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
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
world Sect. 52. I cannot be so much an Iconomachist as to think all image making Idolatry it 's eminently true of graven and molten which after the câ—remonies of consecration was by the Gentiles conceived bodies of inspir'd Deities Pictures by Gods own appointment lawfull as the cherubims or if unlawfull to the Jewes the commandment is as little relative to Christians as the Sabbath as little understood as the taking Gods name in vain meant by forswearing Yet he who keeps the seventh day to praise God for the Creation as the first in memoriall of the Redemption or he who is so farre from using Gods name in vain by forswearing it as he will not misuse it in vain conversation or hates so much an Idol as his eyes will not treat with a picture I honour him for his zeal I wish I could as well commend him for his charity and not misapprove him for his ignorance We should not offend weak ones yet some are so weak that all things offend them madder then he who perswaded himselfe he was made of butter the sunshine of the Gospell terrifies them and the least scintillation of charity seems dangerous Others have the weaknesse of children whom nothing but rattles and pictures will please take away these they grow querulous baul and disquiet the whole houshold of faith Sect. 53. The braâ—en Serpent the emblem of our Saviour curing the stingâ— of the fiery Serpents our sins while we wander in this wildernesse of error may be erected But if the old Serpent creeps into the body and tempts to Idolatry a Monk like an Idols Priest can give responses from a rood and make it move by a wire to induce a puppet-play in religion a prestò be gone befits both the Jugler and his Hocus had not foure Councels condemned them and a jury of Fathers Basils and Eusâ—bius testimonies on their side mistook Athanasius Chrysostoms and Damasus suffrages for them suspected therefore with Saint Hierom nos unam tantum veneramur imaginem Jesum nempe Christum qui est imago patris Though Basil saies the honour due to the abstract is due to the pattern if any one can show such an image of Christ as Christ is of the Father we will worship else we may believe with the Father Errare omnino meruerunt qui Christum non in divinis codicibus sed in parietibus quaerunt Or as Irenaeus saith where Pastors became dumb there Images became their Pastors These books of the unlearned though made use of by Paulinus Bishop of Nola since wooden Priests leave the rabble as unlearned as their books it is better the images of Christ be defac'd in Churches then the image of Christ should be defac'd in the people which should be the Temples of the holy Spirit But if any be lawfull sure the picture of the Father cannot being a piece of intollerable folly which in our fecunditie of sects may tempt a weak brother to reimbibe the humour of an Anthropomorphite God who loves decency in his spouse is so jealous of his honour in her that he cannot approve that fucated face of Religion which may shame honesty out of countenance This Italian wash and Spanish die disfigures the face of Religion whose grace is simplicitie What Caesar of his wife can we believe Christ should expect lesse of his spouse to be free not only from crime but even suspicion Sect. 54. Superstition which makes such a noise the worshiping of Daemons or Superstitum Cultus the worship of the survivor to dead mens souls as little as Idolatory an Image inspir'd by a Devill hath relation to Christians the part of that commandment which forbids adoration bowing down or corporall worship to an Idol seems to intimate a tribute due to God the worshipping God in spirit and truth plac'd in opposition only to that in the Mountain and Jerusalem impugns not this who redeem'd both body and spirit expects reverence from both Our spirits not lesse such by corporeall allegation even corporall worship is in spirit and in truth Henry Burtons Jesu-worship Idolatry prov'd the ridiculous non-conformist an Idolater who could Idolize his own fancy Most of our Polemick Divines more Andabâ—tarum pugnant their valour proceeds from their ignorance hacking and hewing fellowes which play prizes with the two eâ—g'd sword of Scripture and care not how they maim and mutilate Christian communion rather then not retain the aery name of Masters in the science of defence Yet the decryers of Idolatry are the greatest Idolaters covetous persons who would be gilded o're with promotion and made worshipfull like petty theeves they care not what hedges they break so they may warm their own fingers take away the fences of the Church to fence their own broken fortunes Ceremonies are the hedge that fences the substance of Relgion from the indignities which prophanes and sacriledge too frequently put on it While the divines of England have preached down ceremonies they have pulled up the hedge and not only let in Foxes into their Vinyards but opened a gap for the sheep to wander out of pasture of the Church and become a prey to Romish wolves seducing thâ—m in sheeps cloathing It is true that interâ—all worship of the heart is the greatest service of God but externall worship of God in his service is the great witnesse to the world that our hearts stands right in the service of God take away this and what light is there left to shine before men that they may see our Devotion like a day-spring from above or a starre guiding wise men to Jesus and glorifie our Father which is in heaven The Kingdome of heaven his Church without civill order and comlinesse religious exercises will be disorderly and confused like the first Chaos God made in the beginning void and without form and whose face darknesse covered Sect. 55. That Romanists deny Christs humanity by transubstantiation make irrite his death by merits and satisfaction Credat Judaeus Apella non ego Christian charity will lend me no such deductions A Chrysostom Theodoret Isychâ—us Eucheâ—â—us and some Primitive Fathers with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if not a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 transfiguratioÌ„ conversion mutation translation transelementation transition if not a transubstantiation generally believed a mysterie a matter of faith not sense to be believ'd not grosly phancy'd if they have lent soÌ„e an occasion of error shall administer to me an occasioâ— Charity though both within and without the pale of the Church it may afford opportunity to scandall not to be redeemed by a fictitious miracle of an Hoasts conversion into flesh when Christs body is no longer present then the form of bread remains how is Christs body in the miracle when the Species being gone it is no longer a Sacrament I love not such acute disputing about Christs body as the killing of 1000. in a battell and at Beziers 60000. how can we not dread Christs appearance who singe his Livery