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
rent with his owne arguments shall he not dare to encounter you out of the slender scrip of his owne reason and with pebbles drawn from a brooke of clearer testimonies aime at your forehead that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pontificiall infallibility in the head of your Church and then amputate it by the two edg'd sword of verity and the whole host of delusion your Catholique body of error cui fumus pro fundamento shall evaporate yet by wrinkling and shrinking truth I shall not bring the Church in that narrow compasse to give private spirits leave to ruffle her or make her lesse Catholick or not infallible which could she be she might cease to be holy nor could I be perswaded that the pontificiall robes carried holiness to the Lord that Vrim and Thuminim perfection and light were relative to the Miter and the lips of that high Priest onely carried knowledge I could fly the bosom of the common mother but since from distemper'd parents we exuge poyson not nutriment you must give leave to decline those breasts which flow not with the sincere milk of the word and believe the body distemper'd and of a richetty constitution whose head so exceeds the proportion had infallibilitie a tie above the intention of a Priest in Collation of orders to the proof of which though I cannot expresse the exactnesse of pedantism in quotation yet I shall not be warp'd from that may expresse ingenuity and satisfie a pretender to it in a rural retirement having no book but one of an imperfect edition forc'd to read my self ubi multa desiderantur à desunt nonnulla but nothing that may inform of truth though I can make use onely of some confus'd notes for the engraphical part of memory yet in the agraphical part I shall not show so great a deficiency in the Mnenonâ—cal Art as may render truth suspected truth shal be my aim I may fly high rove yet never farre from the mark and perhaps escape the faâ—lts of most Polemicks who resemble a piece of Arras where there is much in representation and nothing in reality or Plutarchs heartlesse fish with a sword assimilating body want both vigor and acutenesse the discourses of umbraticall Doctors on all sides like bodies bred in the shade cannot endure the Sun or a shower in their more serious retirements affecting nothing beyond Domitians humour of catching of flies which I shall without torture inforce them to confesse Could you but dispossesse your self of prejudicacy truth is a garment that time can wear who pretend to grey-headed error rather dâ—scredit it then patronize it Lay aside those great names of Seraphick and Angelick Doctors look not on any Religion through the opticks of blear-ey'd prejudice as I am confident you make not yours squint to self-interest I have neither giv'n up my name to regall or papall supremacy neither protested covenanted or ingag'd to any faction hee who aims at truth by the Roman or any other bias wiâ—l never come nere the mark the fire of self-love as it is kindled by the breath of the Father of lies so it partaketh of the quality of his flames to be without light since it keepeth us in darknesse to our selves an imperception of the true dimensions of others This liking or disliking of others is but the spurious issue of philautie which undervalues al meets not in a compliance with the humour some natures as Seneca observes are so shady as they think every thing turbulent and stormy that is even in a meridian lâ—ght Some like to old rusticks are content to meet in the Church porch of tradition to talk of mundan a affairs which care not to enter into the Church to serve God in his Ordinances others resemble young Novices which creep into the Church by holes to angle and ring the bells backward neglecting the key of tradâ—tion others by curious inquiries are put into a wheeâ— and are circled so long betwixt proving the Scripture by tradition and tradition by Scripture till the Devill find a means to dispute them into infidelity and make them believe neither Most mens lips and pens open wide like to a monilesse purse nothing comes out of this and what is worth nothing out of them yet this nothing must be plac'd in competition with nothing lesse then salvation the tradition of the Church must be a satisfactory proof to believe by Divine faith if we may believe a Papist Scripture Gods word If wee ask why we must believe it is replied because the Church is infallibly govern'd by the holy Ghost if we inquire how they run to revelation guilty of enthusiasm which they object to others or if they offer to prove it by Scripture as most do it is an acknowledgement that the Scripture is of higher proof then the Churches tradition thus these impertinents touch neâ—ther Heaven nor Earth in their discourses they open an entry into a room but shut it presently Some elate tradition above Divinity the principles of any conclusion must be of more credâ—â— then the conclusion it self the Articles of Faith the Trinity Resurrection and Communion if the conclusions by which they are proveable is Ecclesiastical tradâ—tion it must follow that the Churches tradition is of more credit when the Faith of the Articles must be finally resolv'd into the veracity of the Churches testimony Others depresse tradition even below humanity are so far from equalizing it with rational dâ—scourses as they prefer the dreams of phanaticks before the Churches tradition without which a rayling Song thrust upon an evil air is not worse musick then the confused notes which some intitle the harmony of Scriptures and if they know Gods Law by heart they have no heart to his Law and after all these pretences of Knowledge and illumination like to the Egyptian sages can produce nothing but frogs and blood Nor doe the Exotique Seminaries furnish us better then the weeds which the ranknesse of our own soil hath cast up Apostolicall pruging-hookes are exchang'd for Sanguinary instruments involving the world in blood and staining their own lives at theâ—r deaths leaving nothing behind but a memorial of some hideous impietie while with styles solemnly religious and even Seraphical devotions we find more principl'd in Caesar Borgia and Nicholas the Florentine then Elemented in Religion not erecting a Spiritual Kingdome for Christ but a temporal for the Pope which he honest good man solemnly vows and protests against for all the Bishops of Rome at their Creation make a solemn vow and confess to observe inviolably all Ordinances made in the first eight generall Councells in which is provided that all Causes be determined by the Bishop of the same Province where they are begun This might check the exorbitancy of the Roman See and confine Tibur within her own limits if sober men having neither the inebriations of passion or self-interest might be judges Neither might that impertinent question of triflers
reliquis Gentibus quasi spiritus Sanctus adventaverâ—t The God of the Jewes one of the Angells and Simon himself the Father who made the Angells if to sit in the Temple of God as God denotes him the Samaritans call'd Simon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 worship'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with incense and sacrifice who can doubt him by the Samaritans worship'd in places set apart for Gods service and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If the man of sin be an opposite tearm for him hee call'd his wench Helena his lost sheep having left her in a Brothel ad hanc descendit pater summus and carrying her back to his Palace ad hominem salutem respexit had respect to humane health salutem hominis dixit esse liber ationem ab Angelorum imperio qui-ipsos ad bonas actiones urgerent nec promitterent agere quae vellent the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or mystery of iniquity may quadrate with the impiety of his followers the Gnosticks as well as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 man of sin or adversary with Magus if to deny Christ to have come in the flesh may be appropriated to Antichrist the Gnosticks deny'd Christ to have been born liv'd or dy'd but in apparition Apostacy may bee applicable to their relinquishing Christianity to comply with persecuting Jewes that which impeded the mystery of iâ—iquity the Apostles compliance in some judaical observances the swift destruction see perform'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in a moment they were utterly destroy'd by the breath of Christs mouth brightnesse of his coming one denoting the Evangelicall power in the mouth of Peter and Paul personally opposing him and Christs comming to take judgement on the Iews and his favorites the Gnosticks who adher'd to them in the persecution of Christianity Sect 9. This with our incomparable Doctor Hammond doth carry more probability then the whimzies of Brightman who wil have the Martyr Antipas antipapas though he suffered in Domitians time must be an Antipope or some mens phantastick humour of Anagrams where Doctor Chatterton may come as near the number of the Beast as Calixtus whose name the Parsons torture in revenge of their depriv'd lechery or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where they serve the phancy of Irenaeus to that hee did not apprehend or Saint Hierom Tertullian and Chrysostom about the Apostacy it would be well if with those Fathers they would ingenuously confesse their ignorance of Antichrist and not byasse them to their phancies to call what they phancy not Antichristian Nor is the whimzey of the Romanists and some Fathers more rationall who would have him of the Tribe of Dan and the text of Dan a Serpent in the way lies like a Serpent in the way to seduce them out of the waies of truth as if there were any Jew expected a Messiah from that Tribe when there was never any that expected him not from the Tribe of Judah the ten Asiatick Kings which Daniel saw must be the same with the ten horns in the Apocalyps and Antiochus Epiphanes must bee the Pope heaping up gold and silver id est adorning the Temples with gold and silver extolling himself above God viz. more zealous to have his own constitutions perform'd then Gods the same arguments being applicatory to all Magistracy as well as the Pope Phanaticks have took notice of them to name them Antichristian and the Churches have been rob'd out of zeal while sacriledge hath been incourag'd the unhappy companion of rash reformation and if they are usher'd in by rebellion and attended by sacriledge a wise man need not wonder at either while all think they are nearer to God by being further from each other he that deserts the Romanists seldom stops till he hath orerun all Church-fences by renouncing discipline and our Precisian Proselytes as I have known not a few rarely prove not Jesuited Papists and out of the phrantick zeal call'd Conscience brand their brethren with the names of Antichristian c. when men should hate corruption which depraves Religion run from it and not from Religion Atheism and irreligion gather strength while the ship of the Church tost with blasts of error indangers splitting in the waves of contention there is in all national Churches truth enough to save men but I fear malice enough to damn envn Angels who resists any of their phancies hath the spirit of Antichrist though Antichrist in Divinity resembles the Elixir in Philosophy many rules are prescrib'd but few if any have attain'd the Philosophers stone and though the Pope in hew and cry for him might be taken on suspition by the marks a Pope hath set on a him yet suspition entring the actions-plea there wants proof to maintain the Plea Sect 10. The motions of these superior bodies was in excellent order and perfection til exhalations from the gross and putrid matter of ambition produc'd horrid trepidations and became precursors of prodigious calamities while they grovel'd here for truth and traded away the stock of Christian Charity for fictitious coyn minted by passion mutable affection or seduc'd reason to preferre the pageantry of the world before the simplicity of the Gospell and to blaze like Meteors with the vapor of an empty name rather then shine like stars in an Orb of Sanctity irradiating by their benigner influence the horizon of Christianity yet some good patriarches maugre envy triumph in innocence the beams of their Sanctity too glorious to be orecast with the mantle of blind malice though clouded and interwoven with specious pretences Sect 11. I can find Lillies and roses Popes candid with innocence and purpl'd with Martyrdom whose blood became the seed of the Church while Christian Rome as well as Pagan had her foundation in red ruines the foundation of Christianity laid with the blood of Martyrs Amongst those some please themselves by naming Nimrods Abaddons and incurable Babylonians I can find one die for the losse of a terrene Jerusalem as well as others neglect a celestial A Peter Marron alias Celestine the 5. so busied about his prayers that he can neglect to bee called O holy Father in Earth to cry our Father in Heaven bee perswaded out of a triple Crown here to ascertain one hereafter A third Benedict who can weep to bee chosen A Deodate a Sicilian Monk which being chosen gave none ever occasion to weep Agathon and Theodate reported to cure Leprosies by kissing as wel as others by their ill breath cause the Leprosie of Schism orespread the face of the Church A John giving sight to the blind as well as others of the name blinding A fourth Adrian an English man converting Norway as well as others perverting Nations A Gregory so charitable as to call Anglos Angelos de ir a liberandos who call'd us Angels I have no cause to believe him an evill one since an Angel of darknesse would not have sent Angels of light to deliver us
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
by their light to heaven they cannot to mortifie the flesh thus is not the way to quicken the spirit We must rather inform Eliah like in fiery chariots of zeal to mount up to heaven Lend them examples to live well not precepts to contend Christ would not own those spirits who would have fire come down from heaven to destroy adversaries He sent down fire from heaven to save not destroy his enemies in cloven tongues to divide truth not divide by falshood who are divided in their waies show whose footsteps they follow the Devill whose feet are cloven He whose fiery zeal for the least dissention calls his brother to do penance in ashes it must needs be so far from the spirit of God as it is manifest his alliance is with the old Serpent whose food is in the dust The holy Father told the revenge-meditating Catholicks against their blood-thirsty enemies the Arians in the reign of the good Theodosius that Christians are not to recompence evill for evill but blesse them that curse pray for them that despitefully use yet if they cannot arrive to this perfection yet must at least leave revenge to God who in his time will repay it God fan is in his hand I will not snatch it out where God hath an Harvest Belial will have a seeds-time the wicked one will sow tares by night men benighted in black and wicked waies are dispos'd to imbibe the seeds of error God grant the light of Heaven may so shine in us that men may be converted from the darknesse of their waies and we may pluck up error not them we must not question his wil who permits them to grow till harvest he that knows his own it shall be my onely endeavoâ—r he may own me for his and not for raising flames of contention here be cast into unquenchable fire hereafter I will not renounce Christ because a Judas bears him company nor any Christian communion because a Judas may have his hand in the dish but rather strive I my self prove no Traitor draw near with my lips my heart remote from him cry hail Master when I think to recrucifie him in his members Alasse poor souls though a Judas may veil impiety with kisses the irrepentant wretch will dissipate and discover his black soul naked I will note them that make contentions and avoid the contentions not the men till three or four times admonition if Physitians were to fly from the sick wee should gain little skill and have a poor profession Sect. 77. I can converse with a Jew with no passion beside a sorrow lend tears to mollifie him and not fire to obdurate and should he encounter my ear with a buffet and bid me turn the other to express Christianity I should not with that Christian with a do as you would be done by requite but by my Saviours example for my sake buffeted pray for him who knew not what he did it is a strange humour in some Christians to pray for the conversion of those Jewes they will not admit into their society to effect it by a peaceable cohabitation Wee might teach them by their Chà ldean Paraphrast their Messiah and by R. Jonathan or R. Shimeony Son of Ishas or R. Moses the Son of Nicar or R. Haccodesh shew how R. Shahadiahs 1200. years R. Solomon and R. Jehudas 1390. R. Elias 4230. years are expir'd and no Messias come Judas the Son of Marbaeus Theudas Arthronges Barchosba the Senior and Junior imposing even upon their Rabbies the Bethlem which they confesse to be the place of their Messiahs birth having now no being their groundlesse phancies may vanish like it while we show him who had a being with it who dy'd for his people whose hands and feet they pierced and for whose Vesture they cast lots who was humble and sat on an Asse after 62. weeks slain shewing the cause of their miseries because they sold the innocent for silver and the poor for shooes The same day Christ was taken their City taken entred at the Brook Cedron on the same feast day same time of the year thirty Jews sold for the price they sold him We might show their Rabbines their letter and learn their grave Fathers Christs Crosse row we could lend them light out of darknesse while even a Pagan could confesse aut Deus Naturae patitur aut machina mundi dissolvitur we could inform them by the rending of their Temple not to divide from the Church which open'd wide to instruct them of him who was ordain'd to enter into the holiest of holies even Christ Jesus the High Priest though they trifle about Nazarite and Nazareth wee could dilucidate who was Natsar the branch of the root of Jesse but oh in vain we may tell them of him who is love when we want it towards one another how can they believe us to be heirs when wee have lost his Legacy Defective not onely in dilection he bequeath'd his but even that love he commanded to enemies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or ill savor in Jews so often inculcated as if lies could sweeten them and make not Christianity stink in their nostrills worse then they in ours for crucifying Christ. May all Christian Churches sweep their own doors from pride and malice and uncharitablenesse which are ingendred by trifling questions and unnecessary disputes the dirt and trash which clings to them and keeps them from entrance who are without Lo the Jews who look for a sign and Gentiles who inquire after wisdom may find both and all Christians by reforming themselves may act no lesse then miracles for the conversion of others Si ex avaritiae in liberalitatem transieris sâ—ccam mancam manum recuperasti si theatralibus ludis spretis relictisque caetos Ecclesiasticos petieris claudicanti pedi incolumitatem si oculos tuos ab alienâ forma meretricum aspectu revocaveris caecum te illuminasti si diabolicos cantus despexeris eorum loco spirituales Psalmos dediceris tum loqueris qui antea mutus esses haec maxima miracula signa eximia such signes and miracles as these might call home the Jews and bring in the plenitude of the Gentiles so may their souls desire to enter into our secrets and their glory be joyn'd to our assemblies while all Churches having their Lamps trimm'd with the oyl of good works by the light of faith may lead to the Bridegroom who biddeth the Bride come and if she hath not the soundnesse of interior charity all the gummes and spices of alms and prayers do not sweeten her breath to her divine Lover Odours after which the Bridegroom runneth smelleth them when he kisses her with the kisses of his mouth Sect. 78. It was the saying of the Doctor of the Gentiles If any man be contentious wee have no such custom nor the Churches of God I could wish those who call themselves the Churches of God had no such custom as being contentious fighting about