CHARITY Commended OR A Catholick Christian Soberly Instructed By J. C. M. D. Quicquid deficiunt alia unica supplet charitatis gratia quae in aeternum non deficiet St. Ber. LONDON Printed and are to be sold at most Book-Sellers Shops 1667. TO THE READER PAper Kites on all sides fly high born up with the air of popular applause and wind off phancy to the admiration of plebeian heads thoâ—gh the prayer-toyes of idle children while they misuse paper and mispend time are of as great value as the elaborate pieces of most polemicks whose books are the disguises of faction and diseases of Charity by irreligious disputes of what they miscall religion drawing that blood which should quicken the heart of Religion from mens hearts into their heads leaving their hearts destitute of zeal to God and mutuall dilection and filling their hearts with choler which produces that phrantick zeal which discomposes the world or stuffing them with phâ—egm which lulls them into a Lethargy of indifferency in religion or raising those melancholy vapors which cause these Epileptick paroxisms in quaking enthusiasts Hence comes this morris dance of religions the glorious body of Christianity minced into factions makes but an Olio distastefull to Jew or Gentile and it would be a wonder to have a Iew converted to Christianity to what sect soever he was converted the other would condemn him and this might not seem a way to come to God but a path to Belial even amougst Christians I have known not a few whose too forward zeal to find out religion hath carried them out of all religion when their fiery zeal had made a blaze it went out in the stench of Atheism The specious name of Catholick hath biassed no lesser numbers to Rome but the spiders web of papall infallibility spun fine by school wits not strong enough to hold them finding the lines drawn from bowels poysoned with self-interest breaking this Cobweb net they disdain all religions as religations to insnare and believe religion not above a state trick or a vizard to fright Children and cheat the world since the world varies dssguises as frequently as it changes interests A giddy minorage instructed me to make prodigious sallies joyn with these Babell builders to try if I could elix truth out of so great a confusion of Languages but the fruits of my curiosity prov'd not above the Apples of Sodom I was discompos'd by the noise rather then edify'd by the tongues and taught with Octavian to cry out utinam nescissem literas to wish often that I had been ignorant of letters since they could not furnish me with the knowledge of Christs Cross I retir'd within to seek that at home which I could not find abroad and having anatomized others in vain I now dissect my self rather then be inexperienced here I find not those antipathies which I meet in others I seem constellated for all Countries and could live peaceably under any national Church though I would not joyn with any schism which is made to colour over a rebellion while a monstrous zeal player-like takes a vizard which hee rejects his part once acted for this indifferency though Erasmus-like I am hung up betwixt Heaven and Hell renounced of all Communions yet Conscientiae satisfeci nihil in famam laborati sequatur vel mala dum bene mereor By being charitable to all I cannot deserve evill of any and I hope no national Church so ill but may deserve my charity the first sally of my pen intended nothing beside an Apologeticall Epistle and by an autopsâ—e or self-unravelling to satifie my self and a Romanist of him of whom he had talk'd much and knew little proposing neither order or method it being my Province to unravel the mysteries of riddling nature rather then the disguises of Antick Polemicks but my glib penne found it easier to ingage then to retreat and while the multitude of my own thoughts oppress'd me the fear of my own disability would not suffer me to betray the succours which reason offer'd even the whole militant Church lending the weapons of Antagonists and offering the Canons of the Church against them which I shall bring in with the flag of defiance to no Christian Communion neitheir make use of the forces to gratifie any faction for all carry the Angels motro glory be to God on high and goodwil towards men I introduce Charity neither maim'd nor mutilated Since she is inrich'd with a plenteous offspring which she holds within the arms of Christian Communion I would not deprive herof any of her Children whom none can truly expresse it they do not describe her with her arms full and although the Papist terme it it is mistaken yet mistaken charity is to bee preferr'd before none and should heady and shallow Enthusiasts misconstrue it yet the learn'd and more refin'd spirit who is more blear-ey'd with prejudice or squints to self-interest will afford me that charity which I afford all to whom as Vespasian to Aâ—ollonius I conclude with an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To a Learnd Romanist APologies serve onely to multiply Discourses and the itch of dispute becomes the Scab of the Church Controversies being either the Ebullitions of indigested Idleness symptomes of distemper'd zeale or inebriations of Passion while men in distractions ly idle seriously foolish or drunke with dispute forget the Holy Ghost to talke of an holy Church and by relinquishing their Charity lose the Communion of Saints most Polemick Divines being no more to be beleev'd then Lawyers who have least right to that they pleade for and doe it onely for the fees of promotion while the people are wrung by the eares they easily remitt their ear-rings to reare a golden Calfe to worship or forge one out of silver each Country being as able as Ephesus from a silver forge to produce a Diana Who phancy profit raise Idols of their Phancy gaine profits by maintaining Prophets to maintain them And no coyne can be so adulterate as not to passe currant if it bee but stamp'd with the face of Religion I would not act high treason against heav'n by adulterating my Kings Coyne or by an uncharitable clipping of it take away the Crowne and obscure the Image of my Redeemer or by a pruriginous affectation of scribling increase the Scab of Church or State or that the Luxury of my phancy should like the ranknes of other's wanton out into weeds in the garden of the Spouse If errour would not triumph over tacit truth silence argues no assent and introduces no supposition of guilt though all may accuse the sallies of a prodigious curiosity none should the excursions of a rasher pen the spitle cast on me from inane and jejune noddles should only mortifie my quick silver and it heale the itch of my curiosity the inke which I have tooke from the pens of all ages be appli'd to cure the tetters of my own dilating vanity and not profus'd on others
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
Church within her head in Laud too crabbed a piece to be ever brought to square with the Romish building Sect. 46. Preaching brought Religion in and hath carried it out of the world some think all Religion in the ears and none in the hands to see Christ in the flesh Jerusalem in her glory and an Augustine in a Pulpet was esteem'd a wish of a pious transcâ—ndency may we feel Christ in the spirit see Jerusalem the holy City of his Church in her glory whose walls are of precious stones piety chastity meeknesse and temperancy c. adorn'd with all the glories of Celestiall virtues and I could be content without satisfying the itch of my ear though with a Saint Austine A Boniface could be a traytor to his Prince a coal of Hell an incendiary of mischief by blowing the flames of contention and raising a combustion in his Country yet neither the beams of light effluxions of piety streaming from this great luminary nor the living water issuing from this great Fountain in Gods Church could quench the flames of ambition or kindle zeal in his so passâ—onate an Auditor A master would think that servant distracted who would desire to hear his will often and alwaies do his own yet such is the madnesse of the world if they hear an Embassador from Heaven patiently though they list themselves to serve the world flesh and devill they oblige God and unserviceable to these Heaven must entertain them when perhaps instead of a Celestiall Embassador they have onely heard schisms trumpeter Sect. 47. Yet such an Orator as a Saint Austin or Saint Chrysostome migh represent vice so formidable that frighted at the horror of her own shape the Camelion vanity which changes into all shapes but white may renounce all for the Candor of innocene the lust-scorch'd Amorist may feel an Icy chilnesse steal through all the veins a Magdalens legion may depart with all Hell flames though shee keep her passion may change her object and Heaven have a Temple where Hell had a brothel the wind and Waves may still obey Christs voice while ebullitions of rage and storms of passions hearing Gods word in his Ministers are calm'd into obedience Avarice may scatter her Idol-Gold to entertain the Image of her Saviour Cast her bread upon the waters not that they may return but bring him who is the bread and water of life Good resolutions might be thus confirm'd vice eradicated devotion elevated and zeal infus'd by the ear may give it a durable consistence in the Soul make it so enamor'd with the Manna of Gods word that it might not languish after the flesh-pots of Aegypt and carnall concupiscences This was the custome of the Jewish Church in the Christian intimated by a word of exhortation in the Acts to meeknesse continence and all the virtues which bracelet-like must adorn Christianity which the defects of the Auditory the times or propriety of Text suggested and not to raise doctrinall points according to the whimzies of every Cockbrain Sciolist who 's seven year at an Academy hath like Pharoahs dream produc'd nothing but seven years famine or having sented Doway St. Thomas or some Romish fair where having purchas'd a few trinkets and a little gibrish may by order tuâ—â— Hocus Pocus juggle or make a Puppit-show in Religion introducing superfluous definitions which fewell contention excite rebellions hatred animosities calumnies contempt of superiors disseminating error and infusing prejudice tantum religio potuit suadereâ— Preachers like winds have influence on the people compar'd to waters May none think salviâ—icall preaching consists in state-invectives but in teaching their auditors decline the Islands of sin and thrust into the fair havens of grace and glory Sect. 49. Prayer is that sacred negotiation man hath with God the art of imparadising our souls the Iacobs Ladder by which we may bring down Angells and wrestle till they blesse us We may hear God speak in a Preacher we speak to him in our Prayers It cannot be obedience to hear our Masters command but do his will Thus with Enoch we may walk in Paradise and if we cast aside the mantle of mundan employments with Elias mount up in a fiery chariot to heaven Gods house should be called a house of prayer but most make it a den of theeves Not taking heaven by violence in prayer but offer violence on earth Gods word is rob'd of its efficacy and the Priests by that advantage turn'd mony-changers and expose Doves to sale Gods innocent children in the Temple as if these Doves could not mount up towards heaven unlesse they were sealed they are blinded in an unknown tongue or intitle Gods spirit to blasphemy or battologie or ready to offer the sacrifice of fooles or make fooles a sacrifice Sect. 50. I have no prejudice to publick Liturgy because the name may import sacrifice and Nature have some affinities with the Letanies in Masse I could wish they might not challenge a greater affinity by an ite missa est a period and the Roman by an ite missá est ignorantiae pars might challenge a greater affinity to what was ours while Physicians have their Catholicons Panchymagogy and Panaces Souldiers their Magazines and Panoplies that spirituall Physicians should be unprovided and Christs souldiers unarmed to resist the wounds of sin or wounded want balm in Gilead Could it be inconsistent with faith it could not with reason this might cement the body of the Church preserve the communion of Saints obstruct vanity by sealing up the fountains of impurities taking away the leisure which may administer occasions to sin But if we cannot all agree in uniformity in Gods service yet God grant we may introduce no deformity into his worship but agree all with one minde to serve him none make long prayers to devour Widdowes houses or Gods house a Widow while with zeal unlike Davids the zeal of Gods houses â—ats them not up but their zeal eats up Gods houses Sect. 51. I shall not deny a confession may be sometimes necessary to man as well as God If some sores have fester'd by rash exposures others have wrankled by unhappy concealments There may be good Samaritans who when we fall among theeves sins which rob us of Gods mercies may comfort us with the wine of Gods Word and powre the oyle of his Holy Spirit into our wounds which they cannot if they be not opened But these traders in indulgencies and picklocks of state instead of curing us of our wounds have rob'd us of our clothes the garment of Christs righteousnesse by teaching us relinquish our own and then have expos'd our nakednesse to the cold air of an uncharitable world Though we have Priests that passe by carelesly Levites which only shake their heads may we rely on that good Samaritan who when we had fallen among theeves powred the oyle of his precious blood into our wounds and left us two pence his two Testaments for our security in the Inne of this
by air Ostriges by Iron Salamanders in fire Corall obdurate by aire Chrystal congeal'd Ice Mandrakes resembling men with two headed Serpents Centaurs Gryphins and a Phoenix which Noah took no notice of while he took all into his Ark by pairs Pigeons and Horses without gall Elephants without joynts Swans entertaining death with melody and all the masks of ridling nature in sympathies and antipathies Oake and Olive Walnut and Oake Cock Lyon Spider Toad Panther Hyena and the stork an enemy to Kingdomes and sympathizing with free states to which by her presence she testifies an approbation To these falling of Salt crossing Hares croaking Ravens tinckling ears and burning chins ridiculous and petty observances which call for agonies and cold sweats the glorious sunshine of the Gospell having not dispell'd these darker clouds of benighted ignorance or lighter mists of aery phancy Our Saviour with long hair is mistaken for a Nazarite Saint Hierom is pictured with a Cardinals Hat as if his head had Prophecied of the invention which should succeed in the time of Innocent the fourth the story of Goats blood dissolving Diamonds resembled so often to our Saviours the figment of the Phoenix inferr'd to quadrate to his death resurrection Hercules labours his miracles Nay even the Mythologies of Paganism are induc'd for comments on Christianity that it is no wonder if Religion should be suspected for fabulous Antesignanes of schism and faction buffet revile and wound Christ in their brethren or Hell may have a Factor neither Turk Jew nor Christian who may write of three impostors Not onely an Agamemnon sacrifices an Iphigenia but a Jeptha by Translators is introduc'd sacrificing a daughter shewing obedience by disobeying him who abhors the bloody sacrifices of Gentilism Who could believe the stories of Saint George Saint Patrick Saint David c. might not have a Creed for Homers Rodomontado's who Saint Benedicts Saint Frances and Saint Dominicks Lives Gregories Dialogues Saint Bridgets uncouth dreams like the Apocalyptick accomplishments of Rice Evans Iacob Israel Sedgwick and Hannah c. and wonder at Ovids Metamorphosis To omit the diseases in opinion of Christians which have brought so strange a distemperature upon Charity it can bee no wonder if that Charity which Christ left to perfume the world and those odours of Christian virtues which should embalm and preserve untainted the body of Religion vanish and neither the Haggard of reason nor lure of Religion keep men upright from reeling into Atheism Some are cry'd up for miracles that hee who would correct must make but one blot whose chiefest art is to apparell lyes handsomly that though their nakednesse might seem deform'd their dressing might attract readers and these men of eminency by the Prerogative of their parts seem onely to deserve the highest degree in Bethlem Colledge having arrived to the aim of madnesse though hear nothing lesse then then Angelick and Seraphick and think with extatick Paul they have attain'd the third Heaven Sure this obnubilation of verities and darknesse of humane nature was the penalty for the tast of the forbidden fruit which deprives of Paradise the pleasures of knowledge that man who desired what was prohibited should be depriv'd of that knowledge which was granted and so having introduc'd a multiplication and confusion of Sciences he should bee punish'd with the amission of true knowledge which was the same of all things This is that Cherub guarding Paradâ—se with a flaming sword which obcaecating the conscious minds of men with the splendor of his light deterrs them from the secrets of nature and verity of the universe true knowledge even in humane things having no more a being then the Philosophers materâ—a prima which is only in Terms Sect. 66. Now let us retreat from humanity whose Motto is humanum est errare and review Divinity ubi verum non variat yet we shall find variantes de vero and when Gods word is not a Lanthorn to their feet and the Church the guide goe out of the way stumble and are benighted with error See Saint Cyprian a Rebaptist Origen an Anthropomorphite Tertullian a Montanist Saint Naâ—â—anzen an Angelist Eusebius an Arrian Papias Justin Millenaries Saint Hierom a Mongamist a Saint Augustine need a book of recantations Concilium Ariminense conclude with Arrius Ephesinum with Eutyches a Tyrian condemn an Athanasius a third Stephen in a Councell rescinding the Acts of Pope Formosus a tenth John in a Synod at Ravenna the decrees of Stephen A Pope Pelagius and the first Gregory an Innocent the third and a third Celestine so much contradicting each the other about divorces that no rationall man would believe infallibility wedded to the Pontificiall chair should no bill of divorce be issued forth by the Councels of Constance and Basil both generall both allowed the first by Pope Martin the fifth the second by Eugenius the fourth their bills be at them one say the Councell can erre not the Pope the other the Pope and not the Councell the Canon of the Council of Ferrara contrary to the Councill of Florence the one the Council was above the Pope the other the Pope above the Council Pope Alexander condemn'd Peter Lombard in a Councel of 300. Bishops Innocent the third acquitted him Pope Pelagius and Gregory thought the name of Universall Bishop nâ—men Blasphemiae and to admit it nihil alâ—ud quam fidem perdere Boniface and their successors have assum'd the title if none of these have err'd error is something which the World hath not learn'd to define Stapleton confesses vix ullum peccatum haeresi exceptâ cogitari potest quo illa sedes turpiter maculata non fuerit but if it can't be tainted with Haeresie in vain their Polemicks have broach'd those trifling questions whether a Pope may be depos'd for Haeresie but Biel grants they may fall into it Stella and Almain that they have fall'n and ceas'd to be heads of the Church in the time of his Vicars defection left Christ to look to his cure himself that Christ promis'd the keyes to Saint Peter is true but as true that he did it to the rest of the Apostles so to their successors as wel as his so t is to thee and them and not to thee to exclude them unlesse some will phancy Heaven-gate so easy as they might open and shut without the keâ—es si hoc tantum Petro d'ctum non fuit hoe Ecclesia if a Saint Austine may credited Christ prai'd that Peters faith might not fail viz. in application to his personall perseverance if the Fathers are worthy of belief for papall infallibility had no appearance hence in any except in Popes whose eyes squinted toward self-interest for a 1000 years The Pope infallible the unnecessary trouble of calling Councells might be spar'd neither have they wash'd the Aethiop fairer who have trifled about the infallibility of Councels it is one of their maxims a generall Councell cannot erre
theirs must have sworn vassalage to the Papacy Sect. 20. Or that communion of Saints was an article of levelling taken up pro necessitate temporum since Saint Cyprian takes no notice of it in his time and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Praising God and having all things common was the Saints communion May we all be members of one body while we show a mutuall sympathy partake of the same head by obeying Christs directions cemented together with his blood and knit by the unity of his spirit though every part may conduce to the good of the other none can so supererogate as the other may be uselesse similar nor dissimilar breeds no contrarietie but all parts comply to the service of the whole no dissimilitude of site motion ceremony divide but the gangreen of sin only enforces an amputation ne pars sincera trahatur The eyes are not incensed against the feet for not seeeng nor doth the ear commence a quarrell with the hands for not hearing or the back parts about the faces uncovering since decency of one part is the indecency of another every part not made for it self but for others all to the captivity of the head in compliance of whose dictates we must expect an unity in the body But an uniformity would prove a monster above a sober expectation above the chymaera's or phantasms of Enthusiasts who damn all the world that weather-cock-like turns not round with their own vertiginous heads Scimus quosdam quod semelimbiberint nolle deponere nec proposituÌ„ suum facile mutare sed salvo inter collegas pacis concordiae vinculo quaedam propria apud se semel usurpata retinere nec nos vim cuique facimus nec legem damus was the opinion of Saint Cyprian I could wish those who pretend most to be of his opinion would challenge a little of his charity Sect 22. For forgivenesse of sins I as little believe a Solifidian as a Romish Priest that attrition by absolution becomes contrition the one while he deceives himselfe by a lie or the other while he imposeth upon others secure neither from being deceived they may send to the father of lies but lying will scarce bring to the God of truth since none can be implanted in the death of Christ who bring not forth the fruit of this tree of life nor partake of the resurrection to life everlasting He that will be saved must keep the faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sound in faith and free from reproach in conversation holy as well as whole and so his holinesse himselfe may be prov'd the most fallible and though they violate the sense of the word while they render it inviolate yet God grant that they may keep it inviolate no more writh and wrench it to rivet in their own ambitious designes and we may keep it so undefiled that Momus himselfe may not carp at our lives since Christs death is mention'd for our regeneration birth for mortification resurrection for our rising in newnesse of life that we may enjoy the communion of Saints remission of sinnes and resurrection of our bodies to eternall life Sect. 23. There are but a few credenda petenda and agenda where I cannot avoid an Anathema non credendo non opponendo I will seek security embrace verities all hold if I cannot those wherein they differ though sometimes enterlacing discords graces the best Musick yet a quiet error is rarely not to be preferred before an unruly truth and crochets and quavers prove unseasonable when they disturb the plain songs of peace and it is better a son of the Church should be unknown then what they report of the viper he should make his way through the bowells of his Mother or a Milstone hung about his neck and he buried in the depth of his imaginations rather then they soar in the narrow way and keep weak brethren from heaven It shall not trouble me with Delrio whether the old Serpent was a Viper with Bonaventure and Comestor a Dragon or with Eugubinus a Basilisk or with others a common Snake it shall trouble me rather to continue the delusion of the Serpent by endeavours of propagating error that Adam tasted forbidden fruit may trouble me what fruit shall not I shall number it among the foâ—bidden fruits of knowledge which so many wiser heads have made disquisitions after and would have truth satisfied by the relish of their palats Sect 25. Whether our Saviours Crown was made of Paliurus or a piece of it visited Glassenburie and the precursor of his death turns an Angel of his Nativity blooming every Christmas day is not worth a disquisition I could make a Rose by moistning dilate and by rendring again insucâ—ous close may I rather avoid those thorns the curse of my sins which may render me incapable of both Whether Durantes distick of the Crosse be true need be no part of my creed Pes Cedrus est truncus Cupressus oliva supremum Palmaque transversum Christi sunt in cruce signum May I partake of no corruption like the Cedar in mourning for sin resemble the Cypresse by fertility in goodnesse assimilate the Olive so shall I flourish like a Palm even in the storms and pressures of this world mount upward by taking up the Crosse and following be partaker of him who was crucified Prudent symbols and pious applications may have an influence upon ingenious conceivers which may elevate devotion but on the mad rabble melancholy Monks and ignorant Priests they have no other efficacy beside warping to Magicall applications and miraculous expectancies It shall not trouble me whether the soul of Christ in triduo mortis went into Hell really as Thomas Aquinas believes or virtually and by effects only as Durand or whether the soul of Christ did descend really and in essence into the lowest pit of hell and place of the damned or really only into the place or region of hell called limbum Patrum and then but vertually from thence into the lower hell The Father to him who ask'd what God did before he made the world answe'rd Provide hell for such curious scrutinists as you are Non per difficiles Deus ad be atam vitam quaestiones vocat c. in absoluto nobis facili est aeternitas Jesum suscitatum à mortuis credere ipsum esse Dominum confiteri I will not procure a certain purgatory to my selfe here to make stranger guesses of an incertain one hereafter or whether the inventor of it Origens purgatory which could even purifie Devills reform them to Angels of light or the differing purgatory of S. Gregory Nissen St. Cyprian or St. Austin carry a greater probability or the Roman purgatory which took a platform from neither I can believe I may find a way to heaven without taking purgatory in my way or else the Fathers before Gregory the great might mistake never any one was directed that way with above an ut
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
wouldst thou deny me that in my Empire thou admirest in a Garden am not I Emperor of them all Sect. 36. I can joyn prayers with a Papist if his be offensive to God mine may bee pleasing can hear a French Hugonot with his hat on uncover'd receive with a Dutchman kneeling while he uses the irreverence of his breech yet separated in my charity from neither nor would I be in my mode rather then scandalize any it is no lesse then phrensey for the misposition of a trencher to refuse a banquet or be ingrateful to an Host. Nay I could take an Host with a Romanist as well as a Wafer with a Calvinist If he believes a reall body I believe not lesse in energy a Communion of the body and blood of Christ a participation by every reception of his merits and passion and the virtues really communicated to a worthy receiver Sect. 2. It hath been ever thought convenient saith Saint Gregory that there should bee in unitate fideid versa Consuetudo that eating of meaâ—s offer'd to Idols totally restrained the Churches of Syria and Cilicia seem'd permitted to the Church of Corinth if no man challeng'd it and that which was urg'd upon the Corâ—nthians was not impos'd upon the Galatians to show every one is oblig'd to observe the rites of his own Church lest they come under the Anathema of contentious and turbulent yet this inhibited not that Saint Paul might become all to all that he might gain some and who will gain any to Christianity must not play at petty games in Religion adhere to Bonatus his humor confine truth to places as if she loved corners or as if the Church which resembles the Moon could like Mahomets Moon be brought down to show tricks in a sleeve the good Monica Saint Austines Mother who bath'd the Leprosie of her Son in a Jordan of tears ut non potuit perire tantarum lachrymarum filius was content to relinquish her African customes at Milan They who have gigg'd to Geneva for platforms and Rome for Trinchets have brought home matter to fewel-contention none to kindle zeal May none follow exotick forms here a Spanish garb is ridiculous with us and the English mode reputed an affront in Spain No wise man will be angry if in his travells he meets modes not corresponding with his humour and he is mad who returning will keep none company without they pluck down their house and rebuild them to the modell of his phancy who taylor-like travells to dresse Apes Sect 38. The Religion of our Souls must imitate the reason of our bodies which in the processe of years may evolve and explicate their numbers but the bodies are one and the same there is nothing produc'd in the maturity of age which did not latitate in the minority of children yet who would endeavour to fit the clothes and shooes of puerility to a gygantick foot or body The apparell of Christs Spouse is her rites time and place may produce as great a variety in her fashions as in the worlds garb of clothes and modes of the world though some may adorn more none alters the constitution of the body it would be a mad humour in the Spaniard to commence a quarrell because the shorter wiskers of another Nation upbraided his mustachio's Or the French with the Spanish 'cause the constancy of their habits might seem in derision of their levity or both with a Nation which was servile to the phancy of neither Those great Calciners of Religion and reducers to the Primitive patterns need nothing above their own examples to condemn them They must joyn with the Levellers in a Communion baptize in Rivers with the Anabaptist make life a pennilesse pererration with the Franciscan may spend both oyl and labour dawb but not cure bodies like the Apostles have regard to washing of feet yet continually be defiled in their waies Confine themselves to Sandals say who use shooes are shod with iniquity and walk in the footsteps of the ungodly since they recede from the primitive pattern and call this recession Apostacy or lean upon one the other at the Lords Supper and lie down at the Table and take it after Supper The same things are not decent at all times babes milk is unfit for ripeâ—age and the nurses Gibrish an undecent cialect for a Tutor the stones of the foundation unfit for roof or walls Our Master builder Christ employed tongues Prophets Prophetesses Evangelists his not still employing bids us acquiesce while his silence exacts ours which not assented to introduces nothing but a profitlesse clamour causelesse malice and endlesse contention The Apostles which were forbid to carry mony in their girdles had afterward a Judas with a bag and the prohibition of clubs and staves was not so strict a rule but that a Peter was found with a sword Howsoever the Novati an Bishops â—rr'd they could not erre in the Canon of indifferency for if Anselm is to be believ'd the multitude of ceremonies is so farre from infringing as they commend the unity of the Church while all believe in one Christ. In the Primitive Church somefasted one day some two some more other forty howers computing day and night In Italy some abstain'd forty daies others us'd abstinence twenty others seven daies in relation to the creation and some forty houres in relation to the forty daies our Saviour fasted And if Socrates is to be believed nor Gospels nor Apostles impos'd observation of daies but the liberty was referred to the Church The Church of Rome and the African distributed Sacramentall bread the Alexandrian Church permitted the people to take it Africk and Rome mixt wine with water and colder Regions drank it pure See the contentions about Easter till the Roman victor overcame all but never could subdue the opinion of a proud Prelate and a disturber of the Churches tranquillity Some lifted up their hands to heaven as if they intended a pious violence some their feet quast in coelum podibus ire others threw themselves prostrate as if they intended a rebound some cast their eyes up as if through those windowes they would let our their souls unto their Redeemer some fix'd their eyes upon the ground by contemplation of earth to have an introspection into their own unworthinesse some beat their breasts as if they would dislodge sin and open a dore to their hearts for the King of glory to enter Since the love of God is linked with our neighbour he who uncharitably condemns him may lose the link of his own salvation May none that pretend to the name of Christians through the faintnesse of the constitution of their Religion moulder into sects or through the brittlenesse of their phancies crumble into division and then like a heard of silly animals make a noise and please themselves with the noise they make yet know no reason why they make it But
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
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.
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