of alterations sinisterly and unreverently to apprehend and interpret Governours and that there seldome or never come any more pleasing then those they so misprise God punishing upon them the dishonour of his Vice-gerents And so much shall suffice to have spoken of Politicall Peace CHAP. V. CHAP. 5. Concerning Ecclesiasticall Peace PEace is the leagacie that CHRIST bequeathed his Church Ioh. 14.27 De simplicitate prolatorum Dona omnia suae pollicitationis praemia in pâ—cis conservatione promisit Hanc nobis haereditatem dedit My peace I leave unto you as the glorious Martyr Cyprian dilates it he hath ingaged all promises and blessings to us in the preservation of peace and left us peace for our inheritance Therefore wee must sue for this peace as the chiefe inheritance of the Church Our Lord would have all his Church one fold and in it one Faith his truth followed in love and all his members tyed together in the bond of peace The Kingdome of God is in peace therefore out of peace out of grace fiery spirits that inflame and kinâ—le discentions are enemies to the Churches blisse The Churches were at peace with the word for the first and best times Pray we then for the Peace of Ierusalem they shall prosper that seeke her quiet Our great Master hath layd two speciall commandements upon us Mark 9.5 Have salt in your selves and have peace one with another injoyning incorruption of doctrine in salt S. Gregor in Evang. hoÌ„ â— Pastor l. 2. c. 4. unitie of affections in peace and implying that the salt of true doctrine is not savourie it nor seasonable but as it consists with the peace of the Church and therefore Churches and States oft times for cause prohibite predicants or disputants to intermeddle one way or other in divers tenets because though one part should have salt neither would have peace Iam. 3.17 The wisdome that descends from above is first pure then peaceable Serm. de multiplici utilitate verbi Dei Tum demum a Deo esse noveriâ— si pacifica siâ—â— c. wherefore devout St BERNARD informes us right if a thought seeme pure not tending to vice but pretending the image of vertue thou shalt finally know it to bee of God if it bee peaceable and subject to the judgement of our Prelates Fathers and Brethren in CHRIST Then as in all sciences and professions the inferiours and learners submit to the superiours and Masters this course ought the Faithfull to take in all opinions of Divinitie private men to inquire of their Rectors or Curates that are knowne to be conformable the Rectors to resort to their superiors in the Church and the present Church to referre it selfe to the generall prime and Apostolicall Private spirits that love by-wayes walke not the beaten way of the Church are farre from the spirit of Christ Prov. 1.8 My Sonne for sake not the Law of thy Mother not of the chiefe mother on earth our holy mother the Church This I may safely assevere that in all ages so much the more Learned Religious and Holy that any man hath beene so much more observant and reverencing the Church the particular Church wherein hee lived 1. Cor. 14.32 Let the Spirit of the Prophets bee subject to the Prophets Hee hath suckt in the proud spirit of Lucifer not the humble spirit of our Lord IESUS that will not conforme and be subject to his Church As if doubt arise what is Law in England and I say not profest Arbitrators or yong Attourneyes but able Lawyers differ in their opinions given under their hands and which is more the Iudges themselves sitting on the same Bench agree not what is Law then it is remitted to some generall meeting of the Iudges and when they have dâ—bated the case what the greater part concurres in that must bee held for the Law of England otherwise there would bee no end of suits in England So if question bee what is Church-doctrine in England and I will not say this or that Apothecarie Weaver and the like not Masters of Art but crafts-men dissent in their conventicles but great Divines are of contrary judgements And grant that Bishops themselves should disagree in their opinions then what the greater part of the Fathers of the Church consent upon that must be held the Faith of the Church of England or there can be no end of controversies in the Church of England O that men would well and seriously consider that as the law of England is not in bare dead statutes but in the lively voice and accord of the great masters of law the grave Iudges discussing statutes and concluding what is law so the Faith of England is not in the sole dead letter of our Articles and Church booke c. but in the living spirit and consent of the Fathers of the Church as proper Iudges in Spiriâ—ualties determining the sense of the Articles and declaring to us the opinion of our Mother the holy Church of England And as the Iudges have beene are and no doubt shall ever be able to resolve what is Law in England so the worthy Prelates are and will ever be sufficient to determine what is Faith in England for our Bishops will never bee more to seeke in their profâ—ssion then the Iudges are in their faculty Wherefore as it were intollerable affectation in a Thealogue to attempt to shew the learned Sâ—rjeants and Iudgâ—s what is common Law so is it unsufferable presumption in a man of law or any Lay-man to goe about to teach skilfull Church men and Bishops what is Divinitie what Faith in England Walke we then by this rule that peace may be upon us let the Priest obey his Ordinary the Ordinary his Primate and fellow Brethren and let the Sheep heare the voyce of his conforming Pastor and inquire knowledge at his lippes that so the Sheepe may satisfie himsâ—lfe in its Pastor the Priest in his Bishop the Prelate in his Metropolitan and all the rest in the unanimiâ—ie and peace of the Church which peace of the Church is disturbed not when ignorant people are informed against their fancies lusts and liking but when authority is crossed in their rites rules and decrees As to resume the former similitude they should disturbe the peace of the State not who deliver for law what Country-folks and rurall Counsellours neither know nor thinke to be law but who should publish that to be against law which the Iudges with great assent give for law So they disturbe the peace of the Church not who teach against the beliefe of foolish Galathians bewitched by parlour Preachers but who contradict what the rulers of the Church generally beleeve and give out for the Faith of the Church And as it should not advantage a Phantasticke crossing the resolution of the Iudges to say the Iudges are men and may erre and that other Lawyers may have as much insight in Law as they so it excuses not a disobedient to alledge
soule besides it selfe in affection to righteouâ—â—â—sse that it is senselesse of trouble in Gods cause CHAP. 2. and distracted that I may so say after St. BASIL with divine distraction for the fruition of good a De incorrupta Virginitate pag. 112. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it may enjoy as much as it would of that which is really contentfull nor can there be mingled such a bitter cup as the thirsty spirit would not for righteousnesse sake gladly drinke Prov 27.7 The full stomack loâ—theth the hony-combe but to the hungry soule every bitter thing is sweet as Salon interprets to him that hungers and thirsts righteousnesse all the bitternesse of adversitie in this life is sweetnesse which he patiently indures for the love of eternall b Omnem amaritudinem pro du ceâ—ine sumâ—t quia pâ—t eater sustinet omnem praesentis vitae adversitatem pro amore su pernae id est aeternae beatitudines blessednesse Secondly hunger of Righteousnesse inferres abstinence from the worlds dainties and labouring for the meate which perisheth not For will if unsâ—ined workes to its power and as St. MACAR inquires What is the demonstration of c Hom. 37. ad fin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 will but voluntary labour The hungry Christian makes Religion his meate d In Cant. serm 5. Quandoquidem pinguis jam factas est panis Christi Tractatur in conciliis disceptatur in judiciis disputatur in Scholis caÌ„tatur in Ecclesiu religiosa sunt h ec negotia sed vade ad exitus aquarum pensa quis generalior istoruÌ„ finis fit operum vide si non per haec omnia quadam exerceantur mercimonia de Christo quastuosares nomen est Christi affects other things in reference to that and not that in reference to other things as many are hungry of divers offices in Christianity for temporall living not for eternall life now that CHRIST'S bread is not dry many would eate it in sensuall appetite Gravely our Countriman GILBERT Hee is handled in Councils discussed in Consistories disputed in Schooles sung in Churches all those are Religious imployments but ponder what is the more generall end of all these workes see if by all those there bee not made marchandises of Christ CHRIST'S name is a gainefull thing But hee that hungers Righteousnesse is farre from ayming principally or greatly at temporall advantages in Sacred functions It is an observation of St. GREGORIE Some that they may enjoy God use the world by the way and some that they may e In Iob. l. 2. cap. 5. Sunt nonnulli qui ut fruantur Deo dispensatore utuntur hoc saeculo sunt nonnulli qui ut fruantur hoc saeculo transitorie uti volunt Deo enjoy the world will use God on the by but they that hunger righteousnesse make it their chiefe and their all Eccles 12 they are not of them that use God and his worship as if they used him not in service to the Scene and Hypocrites stage but they cause all things to stoope to righteousnesse and in the Kingdome of grace let grace have the dominion and command all Thirdly hunger of Righteousnesse devotes us to Gods word the food of our Soules as naturall hunger affects men to ordinary meate and drinke Theod. studita ser 4. Thus blessed Caesarius resolves Thou doest hunger righteousnesse if thou beest disposed meekely and chearefully f Iustitiam esuris si verbum Dei patienter libenter audire volueris Hom. 26. Where hee much urges this matter to heare Gods word There is no hunger in him that leaves his stomach at home when hee comes to Gods house Now hunger is not affectate of this or that juncate but desirous of wholsome food therefore they but pretend hunger that are of itching eares or of dainty eares Of itching Eares that divert the hearing of sound doctrine proposed by the holy Catholique Church and are insatiable in gâ—dding to some Lectures where teachers raise doctrines of their owne fancie and make uses against the publique Spirit and for the private ghost of every hearer which sutes to the lust of women and vaine men who thereby are exempt from all judgements but their owne and made Iudges of Scripture and at liberty to deny whatsoever they list not to say the Scripture meanes and take into their faith what they please to hold the Scripture intends 2. Tim. 4.3.4 Of dainty eares that listen more after curious termes and passages of wit that furnish the tongue then effâ—ctuall dispensing of truth that may convert the conscience and nourish the heart Ezech. 33.32 Marke what the great Preacher St. Chrys tells his auditory this destroyes the Church that you seeke not to heare a pricking Sermon but one that may delight in the sound and composition of words hearing us as it were Ministrels and we doe miserably following your lusts when it were expedient to root them out g Tom. 4. ser 3 4. In Actâ— ser 16. To him that hath hunger the whole Scripture is refection and profitable to edifie in Righteousnesse 1. Tim. 3.16 which is assured by our Lord saying Man shall not live by bread alone but by every word that proceeds out of the Mouth of God Matth 4. Shall not that be favourie which God breathes DARIAN shews in his h In speculo Monachorum pag. 389. glasse that the word of God hath incomprehensible sweetnesse and vertue for whatsoever the holy Spirit hath indited is in very truth vivisicus cibus and the delicious fare of a chaste sober and humble h In speculo Monachorum pag. 389. soule Hence the more holy desire hath beene kindled in any breast the more hath it burned in love to the word as DAVID the man after Gods owne heart desiring to doe whatsoever might bee pleasing unto God could not satisfie himselfe in uttering most affectionate longing admiration and respect of the word in all the titles and names thereof He that hungers righteousnesse performes service to God with such content as the hungrie and thirsty eate and drinke and applyes himselfe with like speed to Gods worke as the most hungry doth to his meate St. GREGORY NAZIANZEN writes that zeale indures no delay and one day is a whole age i Ser. 14. in Cyprian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to them that long and are sicke of desire The Israelites were to eate the Passeover in haste that is after the application of blessed GAUDENTIUS Non lento corde et ore languido k Tractatu 2 â—od cum omni avidirare animi quasi verè â—surientes but with all greedinesse of minde as truly hungring and thirsting righteousnesse In the body weake labour and faint exercise abate stomacke and impaire health and for the soule that of St. BASIL is a sure rule l Definit coâ—â—r 130. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whatsoever referres to godlinesse if it be not done with love and life it is dangerous We must suppose
professe but they turne practisers against the Church take up contrariant opinions distaste her Orders dispraise her Governours and at least in every corner murmure and grone against her and which of all things shee most abominates upon their knees they twice a day begge that shee might be metamorphosed into another Amsterdam When as in all ages Spirituall men St. ANTONY St. BENET St. BERNARD honoured their Churches and Rulers brought in no new opinions nor orders for Gods publique worship All their care was to excell others in Piety and sequestration from the world they were for their Churches and Churches were for them and they that could not equalize did canonize them Had they in their Pulpits and Celles nothing but exclaimed against the received doctrines and ceremonies of the Church the Bishops and Clergie that interred them under Altars would have thought it honour enough to have buried them as St. Gregorie did an hypocriticall Monke under a dunghill CHAP 5. Passe in your thoughts over Seas beleeve me not if there be any Church in the world endures like use what should I remember Rome Alexandria Antioch Constantinople Russia Armenia Will the Lutherans tolerate any that are knowne to disallow their Doctrines disuse their rites Will Geneva suffer any that approve not all her Doctrines observe not all her orders And shall the Church of England much more agreable to the Primitive Church then they are cherish in her bosome those that would eate out her bowels be in her but not of her Let our Complainers as godly men have done in former ages and now doe in other Churches reverence their mother Church teach her doctrines use and commend her Ceremonies honour her grave Fathers and learned Clergie Themselves and their disciples differ from others but onely in purity and study to please God and then if any open their mouth or hold up their hand against them all our Preachers and Magistrates will be for them otherwise let them be silent if they be silenced and excuse our Governours if they punish their untruths and unconformities and us if for Sions sake wee cannot hold our peace and for Ierusalems sake wee cannot but maintaine the integrity of our Mother Nor let them take on as if they were adversaries to Puritie that disfavour Puritanitie which assumes some forme of godlinesse to repugne the truths of GOD and credit the dissensions and troubles that they make in the Church and State Nay wee are and God forbid we should not to the utmost be exhorters to Puritie CHAP. 4. and reverencers of the pure in heart and life And beloved why will yee not all be of their honorable company that are pure of heart and conscience If any say hee would but he cannot let GERSON a Tom. 2. Serm. 1. Iâ— festo omnium Sanctorum Si dicis vellem benefacere vellem mundus esse conscientia vellem abstinere à peccatis sed nequeâ— â—oli frater dicere nequeo sed â—â—lo certè potes sed non vis juvarete prevaile with him not to say I cannot but I will not certainly thou câ—nst but thou wilt not helpe thy selfe Because God prevents all with sufficient grace and is alwayes ready to assist them doing and to doe therefore thou canst not because thou wilt not leave sinne and be pure 1. Iohn 3.3 Purifie we then our selves by especiall penâ—nce after any deadly sinne Luke 15.3 By lifting up pure hands in Prayer which is most operative to purge and elevate the mind By frequent use of the most reverend Sacrament the divinest sustenance of a pure heart By watchfulnesse and jealousie of all things suspitious to staine a soule By much exercise in good workes all and every whereof raise to similitude with God and leave upon the heart a tincture of purity He that long since wrote in the name of b L. 4. c. 16. p. 513. Sanctificatio rationalibus creaturis bonorum operum exhibitione meritorum praerogativis conceditur Ibid. c. 20 p. 598Vitae munditiae secundum meritorium distantium singulis exhibetur diceâ—te vâ—sâ— electionis unicuique data est gratia secundum mensuram Gordon de varletate rerum l. 8. â— 4â— Charlemagne against the adoration of Images sayes that Sanctification is granted reasonable creâ—tures by performance of good workes and according to the prerogative of them Naturally the Soule is refined by abstinence by exercise of good arts and good manners How much more shall it be purified in and by holy fasting religious converse and sacred contemplation used in Catholike faith from a pure heart to godly intents Lastly let us wash our soules in the cristall fountaine of Gods holy Word hearing reading and continually meditating of the same which is most acceptable to God most contentâ—ull to the good Angell that attends each of us most offensive to the wicked Spirits that besiege us For as ORIGEN c In Num. hom 27. hath it It is to them above all kindes of torment and all paines if they see any devote his endeavour to the word of God Yee are pure through the Word Ioh. 15.3 Hide we then that in our hearts that they may be kept cleane And if through naturall debilities they cannot retaine it as they would let not that over-grieve the well disposed because as a soule seive is clensed by the water that runnes through it so are our Soules by the Word and wholsome instructions and discourses which they desire to remember and doe not retaine d Ex vit Patrum part 2. fol. 168. You may reade in the lives of the Fathers how one bemoaning himselfe to an Abbot that oft hearing the monitions of the Ancients hee retained nothing was bade to take one of two emptie vessels which chanceably stood by and put water into it and wash it which done the Abbot asked whether of the two vessels was the cleaner and was answered that into which the water was put then the oldman said to him so is it my sonne with the Soule that frequently heareth the words of GOD though it retaineth nothing of the things which it inquires yet it is more clensâ—d then that which asketh nothing CHRIST'S blessing CHAP. 5. and the blessing of his Church and the goodwill of his Ministers is and for ever be upon his servants that by the wayes aforesaid and their like pursue this Puritie that follow after holinesse and peace CHAP. V. Touching the necessity of Purification CASSIAN doth not amisse conclude that a Collat. 19.2 the Active life may be continued without the Speculative but the Contemplative cannot be compassed without the Practique Sanctification is necessary to efficacious knowledge and blisfull sight of God without holinesse none shall see God Heb. 12. Wisdome enters not into an impure Sâ—ule Sap. 1.4 Tollatur impius ne Deum videat Es 26.10 S. Aug de quantitate animae c. 33. Neither is it possible with a foule and dustie glasse to take the representation of Images nor
they should be imagined to persecute when they are persecuted or to suffer as erring and evill men Now beloved this is a great piece of self-denyall which must be antecedent to crosse-bearing that we deny our owne will in suffering and take up crosses not of our choosing but of Gods appointing And the Lord will have it thus that it may be a matter of Faith not of sence to suffer one thing to dye for Heaven another thing to dye for our Country Christ himselfe suffered as a company-keeper as a usurper as a seducer To intire patience we must beg wisdome Iam. 1. to distinguish betwixt the allegations of craftie opposers the true reasons of their opposition and attend Gods discerning eye that lookes through vizards and dislikes not his own causâ—s for forged aspersions St. Basil the great gravely informes e Ep. 70. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epist 71. That this is most grievous when neither the afflicted undergoe passions in full assurance of martyrdome nor the people repute reverence them in the ranke of Martyrs because the name of Christians is vested upon the persecutors There is one crime now vehemently pursued the accurate observation of the traditions of our Ancestors How much better pretences shewes the enemies of truth make and how much greater fame and opinions be of them in the world so much more â—ifficultie there is in suffering and therefore so much more deserving is the passion Some may aske what Persecution there can be where the supreme Magistrate is a defender of the true antient Faith I answer that which is the wonder of all Persecutions that he and Governours under him should by disobedients of the Church whom they curbe be slâ—ndered for Persecutors For the cause making the Martyr when the cause is good the Sufferer is persecuted when the cause is uncatholicke the complayner persecutes charging Gods vicegerents with wrongfull chalenges of the vilest tyrannie It is a true definitive of Pelagius the first f In Epist 3 Non persequitur nisi qui ad malum cogit qui autem malum vel factú jam punit vel prohibet ne fiat non persequitur ille sed diligit He persecutes that compels to evill but he that either punishes evill done or prohibits it to be done hee doth not persecute but love Wherefore Sectaries giving themselves out to be persecuted when they are restrained of opinionative vanities and unconformities doe therein blaspheme dignities and be themselves by unjust complaints murmurs imprecations Libels base persecutors of the higher powers Thus in the times of great Theodosius and his sonnes the Arrians bridled by penall Lawes assumed to be the only Catholickes misnamed the true Catholicks Homousians burthened the Princes and Bishops for persecutors vanted of themselves as suffering for Christ and Scripture Scripture And the Donatists in much distraction dreaming themselves to be Christs Vnica and sole peculiar exclaimed against the Emperours for not granting them toleration freely to practise their Religion of the new cut inveighed against the orthodoxe Bishops for indeavours of their cure and restraint damned Gods Church of persecuting St. Augustine oft advertises that Paucitie and Persecution have ever been the usuall pleas and prescriptions of Heretickes Paucitie as a semblance of Christs little flocke Persecution as a covert for the condigne punishments blame and shame which for their untruths they incurre before religious Authoritie But it hath lamentably hap'ned in our Church which to my knowledge hath not falne out in any other that many who yet will needs goe for her members and children before-fet with Geneva and thence full of deepe prejudices against the Doctrine discipline and government of our holy Mother so as to accuse of halting those that go not their by-way and divulge such as divert from them to decline themselves to be the sole Professors and the Church others to be temporizers usurping and practising over and against the Church And their Sect-masters under cloke and clamour of persecution suck up the fat of the earth and in poore stipendiarie and Lecturers places gather great estates in lands and monies and some now and then politickly force themselves by their open irregular carriage to be deprived of pettie livings that as deposed and persecuted men they may get up thrice the value by the benevolences of women bewitched with their long prayers and endlesse uses Which women by rude declamations against Schoole-learning and of deceit by profound Schollers and great read men they have render'd unteachable and of a speciall Faith that all who say or doe ought against them are heavie Persecutors Thus a few Schismatickes are a little snibbed for grosse absurdities and disorders and the Fathers and chiefe of the Clergie and the whole Church of England bee by them and their associates without compare persecuted and reputed as limmes of Anti-Christ whence many be abstracted partly to have the resort fees and custome partly to avoyd the censures and out-cryes of a spreading faction So necessary it is to take up our last conclusion that Christians according to their callings must not neglect Righteousnesse and to propagate the name of Christ for dread of any Persecution Revel 21.6 7. CHAP. IX CHAP. 10. That Christians must bee willing to Suffer for righteousnesse and for Christ SAint MARTIN is briefe with us a Episc Dumiens In libro de moribus Si vis beatus esse cogita hoc primum contemnere contemni If thou wilt be happie cast thy count Inprimis to despise and bee despised To despise the speech of people that are injudicious and unrighteous and be despised for courses above the spheare of carnall and corrupt aymes and judgements 2. Cor. 6 â— Heb. 13.13 Let us swim against the streame of the corruptions and errours of our times sayle against the winde of popular ayre and breath let that rather blow up the fire of the Spirit in us To contend for the Faith once delivered to the Saints for the first Love first Doctrine first Discipline Devout St. Bernard laments in an Epistle That some great Prelates in his dayes though they assented not to their tenets connived at the Petrobusians because their Officers gained more by some one of them then by many hundreds of orthodoxall and conformable Christians This wee see that many in places of action coÌ„mand that by Non-Conformists they may not be proclaimed for Persecutors but spoken of as moderate persons suffer not only the Canons constitutions of their deare Mother but the Religion of the Fathers and their fore-fathers to be buried quicke But let the Prophets who were contented for ancient Faith and truths sake to suffer in their names and persons be a precedent for us to stand for the old and good way maugre the exclamations of upstarts Spirits CHAP. 9. and their conjured adherents Bee not ambitious of a false Prophets shadow thâ—t is vulgar applause Luk. 6.26 Woe unto you when all
men shall speake well of you for so did their Fathers of the false Prophets For common folkes have no fancie to that which antiquititie and authoritie countenance Now beloved thus whereas there ought to be penall lawes against Heretickes Schismatickes and Vnconformitants and Rulers by connivence and not following those Lawes against them be guiltie of their Perdition Wittily St. Hierome b Contra Pelagianos lib. 3. Haereticum interficit qui esse Haereticum patitur St Leo Epist 93. Hee murthers a Hereticke that tolerates him to bee a Hereticke Therefore the powers are to compell men to enter Gods house Luk. 14.23 For in this Tertullian is right c Adversus Gnosticot duritia vincenda est non suadenda Obstinacie must be inforced not intreated Hence the defamatorie words which the Seducted bruite abroad of them that proceed with constancie herein have the estimate of martyrdome before God And lest any should sooth themselves that because they favour not the way they be not obnoxious though they block not up the Schismaticall in their passage let them ponder that of Gerson d Serm ad regem Franciae nomine universitatu Paris Ego te non puniam sed infernales Diaboli te cruciabunt eos ego non prohibeam A man that doth not evill but suffers it to be done God will judge and say I will not punish thee but the infernall Devils will plague thee them will not I hinder It is certaine that under most Christian and most excellent Princes not onely subordinate Commanders may meete with affronts if they bee zealous against deceivers but the greatest and best of Princes be themselves subject to misprisions and taunts if they bee serviceable to CHRIST and assistant to holy Church further then Women and weake judgements approve Yet for all that Royall King DAVID 2. Sam. 6.21 22. will dance before the Arke maintaine with all his might the Orders of the holy Church and bee himselfe humble in Gods publike worship though not alone Damosels of the Countrey but some Ladies of his Court gave him in glorious for not taking state before God e Non erubuit David foemineas opiniones nec opprobria apud mulieres subire pro religiones negotio verecndatus est St. Ambros epist 36. DAVID blusht not to bee sleighted in the opinion of Females nor shamed hee to under goe reproaches among Women for the matter of Religion So St. Ambrose Neither lost hee any renowne by it for blessed Gregorie is not alone in his admiration f Quid de ejus factis ab aliis sentiatur ignoro ego Davidem pius stupeo saltantem quam pugnantem In Iob. l. 27. c. 27. I wonder more at DAVID dancing then fighting A betting herefies and schismes gets a name but for a time whiles the heate of a faction lasts but defence of the truth winnes everlasting praise Whence no Writers are so famous as they that were the hammers of hereticks St. Austin St. Hierom St. Cyril no Bishops so illustrious as they that were most active against them S. Athanasius S. Ambrose S. Leo no Emperours so glorious as they that most fortified the Church against them Theodosius Hâ—norius Martian And whereas of all the Sects in Christendome that deserve but the name of a Church there is none for the whole constitution thereof in Doctrine Discipline and Government more remote from Gods truth and undoubted antiquitie â—â—â—â—i in tâ—to 〈◊〉 faciam nominaâ—i then the Congregation of the Disciplinarian faction and the rest of that adherency Therefore no industry wisdome power can be better improved then in purging all Churches of that leaven and reducing all to uniformity among our selves and conformitie of the pure and primitive times nor is any of them to be suffered in his superstitious and crosse way for that he may be in some things of laudable converse seeing there scarce ever was Heretick that fained not a singularity of good living to grace with the multitude his innovations and contrarieties to holy Church and the Wolfe that appeares in a Sheepes-skinne is not therefore to be indured in the fold I confesse these Novellists take licence to say all they thinke evill and doe all they presume inconvenient against those that hinder the building of their Babylon and they have a Creed that admits for articles all the calumnies which they forge against a Conformist But for all the mysts that they cast and dust which they raise the brightnesse of their name who are obedient to God and his Church will breake out at length if not before yet at the day of revelation nor may wee thinke long to expect that since our Lord IESVS that sits at the right hand of GOD hath the infinite patience to indure his name to be cast out as evill among Infidels and miscreants untill the last day CHAP. X. CHAP. 10. Concluding that our utmost glory is in the honour of suffering for Christ. THe holy martyresses Faith Hope and Charitie uttered a speech consonant to their names a SS Fidei spei charitas in vit illarum c. 6. Aug. 1. What can bee more pleasant to Christians then to suffer for CHRIST Although wee should not have such recompences as are hoped what excellency of glory doth it not exceed to suffer for him that made us Iohn 13.31 The businesse of Suffering is termed glory because there is nothing so opprobrious which suffer'd for God becomes not glorious Whence St. Chrysostome b Iâ— Matth. homil 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. St. Primas in Heb. 2. An boni nostri qualitas ex populi potius pendebit erroribus quam ex conscientta nostra judicio Dei c. Lactantius l. 5. c. 12. Wishes to be disgraced and contemned for God rather then to be honored of all Kings for there is nothing nothing at all parallel to that glory Be wee ready then to sacrifice that repute which consists not with the suffrage of God and right men and with conscientious discharge of our vocations Looke wee to Gods will and he will see to his owne and our glory 1. Pet. 4.14 If yee be reproached for Christs sake happie are yee the Spirt of glory rests upon you To credit you by such contumelies and make you a name with God and his people in both Churches and the spirit of envie cannot reproach so much as the spirit of glory can honour Hee will tender the respect of his owne gifts and fruits and convert the shame that is put upon them into praise Experience ratifies that of Dionysius Carthusianus c Fer. quinta Paschae serm 4. Tentatio facit hominem etiam in hoc mundo famosum gloriosum ita quod alir innitantur ei uâ— sustentamento And our Lord said to St. Anthony Quia viriliter dimicasti in toto orbe te faciam nominari Tentations make a man famous and glorious even in this world so that others rest upon him as a sure