grease of maintenance onely creak make a noise and disquiet the world Sect. 2. Most Polemicks while they have too rashly charg'd the body of error have made themselves her Captives and lent Antagonists Trophies of their rashnesse Though truth is a strong fort inconsideration may become a traytor and expose it to the mercy of an enemy Most men are so drunk with dispute and inebriated by their passions that they cast at Antagonists heads all they can lay hold on not fearing a rebound or what weapons they administer to their own ruine show the weakness of their adversaries with so much of their own that they lend opportunities to error they permit the wild bore in their Vineyards would keep out the Foxes and open a gap for the Foxes would expell the Wild bore they whose malice nam'd the Bishop of Rome Antichrist their weaknesse opened a door to the Brownist to bring in their own orders as rivolets from that See into the premunire of Antichristian While Rome would prevent dissentious they are forc'd to dissent from themselves admit that overgrown monster tyrannons infallibility like the Wild Bore of the Forrest to lay wast Gods Vineyard grown cruelly subtle by age and confidence in his tuskes gores all that stand in opposition â—oming with maliâ—e ambition and Avarice and wallowing in impurities they who dissent from these have not learn'd to agree with themselves each one hath his distinct Idol different Concubine various glosse on which their phancies set produces a brood of sects While they adulterate the Scripture and seem to approve that which they so much decry while they wed themselves to the Idols of their own phancy become the greatest Idolaters or confirm Copernicism with their whimzies the Earths motion by a continuity of giddinesse Sect. 3. With the Lyrck Nullius addictus jurare in verba magistri me quocunque rapit tempestas deferor Neither shall I put gall in the ink I write of Religion because others sowre their language If I open sores the launching shall be onely to let out their corruption or take away the proud flesh that keeps the wounds of the Church from healing And though I may confess with S. Bernard Non sit major superbia quam ut unus homo toti congregattoni judicium suum praeferat tanquam ipse solus spiritum Dei habeat yet 't is a different thing for a man modestly in some points dis-satisfied to propose quaeres not to a Congregation onely but the Catholick Church and a sober man may without trenching on irreligion or the least touch of madness or insolency dispute a matter of Religion with the Roman or Church or Prelate as Irenaeus with Victor modesty accompanying and a desire to fist out truth free from vanity and purpos'd opposition even against a particular Church though to dispute an â— Article of Faith what the Catholick Church hath alwayes believ'd is what S. Austine calls insolent madness But in other things Consent of Nations Authority confirm'd by Miracles and Antiquity of S. Peters chair and succession from it motives to keep in the Catholick Church must not hold against demonstration of truth quae quidem si tam manifesta monstratur ut in in dubium venire non possit proponenda est omnibus illis quibus in Catholicâ teneor ita si ali quid apertissimum Evangelioâ— they have opened the gates and made the way that went before us non Domini nostri sed duces fuere truth lies open to all it is no mans severall patet omnibus veritas nondum est occupata multum exilia etiam futur is relicta dissentire licet sed cum ratione non mihi credendum sed veritati Sect. 4. Though I cannot look upon the Pope with that dreadfull apparition which some affrighted with the horror of their own imaginations who character him by a Virgils Polyphemus monstrum horrendum informe ingens cuilumen ademptum Or some sad and distorted phancies flutering betwixt the twilight of ignorance and self-conceit bandy against the name with prejudice as it nothing could result from thence might not taint the odour of virtue and innocence yet could I but believe infallibility to bee the Prerogative of the the pontificial chair I might believe with the Schoolmen sin a non-entity that Pontificial impurities passing for nothing the chair might be secur'd from rasher imputations St. Irenaeus might not accuse a Victor S. Cyprian a Stephen S. Athanasius a Pope Liberius for Arrianism all that pretend to goodnesse Heresie in an Anastatius Honorius John 22. Necromancy in a Silvester Magick in a third Paul a John the 8th 12 13 14 15 16 17. as if the name which implies gratious could import a concatenation of mischiefe they being link'd together in with the 7th Boniface for the most part entring like Foxes living like Lyons and dying like Dogs non montes parturient ridiculum murem sed secundum ridiculum morem in the eight John and Benedâ—ct the 9th supposed to appeare in the shape of a Monster after death because in all his life hee appeared not lesse then a Monsteâ— in all his Actions a 6th Vrban could drown five Candinalls for revenge andas if this had been too little let loose a deluge of impiety the 5. Cardinal virtues suffering for name sake But these are modest vey'd with witchcrafts incests cruelties of a sixth Alexander Idolatrous sacrifices in a Marcelln Diabolicall applications in a Celestine inhumations and such ridiculous peeces of cruelties in others that even Paganism is charitable and Mahometism it self comparatively virtuous Should I omit a 10th Leo's that Father of Christendom in long Coats who before the times others do arrive at age had attain'd to be Father of all the Aged a Pope at twenty quantum peperit nobishaec fabula Christi and after a dispure de animâ redit in nihilum quod fuâ—t ante nihil but I would sally no further shrowds best befiit the dead and by a candid retrogradation to draw a white veil of innocence over those who should have been nursing Fathers to the Church yet let mee tell you Sir 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how assents he to Christ in his words who dissents from him in his works Three blazing Comets conspicuous in the Roman Horizon at the same time it would be strange if they should produce no alteration in the Ecclesiastick body three Popes cohabiting at Rome three in diverse Countries a schism for forty years Popes at the French and German devotion Ambition and Corruption to the attaining the Papall dignity as Platina being more prevalent then a Christian life it would be a miracle above any Legends pretend to that Contrariety should râ—concile mutuall Contradictions render infallible while the Church musick must bee onely set out of such discord Antipopes not onely in competition for but opposition to the pontificial dignity of the Popes infallibility see your own
perfidia cannot have successe which scarce will imply error in faith or misbeliefe but malitious falsitie in matter of trust and action such as Faelicissimus and his complices hasted to Rome with against Saint Cyprian Saint Hieroms orbis Major urbe may dismisse him and his zeal to Presbyterie confirm no friend to Papal glory For Saint Austin he is quoted to call himselfe rash detestable and strangely imprudent in a Councell to resist them with whom Christ could only be to the consummation of the age Saint Cyprian in a schism is pack'd to hell se judice macula istanec sanguine abluitur nec pasâ—ione purgatur inexpâ—abilis culpa non erit fidei corona sed perfidiae poena He oppos'd Pope Stephen and Saint Austin and he being both of the African Church dyed excommunicate from the Roman and if a Saint Greoories prayers brought them not from hell with Trajan to bear him company we may misdoubt a bene esse to those Romanists invoke as Grandees in the Court of heaven if extra Ecclesia parietes Romanae non sit salus But God be praised a Saint Hierom comes to their rescue with a non altera Romanae urbâ—s Ecclesia alteratotius orbis aestimanda est Gallia Bithynia c. unum Christum adorant unam observant regulam veritatis si authoritas quaeritur orbis major est urbe ubicunque fuerit Episcopus sive Regio ejusdem meriti est ejusdem sacerdotii potentiae divitiarum potestatis gradus paupertatis humâ—litas sublimiorem vel inferiorem Episcopum non faciunt omnes Apostolorum successores sunt Sect. 69. If the Roman Church be a branch she cannot be the Root though an elder sister she can be but a co-heir we need not cry out with Esau Hast thou but one blesâ—â—ng O my father Nor is it the essence of the Church nor the representative part in a synod but the vertuall power in the Pope and his Cardinalls which are the Elixir by whose vertue the name of Catholick is derivative To be blanch'd with Innocence or gul'd with Martyrdome to carry the Enfigns of the Lamb are nothing worth without the crosse keyes of Saint Peter the Purple of Christ invaluable should we deny the Cardinals scarlet Robe Who mock'd Christ more then the Jewes who cloth'd him in it with a hail King while the exorbitancy of their power takes away his plants Thorns in Christianity and buffets him in his members who by uncharitable censures have not only separated Protestants from their communion but Russian African Asiatick Graecian Churches where some praise God in the flames while these lasciviating in the sunshine of Gods mercies have kick'd against Divinity and retiring into the shade bellowing like mad beasts have preferred forms and shadowes before the light and glory of Religion yet if we will believe what their Bulls roar ten times their number is damned for not being Catholicks for sooth since every Christian under pain of damnation must be subject to the Roman Bishop Who taught us Our Father which art in heaven forbids us an inclosure and he who intends a Monopoly will leave out Christ with his brother The name of Catholick in the Creed plac'd in opposition to the Jewish inclosure of mercy it will be strange if universall should now turn particular and by not retaining the phancy of a particular Church a man could not be of the universall and yet every Church hath a particular phancy and it is probable all generally phancy by an audi Ecclesiam and in the Commission dic Ecclesiae what Christ never intended If thy brother trespasse against thee tell the Church viz. a company of Christians and if he will not hear the Church let him be to thee as an heathen or a publican cite him before the Gentiles tribunall as thou wouldst an heathen or a publican It is true there is but one true Faith one true Church but both Faith and Church is the Catholâ—ck Christian not the particular Roman and this Catholick Christian Church he who will not both hear and obey the particular Church where he lives so far as it dissents not with the universall in my opinion is worse then pagan or publican Sect. 70. The Catholick Church is Gods house all Nationall Churches are in this universall house as so many daughters to whom as Christs Vicegerents the care of the houshold is commited by God the Father and the Catholick Church the mother of all Christians If sisters disagree in a family will the Father and the Mother God and the Church eject one child because that an other is petulant waspish or hath Christ given power to Rome because she is an elder sister that she or her steward the Bishop should cast out of the family which she pleaseth of the children of the family for telling stories of an elder sisters or stewards enormities Romana Ecclesia particularis according to Bellarmine and without there be two Roman Churches there cannot be both a particular Roman Church and a Catholick No sense will admit the Roman Catholick she is not universall so not Catholick in extent not entire in Doctrine in things belonging to the foundation so not Catholick in beliefe nor the prime Mother Church Jerusalem was that so not Catholick as fountain head or root of the Catholick Sect. 71. Catholica autem quae diffusaper universum orbem That Catholick Church which all Nations shall flow unto Kings and Queens shall be nursing Fathers and Mothers shall suck the milk of Gentiles this is the way which the fool cannot erre when the wisest may mistake there 's universality antiquity succession and unity here are unquestionable while all agree if not in manner yet matter of beliefe have the same limbs of Christian warfare that Constantines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is the Arke of the Covenant holy City fructiferous Vine direct way sole Dove excelse mountain celestiall Kingdome spouse and body of Chirst the house of God gate of Heaven a pillar and firmament of verity a light in a Candlestick a Tabernacle in the Sun a ship secure in storms a rock which though the winds of schism arise and waves of heresy beat cannot be moved here the sayings of Fathers writhed by Papists to rivet Saint Peters tattering chair are all verified that which was the Church of all ages is apostated perish'd this they say who are not in her see lest thou may not be she will be though thou art not in vain he sayes he hath God for his Father who will not acknowledge the holy Catholick Church for his Mother since in the expans'd arms of her charity she entertains the whole body of Christiâ—nity Be wise my soul lay thee a foundation here so though storms arise and waves beat thou shalt not be moved the quicksandâ— of heresie shall no more swallow thee up the waves of schism warp â—hee to irreâ—lâ—gion or byasse thee toward Atheisme Sect. 72.
Gerson Occham Almain Echius Hosius Pighâ—us Waldensis at quarrell about Originall of Spirituall power Abulensis Turrecremata Franciscus de victoria Alphonsus de Castro men whose very names speak battell aud writings not much unity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will scarce prove a Rock of defence which implies a stone as well as Rock and the twelve Apostles were all stones which went to the foundation of Christianity No man not warp'd by prejudicate ignorance but may admit a primacy as great as those Princes his Holinesse dignifies with the titles of the most Catholique or most Christian. Peruse the Spanish Edicts and you shall find Cardinall Baronius book asserting Papall jurisdiction by King Phâ—lâ—p lest it might raise the flames of contention in his Subjects made it self a Subject of the flames Peruse the Constitutions of the Gallican Churches nay even now see them menacing to ordain Bishops for Portugal the Pope refusing Reslect upon this darling Flanders and find Bruxels lately tearing his bull for a defamatory scroll by one rent to prevent many Take a view â—of Germany her Henries Fredericks 1. 2. here you shall find the story of the Eagle and Fox verifyi'd if the Eaglé touches but a Popeling the Fox fires his nest See the Eastern Empire whose substance was lost fighting about shadows nay the substance of Religion and Christs Image charity for a wooden one Finally let us look home and sweep our own doors from the â—irt which would cleave to them the first appellant here in England was Wilfrid Archbishop of York in the reign of Egbert and his Son Alfâ—ede the Popes Nuntio's in his behalfe were return'd with a Complement of honouring for grave lives and honorable aspects but they would not ' sent to their Legation See Anselms Contest about appeales to Rome answer'd with a Consuetudo regni mei est à Patre meo instituta ut nullâ—us praeter licentiam Regis papa appelletur quâ— Consuetudâ—nem regni tollâ—t potestatem quoque Coronam Regis violat Siquis invenâ—us fuerâ—t litter as vel mandatum ferens Domini papae c. Capiatur deo eo â—â—cut deâ— Regis traditore Regnâ— c. if it was treason then reason will â—carce expect thee Reward of loyalty now should atteâ—d his missaries These you will not deny such as you call Catholick and cannot wonder if in those times they menac'd ponere murum pro Domino rege they now place one pro republicá and better learn'd by time Now with the Grec an Church they answer we know your pride cannot satisfie your Aâ—arice and therefore leave you to your selves For his Patriarchate by Gods Law he hath none in this Land for 600 years after Christ he had none for the subsequent 600. intent to greater matters hee would have none above or against the Princes sword he can have none to subvert faith or oppresse his brethren 't is fit he should have none you must seek further for subjection to his tribunall this Land oweth him none Finally to bring you home and truth home to you reflect upon your own Rome in the time of budding Christianity Polycarp in Anicetus time comes to Rome yet makes no appeal Justin Martyr lives at Rome lends no suspition of such power hee names a prefect of the brethren calls all Christians High-Priests and so he being one may attain a pontificall dignity Irenâ—us calls Soter Anicetus Hyginus Pius Telesphorus Xistus Presbyters Dionysins Corinthius calls Soter a Bishop Apollinaris tells of Asiatick Churches excomunicating without the Roman The Gallican Churches in a dissention of Alcibiades and Theodotus not onely appeal'd to but the Roman Victor was oppos'd by Polycrates an Ephesian Bishop Nay even the name of Universall Bishop was so great a stranger to Rome that a Pope though it designd the comming of Antichrist was a name of blasphemy and to admit it was to lose the Faith and no Sciolist in History but may discern if the Foxes taile had not been peeld to the Lyons skin his Holiness might have now been but a petty Chaplain and squar'd his Religion to some magnifico's trencher and he may thank Saint Pauls sword which hath more advantag'd him then the Crosse keles of St. Peter Sect 5. Who would be ty'd to that infallibility which instead of adorning hath so dawb'd the Gospell that Christianity may be suspected for a Fable al religâ—on pass for state policy while quatenus Cathedâ—a doceat this Nymph Egeria must inform the Roman Numa and to resist it be no lesse treason quam tentare arcana imperi and yet his Holinesse silence such prodigious pieces of masking foolery golden Legend Bridgets Revelations Metaphrastes Saints Monkish Chymaera's and pious frauds which for excellence and probability may parallel Lucian's true History render Pantagruel Orthodox make Don Quixot for the transportations of his phancy passe in opinion for a S. and a Gusman may be canoniz'd for a knave by revelation as well as a Ronsard tenter our Saviours miracles to an analogy with Hercules labours and your Divine Arâ—sto make Saint John a groom to feed an Hippogriph with Celestiall Oates Indulgence to vice shames virtue out of countenance and the threed of falshood interwoven with the gold of verity makes even truth passe in the supposition of counterfeit Who would believe the treasurie of Pontificiall merits exceeds his Peters pence since no penny no Pater noster no our Father the Pope with Peter sure will scarce hold currant at Heaven gate Or believe a Purgatory above unnecessary injunctions and a fire in it above a Culinary one which he maintains by it in his Kitchin since he seems an adversary in the way and who agrees not with him quickly is cast into Prison and scarce gets out till hee paies the uttermost farthing Or the Priests when they cry edite bibite de hoc omnes and devour all themselves lie not Or mumming may not seem Religion where Religion may seem but a mask of Anticks That lies and phancies bee necessary for salvation since who believes them not Trent Councell salutes with an Anathema Or the Popes have not been the greatest Schismatiques since they have made more Schisms then others Churches have Articles of Faith That two Popes when they both do contradict each the other are both of them infallible Or injoyning severall Bibles I must peruse neither That the people was not mock'd by subtile divisors who instead of milk to instruct their souls milked their purses with the fictitious milk of the Virgin Mary visible in twelve places in the time of Henry the 8. That Saint Wilfrid's needle which opened to the penitent and clos'd to the guilty was not the needle the Camel Cable might passe through the rich man to Heav'n since who gave most was alwaies the most innocent Or a rood moving like to a Puppet by wyre and weeping the tears of a bleeding Vine gain'd not the Priests the blood
of our sins sting us look up upon him who was lifted up with healing under his wings and have respect to the fruits of the land of promise that blessed Canaan not being discourag'd by the Gyants of our sins but lift up our hands with Moses strengthned by the two Tables the Commandements of God till we overcome them and having the Corner stone Christ Jesus to support us in our weaknesse who will not fail them who rely on him in all their conflicts with the world the flesh and the Devill we may subdue the enemies of our peace who hinder us in our progresse to the promis'd Land Sect. 16. I may believe him conceiv'd of the Holy Ghost yet may safely neither believe the Popes and some Pontificians nor the conceptions of our Enthusiasticks of the holy spirit I can believe Christ born of a Virgin Mary yet need not believe a Virgin Maries Temple born by Angels to Loretto nor doubting the truth of the Virgins milk with which the Popish Priests impose on the vulgar may impose the stigma of infidel on me and deprive me of the milk of the word of truth He who had respect unto her humility will not have respect unto them who too much humble her since the glory of Heaven overshadow'd and the Bridegroom of our souls shined forth from the closet of her womb Nor exalt them who her that was humbled in her own eyes exalt in theirs above their Creator Casheer his name to admit hers in the Psalter while an Ave Mary can bring a Te deum Laudamus out of fashion and Christ himself must stil be in pupillage May we all provide innocent spotlesse and Virgin hearts for a Saviour to be born in so that we all may have by the overshadowing of the holy spirit a right Conception of him whose Conception could not be without it and be accounted for the mother and brethren of the Lord while wee do the will of his Heavenly Father Sect 17. I could wish that Christ still suffer'd not under a Roman Governor but instead of a Pilate he would be a good Pilot no longer steer by the gales of profit or the Whirlewind of ambition which may ingulph the bark of the Church into an Abysse of misery but calming the troubled Sea of his own lusts into moderation the winds of error and waves of false Doctrine may cease and the leaky vessell of the Roman Church by the pump of Faith and sincere repentance may arrive at the Haven of eternall security in vain like Pilat he may seek to wash his hands from the guilt of Christs blood while he can embrue them in the blood of Christians and suffer his Polemicks to plant thorns on Christs brow spinous questions and with the mock pageantry of state make Christian Religion ridiculous to Jew and Gentile Neither the Clergy though their name implies lot should as relative to their name and Christian warfare Souldier-like cast lots for Christs Coat neglecting internall purity quarrell about the supervesture externall ceremonies of Religion while their tongues sharp as spears pierce Christs sides through their brethren who is still crucified by Jews and betwixt theeves who rob Gods word while we apprehend examine accuse condemn shame and crucifie one another when we should rather crucifie the flesh with the affections and lusts thereof as pride envy malice and contention conforming our selves to the Image of a crucified Saviour and not to the crucifyers of a Saviour by our vices since some truths though seemingly precious are not so plac'd in competition with Christian-charity peace and communion with all who are fellow-members of Christs body Wee must relinquish that which is valuable rather then him who is above all value while dissention can renew his wounds in his members Dull phlegmatick and Plebeian constitutions are not only subject to paralytique but even apoplectick distemperatures sometimes they tremble and discompose Religion in their jealous furies and sometimes are superstitious and supine and stupid in trivial and ridiculous fooleries Resembling Apes and Dotterells more apt to imitate mops mows and gesticulations then vertues while others are madder then those who are asham'd of humanity because Apes have some resemblance with humane nature Sect 18. Cannot any one be perswaded Christ descended not into Hell since a S. Cyprian averrs this Article neither in the Roman or orientall Symbole and Tertullian takes no notice of it and Shâ—ol and his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implies the grave without descending thither May I leave the works of Hell pride malice and uncharitablenesse by works of light treat with God where he is in Heaven by believing Christ was in Hell will not much advantage me in the way to Heaven though my uncharitablenesse to a misconceiving brother may warp me toward Hell Hell is described by the valley of Hinnom where sacrific'd children weak ones in Christ while their tongues are kindled at Hell fire who with trifling differences make schisms in the Kingdom of Gods Church and Communion which Saints should have for the service of Christ their King the Lords anointed against the powers of darknesse Sect. 19. May not any one believe in the Holy Ghost though hee should not phancy the picture or the sencelesse story of the Doves want of gall or the holy spirits non-appearance in that shape but onely hovering like a descending Dove Oh doubt the infallible pontificiall and enthustiasticks spirit one being repraesentative of the other where murder revenge Adultery and treasons are Cohabitants and by a necessary illation must passe for the fruits of that all-disposing spirit consecrate impiety and make villany precious while God himself must be introduc'd witnesse to a lie May we have the innocency of Doves in our Conversation the mourning of Turtles in the sorrow for our sins and a delight in the streams of life the holy Scriptures as the Dove in the waters finally all the resemblances with the Dove which imitate the gifts of the holy Ghost that the holy spirit may dwell in us which is pictur'd in the shape of a Dove Sect. 20. Wil it not suffice to believe a holy Church and not to believe in it since a Saint Cyprian informs me God is onely to be believ'd in or believe not a Church or Christian can be out of the Catholick Church since all men and Churches make up but one Catholick and the notion of Catholick introduc'd in opposition to the Jewish Church may not as oppositely be oppos'd to the Roman who like Jews presume a monopoly of Gods mercy the light of ages light of nature supernaturall light of Scripture must onely shine in their dark lanthorns and all blind who believe things not onely above reason but against it while a part must be greater then the whole a particular Church the Catholick resembling the mad-man who lived in a Sea-port town called all ships his own which arived at the haven All Bishops who have either writ appealed or communicated with
puto verisimile arbitramur till he came in with a scio And though I know not as much as Gregory this I may presume to know the place in Saint Paul wracked so often to confesse a purgatory may be applyable to it being a building of hay and stubble and have the charity to believe the foundation laid in Christ faith in him and love of him the ground-work though in the superstructure may be some light aery phantasms stubble and straw which in the day of tryall shall vanish yet he shall be saved so as by fire through or out of fire drosse vanishes but gold shall abide the fiery tryall in the day of the Lord. Sect. 27. Rogula fidei una omnino est sola illa immobilis irreformabilis according to Tertullian and if your Occham is to be credited nec tota Ecclesia nec concilium generale nec summus Pontâ—fex potest facere articuluÌ„qui non fuit articulus c. Therefore if any thing be fundamentall after the Church defines it must be fundamentall before for deductions are not prime and native principles nor superstructures foundations that which is a foundation to all cannot vary to different Christians in regard of it selfe for then it could not be a common rule to any nor could the souls of men acquiesce on a tottering foundation a trice foundation as common to all must be firm unto all in which sense the articles of Christian Faith are fundamentall and not what men please to define for as Irenaeus quum enim una eadem fides sit neque is qui multum de ipsà dicere potest plus quam oportet dicit nec qui parum ipsam minuit if every thing defin'd by the Church be fundamentall in the faith the Churches definition would be the Church-foundation and so by consequence the the Church could lay her own foundation and the Church have an absolute and perfect being before her foundation laid If the too preposterous zeal of the Roman Church since she grew to her in controlable greatnesse had not rashly determined those things to be matter of belief which for many centuries pass'd onely for pious opinions Christendom might have serv'd God in an holy fire of zeal and spirituall fervency which now sacrifices myriads of souls to Belial in the flames of contention what a sight is it to see writers committed together by the ears for trifling ceremonies and beggarly distinctions tanquam pro aris focis incens'd none are affrighted at their noises and loud brayings under Asses skins scioli and smatterers in Divinity onely busie in the skirts and outsides of learning and yet will admit no salvation but by a compliance with their vertiginous pates wise men should know as the body hath certain diseases that are with lesse evill tolerated then remov'd as to cure a Leprosie with the blood of a child so it is better a triviall error should dilate it self then children of the Church should perish while some error may be disseminated with lesse inconvenience then discover'd the use which wise men should make of other mens lapses is to avoid a precipice and the advantage pious men should make of these great flaws in Christianity is not to joyn with them that make them nor to help to dislocate these main bones in the body which disjoynted cannot be set Sect 28. The uncharitable dealings of Christians with Christians cannot induce me to bee uncharitable to any I must believe with St. Hierom Haeretici fiunt non quod Scripturas contemnunt sed quod non intelligunt it is ignorance and not the contempt is the cause of most if not all of our separations The Sheba's of separation all the Trumpeters of sedition may alarm the rabble that brainless horse to battel to trample down order and break the rankes discipline with a separate your selves from Idols curse you Meroz curse you bitterly What society hath light with darknesse Come out of Babylon my people with a hundred such places of Scripture rack'd and by an invention witty in cruelty tortur'd to confesse something may patronize their black designes wringing blood even out of the Gospell of peace Which have as little relation to Christian societies as a Lo here is Christ Lo there go not out after them rack'd so frequently to confesse them Antichrists who correspond not to the whimzies of every phanatique denoting such as Judas Theudas Arthronges and Barchosba Impostors who pretended to be Messiasses sent for the delivery of the Jews out of the hands of the Romans and if it was possible would deceive the Elect the Jewish Christians which are forewarn'd but as the Calvinists it is impossible for them to be deceived who are the Elect and as the Romanist who are in their Church the treasury of all truth cannot be deceived But if the Elect can scarce be saved what shall become of the ungodly if the Christian Jew who washed with Christs blood speaks better things then that of Abels what will become of them against whom it cries worse then that did against Cain while they themselves could cry Let it be upon us and ours if the Elect as the Papist the Catholick with all his indulgengencies masses rosaries and abstinences can scarce be saved what will become of those who are out of the Communicative line of Gods mercy his Ark City our holy Apostolick and Catholick Church If the Elect as Fiduciaries they that can believe they shall bee saved can scarce believe it so strongly but that an intervening scruple of an obstreperous Conscience may damn them what will become of a Papist who believes in a God of wood a God of bread who saies wee can have no assurance since by faith we are saved thus the stream of life is made the puddle of phanatick interpretations while all like the Tyrant who fitted wretches to his bed hack maim and mutilate or stretch and tenter the Scripture to adequate them to inhumane purposes and Heaven it selfe must admit no room beyond the capacities of their empty noddles Vain fuellers fit onely to feed the flames of contention out of whose embers are even rais'd combusti Sect. 29 Though Heaven gates be narrow I cannot believe them so strait as most sects would make them should I not believe one lie with the Fiduciary or many with the Pontifician not easily induc'd to believe heaven the purchase of fonder imaginations Charity would perswade me it is even a receptacle to those whose uncharitable opinions have mutually condemned and secluded each the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The practice of our lives not tongues must make us Christians wee must be rather so by entring into imitation of Celestiall virtues then curious inquiries May we flourish in verity which is the root in humility which is the flower and well doing which is the fruit of the tree of life Sect. 30. Those aëry mysteries which have unhinged so many Cardinall heads shall not extend my Pericranium
God grant I may for futurity learn to doe something rather then hear others talk about nothing which if they bring not into the premunire with the fool in the Psalmist who said in his heart there was no God yet I have said in my heart with the Psalmist all men are lyars and every one deceiveth his neighbour I must believe as in Epiphanius time 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pietie or impiety must onely distinguish Orthodox or Pseudodox we glory and are inflated with the names of Churches while we lose the power of godlinesse soul of Religion and prerogative of Christians Christs Legacy Charity Sect 31. Faith may lay a Foundation but wee may hope in vain for that building which is made without hands if charity here laies not her hand to make a superstruction those Babel-builders who think to reach Heaven by another way produce nothing but confusion of languages impenitent confidence will shipwrack in an Ocean of infirmity when penitent despair which expected to bee ingulph'd into an Abysse of miseries wasted with gales of sighes and Seas of tears may arrive at a Port of everlasting security the Scripture saies Heaven is taken by violence but 't is a strange phancy the world takes up that it may be taken with impudence fronti nulla â—ides may admit a double sence though a Judas may veil impiety with kisses yet if a timely repentance prevents not he may break in two and discover his black soul naked I cannot believe that Faith justifies works justifie or both yet we are justified by faith by works by both the conditions not causes of our justification and the conditions not perform'd it is impossible without this righteousnesse to see God I will not say Christ cannot save though the Scripture saies Christ could do no miracles in his own Country not because hee was less potent but they were more incapable where impenitence keeps the door mercy cannot enter it is not materiall whose Communion they boast of or disclaim who have fellowship with the unfruitfâ—ll works of darknesse since Idolaters drunkards liers Adulterers no dogs and unclean person shall enter into the City of God or be partaker of the benefits of his holy Church Sect 33. Of all graces the Apostle makes the greatest of charity and the world least of that charity which antidates Christs presence here in his members and outdates the other graces in futurity when faith and hope shall bee swallowed up in an abysse of ravishing realties that which was but a Lamp here will be then a star inlightned by the Sun of righteousnesse a Lamp here with the oyl of faith and light of good works converting sinners from the darker waies of iniquity shall shine like the stars in glory hereafter and not such who compass Sea and Land to make a Proselyte and make him worse then themselves who tith mint and annise boggle at trifling formalities and forget the greater mysteries of salvation Sect 34. Self-interest opens the floodgates of dissention to drown the humble vallies of peace men esteem opinions because their own all adore the Chimaera's of their own private brains call light darknesse and darknesse light presume they have the most glorious stars for their Conductors when they are onely ignes fatui which misguide to a precipice of flames Gods fire gave light and burned Hells fire burns without light who leave the light of truth heat of charity to live in flames of contention deserve that fire without light even the best Apostles dissented knowledge nor piety can amputate all differences but wisdom and charity must prevent their prejudices Sect 35. Not every light and aery error in disputable Doctrine and points of curious speculation can be a just cause of separation in that admirable body of Christ his Church or of one member from another He gave his naturall body to be torn on the crosse that his mysticall should be one and as Saint Austin he is no partaker of divine charitie that is enemy to this unity All these divisions are disguises of charity and vizards of factions a pageantry of pompous folly or preposterously inflated knowledgâ— and though they mask in the names of Papists Protestants Reformists sub-Reformists Aâ—omist Familist Brownist c. the Church of God can have no musick to set out such discords My name is Christian and my sirname is Catholick by the one I am known from Infidells by the other from hereticks and schismatickâ— the name of Catholick congregates what is homogeneous and dissipates what is heterogeneous both in the Court of heaven and in the Court of the Church He cannot put on the garments of Christ who rends and divides his Church Catholick is every where the same that which is trusted to thee not thatâ— which invented by thee which thou hast received not imagined a matter not of wit but doctrine in which thou art not to be Author but a retainer not to lead but follow that which the whole Church holds not instituted by Councells but retained is rightly believ'd Apostolicall tradition such as the Creed Sacraments c. The antient consent of holy Fathers is not in all questions of Divine Law but onely in the rule of Faith by us with exact study to be sifted out and followed there are some things in which the best defenders of the rule Salva fidei compage agree not but one thinks better and truer then another Every error denies not Christ the foundation or makes Christ deny it and thrust it from the foundation not every error in those things which are of faith is either infidelity or heresie if men differ it is no more then they have done ever pious men even in differences may preserve charity intire â—concord which is the effect of charity est unâ—o voluntatum non opinionum Some Churches build after the Italian fashion with a flat top others with wide windowes to let in the air and catch the applause of the world some build Babel-like and will have their head reach Heaven and if their confusion of languages impeded not might be near allyed others of the Synagogue fashion will admit nothing but round and limit Heaven in their narrow conventicles it could bee wish'd that all would bee what the Apostle exhores of one mind but it is not to be hoped whâ—ile the Church is triumphant over humane fragilities which here hang thick and close about her the want of peace and unity even where Religion is pretended proceeds from men and humours rather then things and errors to be found in them Episcopacy squares with Monarchy Presbyterie with Aristocracy independency with Democracy men made Religion lackey to self-interest and State policy the great Turk walking in his Garden with a Bashaw who wonder'd hee would suffer the Christians distracted in Sects to orespread his Empire asked how he liked his Garden answering it was admirable for the variety reply'd
if it be confirmed by the Pope it cannot be confirm'd till finish'd if finish'd it hath err'd or not err'd if err'd the Pope ought not to confirm falshood if not err'd it was truth before he confirm'd it and at best his assent is but signum pro causa or a Councell must be either infallible by the means or the prophetick part the conclusion the means humane learning fallible meanes may have fallible effects or if by the conclusion the spirit makes no use of meanes they must either make means uselesse or open a gap for Enthusiasts to ruffle the Church Where two or three are conven'd Christ is in the midst of them to concede what he shall think fit for them not they fit for themselves a generall Councell may bee supposed not to erre led by the spirit of truth in Scripture and not presuming to lead both spirit and Scripture no Father having to deal with Hereticks intitled Councels infallible The letters of Bishops according to Saint Austine may bee disputed by more learn'd Bishops nationall Councells by plenary and even plenary may be amended the former by the later that onely which is found in Scripture may be neither doubted nor disputed The comforter shall abide with them and lead them into all truth viz. the Holy Ghost that lead the Catholick Church not into all curious truths in or about the faith but all truth necessary to salvation in which the Catholike Church can't erre for if it could erre it could not bee holy Sect. 67. Now let us peruse a little of the Elixir of the Fathers which some Pontificians sure rightly understood would turn al into Catholike Gold in which we may believe them but never that it is able to convert one intelligent man to be a Papist Illa Ecclesia quae fuit omnium gentium jam non est periit apostavit hoc dicunt qui in illa non sunt O impudentem vocem illa non est quia tu in illa non es vide ne tu ideo non sis nam illa erit etiamsi tu non sis O vocem abominabilem detestabilem c. hanc praevidit spiritus Dei ecce ego vobiscum sum usque ad Consuminationem seculi Sed forte ista civitas quae mundum tenuit universum aliquando evertetur absit Deus enim fundavit in aeternum si Deus fundavit in aeternum quid times ne cadat Portae inferorum non praevalebunt contra eam quod si non credâ—s verbo ipsis operibus crede Multo facilâ—us mâ—hi persuaderem Christo non esse credendum quam de illo quidquam nisi ab his per quos credidissem esse credendum Deus posuâ—t in sole tabernaculum suum qui contra Lucernam in candelabro positam oculos claudunt quid amplius dicturus sum quam caecos esse Quomodo impurâ—ssâ—me Diabole Ecclesiam te posse putas deâ—jcere adulterari non potestâ— sponsa Christi incorrupta est Pudica est domum unam novit unius cubiculi Sanctitatem casto pudore custodit Hoc Ecclesiae proprium est ut tum vincat cum laeditur tum intelligatur cum arguitur tum obtineat cum de seritur Haec ergo navis Ecclesia est quae si quotidie saeculum istud tanquam aliquod pelagus fortiter infestum nunquam elidâ—tur ad saxum nunquam mergitur ad profundum super petram fundata Ecclesia nullâ tempestate Concutitur nullo turbine ventisque subruitur Quorsum haec what a flood of Fathers is here without a drop of reason who ever deny'd God would have a Church spread ore the face of the Earth yet this implies that the Roman is only Catholick a Monopoly of heaven and mercy by usurpation of the name or because the Rivers of life shall not cease while time flowes to stream in the Citty of God his holy Catholick Church they lose their current if they stream not in the channells of Romish phancies Who would not with Saint Austin rather believe nothing of Christ then the Gospell of Peter Bartholomew Nicodemus the Acts of Paul and Tecla c. ridiculous figments of giddy heresie where the Devill in an Angell of lights shape would have brought darknesse in fashion this implies not sure we must not believe the true Gospell without it is maâ—gin'd with Pontifician notes and fenc'd with profit-angling baits of phanatick interpreters Gods Tabernacle is in the Sun and he hath a Church like the Sun shining with light and eminent in vertues who see not this light in a candlestick or so great a mountain as Gods Church Christianity more eminent then all other Religions with the Father I could call them no lesse then blind I should think them hallucinate could not see through the disfigurements of truth and veils of ceremonies a face of Religion in the Romish Church but desperately blind could see no other and after he had received the phantasticall garb would shut his eyes and think it immodesty to view poor truth naked I may believe with Saint Cyprian the Devill cann't deject the spouse who leaves not Christs bed to lie with Adonis or exchanges Christianity for Paganism the joyes of his Spirit for the salt waters of Mundan complacencies or the pure streamâ— of life for polluted puddles of phanatick interpretations I can assent to Saint Hilary Persecution is the Churches seed to Saint Ambrose the Church is a Ship secure in storms to Saint Hierom a Rock which windes nor waves move Yet believe these sayings have no other relation to the Roman Church then the Roman hath relation to the Catholick Church by being part of the whole body of Christianity of which Christ is the head Sect. 68. Papists while they bring in the Fathers in vizards may terrifie some weak ones but the vizards once pluckt off from the faces of the Fathers the children whom they have afrighted dare play with them and wise men conclude the cause not honest which needs a disguise since the confines of truth is to be naked Ignatius called the Roman Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 most chast and Metropolis of the Region of the Romans and wishes those things may be firm which they teach May the Roman Church be firme to what it then taught and then may all firmly believe what she teaches and though not in a power 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Ignatius was ignorant of but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he mentions be President Polycarp communicated with the Roman Church though disagreed about Easter was content to passe over rather a trifling formality then renounce his charity who instructs us nothing of their Roman power may instruct us in the power of Godlinesse not to relinquish Christian communion for triviall observances Irenaeus praises the Roman faith succeeding with Episcopacy yet oppugns Victor sure he dream'd not of Pontificiall infallibility Saint Cyprian saies the Romans are such to whom
There can be no cause to make a schisme or separation from the whole Church for the whole Church cannot universally erre in faith for if it could it would cease to be holy neither can all the members of the militant Church erre either in the whole or an Article of faith if they could there could be no union betwixt the head and members and so no body no Church The Church of the Elect is in the Church of them that are called and the invisible Church in the visible or else the invisible Church is tyed to no duty of Christianity for all such duties are required of the Church and performed as 't is visible and consequently if the whole Church of the Elect cannot erre in fundamentalls the whole visible Church cannot erre in which the Elect is 'T is manifest out of Saint Austin ipsa est Ecclesia quae intra sagenam dominicam cum malis piscibus natat grana sunt inter illam paleam quandâ— area cum videretur tota palea putabatur There are bad fish in the net of the Lord from which there must be ever a separation in heart and manners but a corporall separation must be expected at the sea-shore in the end of the world And as the spirit of a man doth not quicken any member of the body but as it is united to it so neither doth the Spirit of God any member of the Church but being united in the bond of peace Sect. 73. I have weakened the lights of my body to introduce knowledge by by these windowes of my soule lost my selfe to finde others to magnifie my age I will not boast I have outlived Emperours Popes If he lives only long who lives well I am the shortest liver I have served twice Jacobs time to a more deceitfull Master then Laban an impious world young in years old in folly a Labyrinth riddle bubble nothing The reward of Jacobs servitude was blessed mine cursed could produce only spotted actions checquer'd with the guilt of my own black imaginations who have been carried about with the air of my own phancy that I might not be transported with the wind of every phanaticks error discompos'd my fortune to settle my mind Amicus Plato amicus Socrates sed Magis amâ—ca veritas If truth be not more my friend then any one my memory can challenge a familiar acquaintance with I may modestly presume my selfe destitute of any while I have moved upon quick-silver and wheâ—l'd upon the incertainties of giddy chance a Polypire Ephorine and Philaetic become all with all not that I might gain others with the Apostle or gain of others wiâ—h the world but gain my selfe And though this itch of my curiosity may produce bad blood by exasperating malignant humours yet I shall skin my own sores over by so good a conversation and by no rash exposures of aliene sores to the ayre I shall endanger the wranckling of any into male-content I shall not relinquish my part in our elder Brothers legacy the love that Christ bequeath'd us for the greatest of Mundan inheritances for if my barns were full my soul could not take her ease should I disease my brother I might fear with a Thou fool hac nocte in the night of error illuminated by no beam of Gods grace and mercy from a darker action to be cast into a darker dungeon for having no mercy on him for whom the light in darknesse rose I would snatch a Brother out of the fire with fear and trembling and not commit to flames with rigour and malice The Spanish devotion shall prescribe no rule to mine who hang'd up thirteen Indians to the honour of Christ and his twelve Apostles Sect. 74. I am not of the Tyrants minde oderint dum metuant as I would incurre no mans hate so I would lend an occasion to no mans fear since invention witty in cruelty should not wrack a confession that may prejudice another I would not endanger a Priests life to save mine own Bellum cum vitiis Pax cum hominibus is my motto I hate no Sect but pray for all that like Sampsons Foxes divided by the heads they may not be tyed together by the tails in the country they reside to raise a combustion or Snake-like return a sting for entertainment and can wonder that the twilight of nature and noctiluce of reason in Heathens should out-shine the Sun-beams of the Gospell in Christians while History presents us with an Aristodes a Phocion and Themistcoles who though their bodies suffered by an Ostracism would not exile out of their minds that piety which was due even to an ingratefull Country One asked What he would wish to his country for their ingratitude answered Never to want an Aristides The second commanded his sons to forget their Fathers injuries and the third dyed rather then he would revenge his own and could wish the Athenian Legislator might even prescribe a Law to Christians who for blindnesse returned light who instead of retaliating the losse of an eye administred light to the Author by opening the eyes of his understanding Sect. 75. I would convince by reason make no conviction by Law make a confiscation of error not goods though I seek not their goods but the good of their souls Persecution is a seeds-time of error as well as of truth The Norfolk Arian could laugh at the stake and though none can dye well who live not so no one can live so ill as cannot dye desperately The old Roman humour of braving death sleeps not with Paganisme Rome hath still her Scaevola's dare court the flames and have a hand in every combustion no part of the earth can make a breach for which they can want a Curtius who to make it up will not ingulph himselfe in misery Some with Augustus can die in a complement more with Tiberius in dissimilation No Priest but Galba-like will offer his neck with a feri si ere sit populi Romani while with Vespasian they can smile with an ut puto Deus fio A Garnet may be Sainted even for a powder plot And some resembling Otho's friends wil die for society while they like him murder themselves under pretence of being publick victims Sect. 76. I would bring tears to quench rather then fewell to the flames not cause others to be disembowelled but could even disbowell my selfe by an inviscerate dilection Show excrementatam liquidiora tam crassiora non solùm pectoris sed religionis anatomiam To reclaim these Traitors to reason who believe heaven can side with factions and omniscience cannot discover these disguises of charity He who commands us to let our light so shine before men that they may glorifie our heavenly Father commands us not to light men for his glory And though he whom we must pattern was a light in darknesse in usum nocturni luminis Nero like non proponit cremandos Christianos These fires may show hell flames but to show a way