, that without the Atonements, Satisfaction, and Reconciliation made by Chriſt, and without new terms of Grace to be judged by, and without his Grace for the performance of their part, no man can be ſaved (that hath the uſe of reaſon,) ſo there is ſo much knowledge neceſſary to ſalvation, as is neceſſary [to engage the heart to love God above all, and ſincerely to obey his revealed will, and to prefer the life to come before the tranſitory pleaſures of this life.] Now if any man can prove to me, that thoſe that never heard the Goſpel, can thus love God, and the life to come, and obey ſincerely, without the knowledge of the perſon, life, death, reſurrection of Jeſus Chriſt, and the Declaration of the attractive Love and Goodneſs of God in him, and in the work of our Redemption, then I ſhould believe that ſuch Negative Infidels may be ſaved: For God cannot damn a ſanctified ſoul, that ſincerely loveth him. But if the diſcovery of the Love of God in our Redemption be ſo neceſſary a moral means to ingage the heart (now corrupted by ſin and creature-love) to the true Love of God, that this cannot be wrought without it; or if Chriſt give not his Spirit to produce the love of God in any but thoſe that hear the Goſpel, and believe in him, then no ſuch perſons can be ſaved by their Religion. For Chriſt is the way to the Father, and no man cometh to the Father but by him; and and the Love of God is abſolutely and of its ſelf neceſſary to ſalvation; and Faith in Chriſt is ſo far neceſſary to ſalvation, as it is neceſſary to bring men to the love of God, as pardoning ſin and reconciled to them.
But if any ſhould never ſo confidently conclude, that ſome that hear not of Chriſt may be ſaved, yet he muſt needs confeſs that the want of this clear and great diſcovery of the love and goodneſs of God, in his pardoning grace, and of the glorious life which he hath prepared for us, muſt needs make the love of God a very rare and difficult thing, and conſequently their ſalvation rare and difficult in compariſon of ours.
The Chriſtian Faith, is [The believing an everlaſting life of happineſs to be given by God (with the pardon of all ſin) as procured by the ſufferings and merits of Jeſus Chriſt, to all that are ſanctified by the Holy Ghoſt, and do perſevere in love to God, and to each other, and in a holy and heavenly converſation.] This is ſaving Faith and Chriſtianity, if we Conſent as well as Aſſent. All that was neceſſary to ſalvation to be believed, was formerly thought to be contained in the Creed, and that was the teſt or ſymbol of the Chriſtian Faith; and Chriſtian Religion is the ſame, and hath the ſame rule, and teſt, & ſymbol in all Ages. But ſince Faction and Tyranny, Pride &. Covetouſneſs became the maſters of the Religion of too many vice and ſelfiſh intereſt hath commanded them to change the Rule of Faith by their additions, & to make ſo much neceſſary to ſalvation, as is neceſſary to their affected Vniverſal Dominion, and to their Commodity and carnal ends. And ſince Faction entred, and hath torn the Church into many Sects (the Greek, the Roman, the Armenian, the Jacobites, the Abaſſine, and many more) it ſeemeth meet to the more tyrannical Sect to call theſe ſeveral Religions, and to ſay that every man that differeth from them in any of their opinions or additions, which they pleaſe to call Articles of Faith, is of another Religion.
†And if the Word Religion be taken in this ſenſe, and if all that agree in One Chriſtian Religion, are ſaid to be of as many Religions, as different opinions, in points that ſome call neceſſary, then I anſwer the Queſtion thus.And yet when they have divided the Church, and damned the greateſt part of Chriſtians, and raged with fire and ſword againſt their brethren, they confeſs themſelves that it is no point of faith at all, that it is of Divine right that the Biſhop of Rome is St. Peters Succeſſor, and not only of humane right. And muſt the Church be divided, and moſt be damned for not believing or ſubmitting to a humane Ordinance? If we be of many Religions, is not Popery then a humane Religion? The very words of Smith Biſhop of Chalcedon, the chiefeſt of the Engliſh Popiſh Clergy, are theſe, Survey c. 5. To us it ſufficeth that the Biſhop of Rome is St. Peters Succeſſor, and this all the Fathers teſtifie, and all the Catholick Church believeth, but whether it be jure divino, or humano, is no point of faith.] And how do their Laicks here know what is a point of faith, but by the teſtimony of their Prieſts?
He is the true Catholick Chriſtian that hath but One, even the Chriſtian Religion: And this is the caſe of the Proteſtants, who caſting off the additions of Popery, adhere to the Primitive ſimplicity & unity: If Papiſts, or any others, corrupt this Religion with humane additions and innovations, the great danger of theſe Corruptions, is, leſt they draw them from the ſound belief and ſerious practice, of that antient Chriſtianity which we are all agreed in: And (among Papiſts, or any other Sect) where their corruptions do not thus corrupt their Faith and Practice in the true Eſſentials, it is certain that thoſe corruptions ſhall not damn them. For he that truly believeth all things that are eſſential to Chriſtianity, and liveth accordingly with ſerious diligence, hath the promiſe of ſalvation: And it is certain that what error that man holdeth, it is either not inconſiſtent with true Chriſtianity, or not practically, but notionally held, and ſo not inconſiſtent as held by him: For how can that he inconſiſtent which actually doth conſiſt with it?
If a Papiſt or any other Secta…y do ſeriouſly love God, and his Brother, and ſet his heart upon the life to come, and give up himſelf to the merits and Grace of Jeſus Chriſt, and the ſanctification of the holy Spirit, to be fitted for that glory, and liveth by faith above the world, and mortifieth the deſires of the fleſh, and liveth wilfully in no known ſin, but preſſeth after further degrees of holineſs, I doubt not of the ſalvation of that perſon: No more then of the life of him that hath taken poiſon but into his mouth and ſpit it out again, or let down ſo little as nature and antidotes do expel. But I will not therefore plead for poiſon, nor take it, becauſe men may live that thus take it.
Having anſwered this great Queſtion Reader, I am now come up to the ſubject of my following diſcourſe, and to tell thee that though it be a great queſtion whether ſerious diligence in a corrupt Religion will ſave a man, it is paſt all queſtion, and agreed on by all ſides, that no Religion will ſave a man that is not ſerious, ſincere and diligent in it. If thou be of the trueſt Religion in the world, and art not true thy ſelf to that Religion, the Religion is good, but it is none of thine. Objectively thou art of a true and good Religion, the things in themſelves are true and good; but ſubjectively, thou art ſincerely of no Religion at all; for if thou art not ſerious, hearty and diligent in it, it is certain that thou doſt not truly entertain it, and make it thine; but it is thy Books that have the true Religion, or thy tongue or fantaſie, or brain, but not thy heart, and the beſt meat on thy table, or that goeth no further then thy mouth, will never feed thee, or preſerve thy life. So certain is the ſalvation of every holy mortified Chriſtian, and ſo certain the damnation of every ungodly, worldly, fleſhly ſenſualiſt that I had a thouſand fold rather have my ſoul in the caſe of a godly Anabaptiſt, yea or a Monk or Fryar among the Papiſts that liveth a truly heavenly life, in the love of God and man, and in a ſerious diligent obedience to God according to his knowledge, then in the caſe of a Protestant, or whomſoever you can imagine to be righteſt in his opinions, that is worldly, and ſenſual, and a ſtranger (if not an enemy) to the power and ſerious practice of his own profeſt Religion, and void of a Holy and Heavenly heart and life. If ever ſuch a man be ſaved, the principles of all Religion do deceive us.
And certainly ſuch mens hypocriſie doth aggravate their ſin, and will encreaſe their miſery. So many as there be in the world, that profeſs themſelves Chriſtians, and yet are not ſerious and diligent in their Religion, but are ungodly neglecters or enemies of a holy life, ſo many Hypocrites are in the world. And I wonder that their conſciences call them not Hypocrites, when they ſtand up at the Creed, or profeſs themſelves Believers: though the Congregation ſeeth not [hypocrite] written in their foreheads, God ſeeth i… written on their hearts, and thoſe that converſe… with them may ſee it written in their lives. And yet theſe men are the forwardeſt to cry out againſt Hypocrites: The Devil hath taught it them to ſtop the ſuſpition and the chaſe of conſcience, as he hath taught the greateſt Schiſmaticks or Church-dividers the Papiſts) to cry out moſt againſt Schiſm and diviſion, and pretend to unity. But theſe ſhifts do blind none but fools, and forſaken conſciences; and the cheat that is now detected by the wife, will quickly by God be detected before all the world. Till then l…t them make merry in their deceits: who would envy the drunkard the pleaſure of an hours ſwiniſh ſick delight? This is their portion, and this is their time: As we have choſen and covenanted for another portion, we are content to ſtay the time aſſigned, till God ſhall tell them & all the world, who was ſincere & who the hypocrite. For our parts, we believe that he is moſt or leaſt ſincere, that is moſt or leaſt ſerious in the practice of his own profeſt Religion.
For my part, I muſt profeſs that (by the mercy of God) I have made it the work of many a year, to look about me and think wherein the felicity of man doth indeed conſiſt: And I have long been paſt doubt (as much as I am that I am a man) that it is not in tranſitory ſenſual delights; and that theſe are ſuch lean and dry commodities, and pittiful pleaſures, leaving men ſo ſpeedily in a forlorn ſtate, that I am contented that my greateſt enemy have my part of them. I have renounced them to God (as any part of my felicity) and I renounce them to men: Let them do with me about theſe things as God will give them leave. I will have a portion after death, or I…e have none.
And the caſe is ſo palpable, that it is my admiration that the contrary deceit is conſiſtant with the nature and reaſon of a man; and that ſo many Gentlemen and Scholars and perſons of an ingenuous education, can no better diſtinguiſh, and can poſſibly conquer their reaſon ſo eaſily with the preſence or ſenſual delights, and ſo eaſily make nothing of that which will be to morrow and for ever, meerly becauſe it is not to day. Well. I muſt ſay the Wiſdom and Juſtice of God is abundantly ſeen in the Government of the world with the Liberty of the will, and determining that all men ſhould ſpeed as they chooſe.
It may be the Reader will ſay, be expected that inſtead of writing ſuch popular diſcourſes, I ſhould have vindicated my ſelf againſt the accuſations, that in multitudes of Libels and Pamphlets are ſcattered abroad againſt me. But doth he think that man is ſeriouſly a Chriſtian that is not more zealous for God and Religion, and the ſouls of men, then for himſelf? Have I nothing elſe to do with my time & labour, but plead cauſe of my own which God will ſo ſpeedily and effectually plead? Will it not be time enough to be juſtified at the Bar and day of God? I am content that they carry it as they deſire till then (were it not more for their own and other mens ſakes then mine) Am I like to forſake my life & all for Chriſt, & endure torments if I were called to it, if I cannot endure to be reviled and ſlandered by paſſionate men? Was it for nothing that our Lord would not anſwer for himſelf when he was accuſed before Pilate? Shall they be able to calumniate under the threatnings of the Revenge of Heaven? and ſhall I not be able to be ſilent under ſuch a promiſe, as Mat. 5. 10, 11, 12. The ſervant of the Lord muſt not ſtrive! Our Lord gave us an example of not reviling again, when he was reviled: He made himſelf of no reputation, but endured the croſs and contradiction of ſinners, deſpiſing the ſhame. I confeſs I think when Gods intereſt, and the good of others doth require it, a man ſhould not be wanting to his own defence, and I have long ago written that which will ſatisfie the impartial: But when I ſaw that it is like to tend to heats, and ſet more on work, I had rather let men call me all the names they can deviſe, and voluminouſly accuſe me of any thing that malice ſhall ſuggeſt, then do any thing to foment contentions in the Church. But if God convince me that it is my duty to detect the calumnies of man, it is a work ſoon done.
But what good will it do the world for me to open the numerous untruths, that other men have publiſhed, or to confute every Script; when all that I converſe with are ſatisfied already, and believe not the reproaches; and all the evidence in the world will not ſatisfied thoſe that will not read it, or are reſolved by their malice or intereſt never to be ſatisfied?
For my part, I doubt not but God and their conſciences will give them ſuch a Confutation as ſhall be ſufficient to them and me to end the controverſie.
My work is to plead the Cauſe of God and holineſs againſt the profane and ſenſual world, and no further to plead any Cauſe of my own, then is neceſſary to that. If I muſt bear the effects of mens diſpleaſure, I had an hundred times rather it were for pleading for Holineſs, and Love, and Peace, and Concord, againſt impiety, uncharitableneſs, and diviſions, then for defending my ſelf, or upon the account of Ceremonies or ſmaller matters. And if for theſe I bear it, I doubt not of more comfort at the preſent, much leſs do I doubt of a better iſſue then falſe accuſers can expect. We ſhall be ſhortly upon even ground: The time is ſhort: The pleaſures of ſin, the triumphs of malice, the ſufferings of innocency, are but for a moment. I envy them not ſo ſhort and dark day: The Judge is at the door that will judge all again, and ſet all ſtrait, and judge in righteouſneſs. When I am afraid of leaving a noiſom and unrighteous world, and ending all my pain and trouble, and being beyond the reach of malice, then I will fear what man can do. Let them keep me out of heaven, or deprive me of my peace and comfort if they can: If they fear not the threatnings of God againſt the malicious and unjuſt; ſurely I have leſs reaſon to fear their threatnings. When they have done their worſt to others, let them ſave themſelves from death if they can: I am devoted to God, and I never yet found cauſe to repent it: I am reſolved to uſe the utmoſt of my power for the intereſt of Holineſs, Charity and Peace, and for loyalty to the King, and obedience or patient ſubmiſſion to Superiors: And if yet I bear the fruits of fury, let thoſe that inſult over ſufferers, as if they were therefore guilty or miſerable, remember that we could have avoided it if we would, and could have found the way of applauſe and proſperity as well as they; and that no man takes that for his miſery which he chooſeth! If this kind of preaching or writing offend, could not I have avoided it? I am not in love with ſufferings from men, nor will I eſcape them at the rates of Gods diſpleaſure. I never think my ſelf in the higheſt form of chriſtians, till I am more conform to the ſufferings of Chriſt, and have endured more then yet I have.
It is the Chriſtians old Apology in Tertullian: Quaſi non totum quod in nos poteſtis noſtrum ſi Arbitrium Certe ſi velim Chriſtianus ſum tunc ergo me damnabis: ſi damnari velim: Quum vero quod in me potes, niſi velim non potes jam meae voluntatis eſt quod potes, non tuae poteſtatis: Proinde & vulgus vane de noſtra vexatione gaudet. Proinde & noſtrum eſt gaudium quod ſibi vendicant, qui malumus damnari quam a Deo excidere. Contra, illi qui nos oderunt, dolere non gaudere debebant, conſecutis nobis quod eligimus.] Tert. Apologet. cap. 39.
That is, As if all that you can do againſt us were not our own choice! (or will) Certainly it is becauſe I will that I am a Chriſtian, therefore if I will be condemned, then thou wilt condemn me. And when that which thou canſt do againſt me, thou canſt not do, unleſs I will; it is not now from thy power that thou canſt do it, but from my will: And therefore the vulgar do in vain rejoyce at our vexation. And therefore it is our joy, which they challenge to themſelves, while we had rather be condemned then fall from God. On the contrary they that hate us ſhould grieve and not rejoyce while we attain but what we chooſe.
For my part, if the world will needs be mad, I think both the laughing and the weeping Philoſopher are more excuſable then he that would be over-angry at them, or over-buſie in diſputing with them; ſaith Seneca [Quare fers aegri rabiem & phrenetici verba? nempe quia videntur neſcere quid faciunt. Quid intereſt quo quisque, vitio fiat imprudens? Sen. de Ira. l. 3. c. 26. Anger and phrenſie are but ſeveral wayes of a mans loſing his wit; and therefore he that can bear with one, ſhould ſomewhat bear with the other: (Though indeed voluntarineſs, or involuntarineſs maketh a great difference.) It is not worth a man's time and labour and coſt to be over ſolicitous in his own vindication, let the world ſay of him what they pleaſe. [Multum temporis ultio abſumit. Multis ſe injuriis objicit, dum unam dolet. Diutius iraſcimur omnes quam laedimur.] Sen. de Ira. l. 3. c. 27. Revenge takes up a deal of time: He that complaineth of one injury, objects himſelf to many. We are all angry longer th…n we a…e hurt.
I have truly given you now the Reaſons, why I rather chooſe to ſpeak theſe common neceſſary things, againſt the Devils party, the ungodly, the enemies, or neglecters of ſerious Holineſs, (agreeable to the ſubject of his Majeſties Chriſtian and excellent Declaration againſt Debauchery at his entrance upon his Royal Goverment) then to meddle with any of the contending parties of theſe times (who are ſo angry becauſe in obedience to authority I once endeavoured to reconcile them) or to be unſeaſonable in pleading any cauſe that is my own. And now referring the Reader to this ſhort Diſcourſe, I muſt firſt deſire that he miſunderſtand me not in one or two paſſages. 1. That my citation of the paſſage in the Homiles, be not taken as if I ſpoke a word againſt it, though I ſay, I dare not my ſelf ſubſcribe it: For though I think my ſelf, that ſeeing a perſecutor like Saul may repent, and be pardoned; a mocker at Godlineſs may Repent and be forgiven alſo: Yet I am reſolved ſtill to ſuſpect my own underſtanding, rather then to ſpeak againſt the doctrine of the Church.
2. Think it not ſtrange that I reprehend even Miniſters that are ſecret, or open oppoſers of a holy diligence: For our foreſaid Homily telleth us, as followeth: Hom. for Inform, &c, part 2. p. 150, 251. [Examples of ſuch ſcorners, we read in 2 Chron. When the good King Hezekiah in the beginning of his Reign had deſtroyed Idolatry, purged the Temple, and Reformed Religion in his Realm, he ſent Meſſengers into every City to gather the people to Jeruſalem to ſolemnize the feaſt of Eaſter in ſuch ſort as God hath appointed. The Poſts went from City to City—And what did the people think ye? Did they laud and praiſe the name of the Lord that had given them ſo ſo good a King, ſo zealous a Prince to aboliſh Idolatry, and to reſtore again Gods true Religion? No, no; the Scripture ſaith, the people laughed them to ſcorn, and mocked the Kings meſſengers. And in the laſt Chap. of the ſame Book it is written, that Almighty God having compaſſion on his people ſent his Meſſengers the Prophets to them, to call them from their abominable Idolatry and wicked kind of living: But they mocked his Meſſengers, they deſpiſed his words, and miſuſed his Prophets, until the wrath of the Lord aroſe againſt his people, and till there was no remedy.]—The wicked people that were in the dayes of Noah made but a mock at the Word of God, when Noah told them that God would take vengeance on them for their ſins—Lot preached to the Sodomites, that except they repented, both they and their City ſhould be deſtroyed; They thought his ſayings impoſſible to be true; they ſcorned and mocked his admonitions, and reputed him as an old doting fool: But God—burnt up thoſe ſcorners and mockers of his holy Word. And what eſtimation had Chriſts doctrine among the Scribes and Phariſees? What reward had he among them?—The Phariſees? which were covetous, did ſcorn him in his Doctrine. O then you ſee that worldly rich men do ſcorn the doctrine of their ſalvation; the worldly wiſe men ſcorn the Doctrine of Chriſt as fooliſhneſs to their underſtandings. Theſe ſcorners have ever been, and ever ſhall be to the worlds end. For St▪ Peter propheſied, that ſuch ſcorners ſhould be in the end before the latter day. Take heed therefore my brethren, take heed: be ye not ſcorners of Gods moſt Holy Word: provoke him not to pour out his wrath upon you, as he did upon thoſe Gibers and Mockers: Be not wilful murderers of your own ſouls.] Thus far the Homily.
And no marvel if Prieſts may be guilty as well as people, if it be true that is ſaid by the Church in Hom. 3. againſt peril of idolatry, p. 56, 57. [But a true Preacher to ſtay this miſchief, is in very many places ſcarcely heard once in the whole year, and ſomewhere not once in ſeven year, as is evident to be proved. Further it appeareth not by any ſtory of credit, that true and ſincere preaching hath endured in any one place above an hundred years.] But it is evident that Images, ſuperſtition, and worſhipping of Images, and idolatry have continued many hundred years.—For preaching of Gods Word (moſt ſincere in the beginning) by proceſs of time waxed leſs and leſs pure, and after corrupt, and laſt of all altogether laid down and left off, and other inventions of men crept in place of it.—So that Laity and Clergy, learned and unlearned, all ages, ſects, and degrees of men, women and children of all Chriſtendom (a moſt horrible and dreadfull thing to think) have been at once drowned in abomi…able Idolatry, of all other vices moſt deteſted of God, and moſt damnable to man, and that by the ſpace of eight hundred years. So far the Church of England.
And though I am far from crediting the many fabulous ſtories in that and ſuch other Books; yet I ſhall recite one inſtance in the life of Philip Nerius, the Father of the Oratorians, which ſhall ſhew you, that even among the Papiſts, holy ſerious diligence where it is, hath the ſame uſage from the prophane both Clergy and Laity, as in other places, and ſo that every where Holineſs is perſecuted by men, profeſſing the ſame Religion with thoſe they perſecute.
The meetings of the Oratorians, and their exerciſes, ſo like thoſe now abhorr'd by many, are by Baronius (that was one of them) thus deſcribed, as you may ſee in the life of Nerius, p. 45.
Certainly by the Divine wiſdom was it brought to paſs, that in our times—Aſſemblies were inſtituted in the City, much what after the form of thoſe Apoſtolical Conventions, ſuch eſpecially as by the Apoſtle were oppointed for diſcourſing of divine matters, both for edifying the hearers, and for propogating the Church. It was agreed that the zealous Chriſtians ſhould meet a days at St. Hieroms Oratory, and there a Religious meeting ſhould be held after this manner. Firſt, ſilence being made, they began with prayer, and one of the brothers reads ſome pious leſſon. At the reading of which, the Father uſed to interpoſe upon occaſion, explaining more fully, enlarging and vehemently inculcating on the minds of the Auditors, the things read, continuing his diſcourſe ſometime a whole hour (to the great ſatisfaction of the hearers) dialogue-wiſe, asking ſome of the company their opinions about ſuch a thing. Afterward by his appointment, one of them went up into the Desk, raiſed upon ſteps, and made an Oration without flouriſhes, or varniſh of Language, compoſed out of the approved and choice lives of Saints, ſacred Writ, and ſentences of Holy Fathers. He that ſucceeded him, diſcourſed after the ſame manner, but on a differing matter. Then followed the third, who related ſome part of the Church ſtory in the order of its ſeveral Ages. Every of theſe had his half hour allotted him, and performed all with marvellous delight and approbation: Then ſinging ſome Hymn, and going to prayers again, the company broke up. All things thus ordered, and ratified by the Pope, as far as the times would ſuffer, the beautiful face of the Primitive Apoſtolical aſſembling, ſeemed to be revived again, whereat all good men rejoycing, and many taking their Model from them, the like exerciſes of piety were ſet up and practiſed in other places.] So far Baronius.
If any ſay that this long and zealous exerciſe was not in private houſes; I Anſwer, Allow us an Oratory, as the Pope himſelf allowed them, and we had rather far be there then in private houſes: But if any that hinder ſuch from being publick, ſhall then reproach it for being in a leſs publick place, they ſcarce play fair. The Church of England, in the third part of the Serm. againſt the peril of idolatry, p. 66, 67. ſaith. In Maximinian and Conſtantius the Emperours Proclamation, the places where Chriſtians reſorted to publick Prayer, were called Conventicles.] See further.
But how were the Oratorians eſteemed and uſed? In Chap. 16. of Nerius's perſecutions, after the mention of mens rancor and railing that maligned him, it follows, p. 56. that The Prelate that was Deputy of the City, moved by the reports of them that bore a ſpleen to Philip, ſent for him, and reprehended him ſharply: Is it not a ſhame (ſaith he) that you who profeſs a contempt of the world, ſhould hunt for popular applauſe, and walk through the City guarded with troops, with ſuch nets as theſe, fiſhing for Church-preferments?] When having ſhrewdly taunted him with ſuch like expreſſions, he prohibits him the hearing of Confeſſions for fifteen dayes, and to uſe the cuſtomes of the Oratory, but by leave firſt obtained, or to lead about with him any companies of men, threatning impriſonment upon his diſobedience: Neither would he let him depart, till he put in ſecurity for his appearance, ſaying—Come, you do all this, not for the glory of God, but to make a party for your ſelf.—Mean time, while the good man was commending himſelf to God, having intreated divers religious perſons to be inſtant in Prayer about this buſineſs, one appeareth and ſaith—This trouble ſhall be quickly over, and the work that is begun be more ſtrongly oonfirmed; they who reſiſt now, ſhall aſſiſt hereafter; and if any one ſhall dare to oppoſe it any longer, God ſhall ſpeedily avenge it on him; the Prelate, that is your chiefeſt adverſary, ſhall certainly dye with 15. dayes.] And it fell out preciſely as he foretold: for the Prelate (the Popes Deputy) relating the proceedings to his Holineſs ſomewhat partially, died ſuddenly.—No ſooner was this blaze of perſecution out, but a much fiercer was kindled againſt the Order: For under pretext of Piety and Religion, ſome poſſeſſed the Pope that the Preachers of St. Hieroms many times delivered things ridiculous and unſound, which argued high indiſcretion or ignorance, and muſt needs endanger their hearers.]
I would not have troubled you with any of theſe citations, but to let thoſe know that are offended at my reproof of impious Miniſters, that in all places and parties in the world where there is any ſerious diligence for ſalvation, there are alwayes enemies of the ſame Profeſſion, even among the Clergy as well as others. The hindering of Holy Diligence and Seriouſneſs, is the work of the Devil and his Inſtruments in the world. The promoting it is the work of Chriſt, and of his ſervants. The great actions of the World are but the conflictings of theſe two armies, the ſalvation of the Conquerors, and the damnation of the conquered being the end. By this contending for Faith and Holineſs, and bearing the Croſs, I take my ſelf bound to perform my Covenant of [profeſſing the Faith of Chriſt crucified, and manfully fighting under his Banner againſt the Devil, the World and the Fleſh, to my lives end.] Reader, thou art engaged to the like as well as I, and ſhalt be judged accordingly, and reap as thou haſt ſowed. CHOOSE and DO as thou wilt SPEED.