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
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
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
grease of maintenance onely creak make a noise and disquiet the world Sect. 2. Most Polemicks while they have too rashly charg'd the body of error have made themselves her Captives and lent Antagonists Trophies of their rashnesse Though truth is a strong fort inconsideration may become a traytor and expose it to the mercy of an enemy Most men are so drunk with dispute and inebriated by their passions that they cast at Antagonists heads all they can lay hold on not fearing a rebound or what weapons they administer to their own ruine show the weakness of their adversaries with so much of their own that they lend opportunities to error they permit the wild bore in their Vineyards would keep out the Foxes and open a gap for the Foxes would expell the Wild bore they whose malice nam'd the Bishop of Rome Antichrist their weaknesse opened a door to the Brownist to bring in their own orders as rivolets from that See into the premunire of Antichristian While Rome would prevent dissentious they are forc'd to dissent from themselves admit that overgrown monster tyrannons infallibility like the Wild Bore of the Forrest to lay wast Gods Vineyard grown cruelly subtle by age and confidence in his tuskes gores all that stand in opposition â—oming with maliâ—e ambition and Avarice and wallowing in impurities they who dissent from these have not learn'd to agree with themselves each one hath his distinct Idol different Concubine various glosse on which their phancies set produces a brood of sects While they adulterate the Scripture and seem to approve that which they so much decry while they wed themselves to the Idols of their own phancy become the greatest Idolaters or confirm Copernicism with their whimzies the Earths motion by a continuity of giddinesse Sect. 3. With the Lyrck Nullius addictus jurare in verba magistri me quocunque rapit tempestas deferor Neither shall I put gall in the ink I write of Religion because others sowre their language If I open sores the launching shall be onely to let out their corruption or take away the proud flesh that keeps the wounds of the Church from healing And though I may confess with S. Bernard Non sit major superbia quam ut unus homo toti congregattoni judicium suum praeferat tanquam ipse solus spiritum Dei habeat yet 't is a different thing for a man modestly in some points dis-satisfied to propose quaeres not to a Congregation onely but the Catholick Church and a sober man may without trenching on irreligion or the least touch of madness or insolency dispute a matter of Religion with the Roman or Church or Prelate as Irenaeus with Victor modesty accompanying and a desire to fist out truth free from vanity and purpos'd opposition even against a particular Church though to dispute an â— Article of Faith what the Catholick Church hath alwayes believ'd is what S. Austine calls insolent madness But in other things Consent of Nations Authority confirm'd by Miracles and Antiquity of S. Peters chair and succession from it motives to keep in the Catholick Church must not hold against demonstration of truth quae quidem si tam manifesta monstratur ut in in dubium venire non possit proponenda est omnibus illis quibus in Catholicâ teneor ita si ali quid apertissimum Evangelioâ— they have opened the gates and made the way that went before us non Domini nostri sed duces fuere truth lies open to all it is no mans severall patet omnibus veritas nondum est occupata multum exilia etiam futur is relicta dissentire licet sed cum ratione non mihi credendum sed veritati Sect. 4. Though I cannot look upon the Pope with that dreadfull apparition which some affrighted with the horror of their own imaginations who character him by a Virgils Polyphemus monstrum horrendum informe ingens cuilumen ademptum Or some sad and distorted phancies flutering betwixt the twilight of ignorance and self-conceit bandy against the name with prejudice as it nothing could result from thence might not taint the odour of virtue and innocence yet could I but believe infallibility to bee the Prerogative of the the pontificial chair I might believe with the Schoolmen sin a non-entity that Pontificial impurities passing for nothing the chair might be secur'd from rasher imputations St. Irenaeus might not accuse a Victor S. Cyprian a Stephen S. Athanasius a Pope Liberius for Arrianism all that pretend to goodnesse Heresie in an Anastatius Honorius John 22. Necromancy in a Silvester Magick in a third Paul a John the 8th 12 13 14 15 16 17. as if the name which implies gratious could import a concatenation of mischiefe they being link'd together in with the 7th Boniface for the most part entring like Foxes living like Lyons and dying like Dogs non montes parturient ridiculum murem sed secundum ridiculum morem in the eight John and Benedâ—ct the 9th supposed to appeare in the shape of a Monster after death because in all his life hee appeared not lesse then a Monsteâ— in all his Actions a 6th Vrban could drown five Candinalls for revenge andas if this had been too little let loose a deluge of impiety the 5. Cardinal virtues suffering for name sake But these are modest vey'd with witchcrafts incests cruelties of a sixth Alexander Idolatrous sacrifices in a Marcelln Diabolicall applications in a Celestine inhumations and such ridiculous peeces of cruelties in others that even Paganism is charitable and Mahometism it self comparatively virtuous Should I omit a 10th Leo's that Father of Christendom in long Coats who before the times others do arrive at age had attain'd to be Father of all the Aged a Pope at twenty quantum peperit nobishaec fabula Christi and after a dispure de animâ redit in nihilum quod fuâ—t ante nihil but I would sally no further shrowds best befiit the dead and by a candid retrogradation to draw a white veil of innocence over those who should have been nursing Fathers to the Church yet let mee tell you Sir 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 how assents he to Christ in his words who dissents from him in his works Three blazing Comets conspicuous in the Roman Horizon at the same time it would be strange if they should produce no alteration in the Ecclesiastick body three Popes cohabiting at Rome three in diverse Countries a schism for forty years Popes at the French and German devotion Ambition and Corruption to the attaining the Papall dignity as Platina being more prevalent then a Christian life it would be a miracle above any Legends pretend to that Contrariety should râ—concile mutuall Contradictions render infallible while the Church musick must bee onely set out of such discord Antipopes not onely in competition for but opposition to the pontificial dignity of the Popes infallibility see your own
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
puto verisimile arbitramur till he came in with a scio And though I know not as much as Gregory this I may presume to know the place in Saint Paul wracked so often to confesse a purgatory may be applyable to it being a building of hay and stubble and have the charity to believe the foundation laid in Christ faith in him and love of him the ground-work though in the superstructure may be some light aery phantasms stubble and straw which in the day of tryall shall vanish yet he shall be saved so as by fire through or out of fire drosse vanishes but gold shall abide the fiery tryall in the day of the Lord. Sect. 27. Rogula fidei una omnino est sola illa immobilis irreformabilis according to Tertullian and if your Occham is to be credited nec tota Ecclesia nec concilium generale nec summus Pontâ—fex potest facere articuluÌ„qui non fuit articulus c. Therefore if any thing be fundamentall after the Church defines it must be fundamentall before for deductions are not prime and native principles nor superstructures foundations that which is a foundation to all cannot vary to different Christians in regard of it selfe for then it could not be a common rule to any nor could the souls of men acquiesce on a tottering foundation a trice foundation as common to all must be firm unto all in which sense the articles of Christian Faith are fundamentall and not what men please to define for as Irenaeus quum enim una eadem fides sit neque is qui multum de ipsà dicere potest plus quam oportet dicit nec qui parum ipsam minuit if every thing defin'd by the Church be fundamentall in the faith the Churches definition would be the Church-foundation and so by consequence the the Church could lay her own foundation and the Church have an absolute and perfect being before her foundation laid If the too preposterous zeal of the Roman Church since she grew to her in controlable greatnesse had not rashly determined those things to be matter of belief which for many centuries pass'd onely for pious opinions Christendom might have serv'd God in an holy fire of zeal and spirituall fervency which now sacrifices myriads of souls to Belial in the flames of contention what a sight is it to see writers committed together by the ears for trifling ceremonies and beggarly distinctions tanquam pro aris focis incens'd none are affrighted at their noises and loud brayings under Asses skins scioli and smatterers in Divinity onely busie in the skirts and outsides of learning and yet will admit no salvation but by a compliance with their vertiginous pates wise men should know as the body hath certain diseases that are with lesse evill tolerated then remov'd as to cure a Leprosie with the blood of a child so it is better a triviall error should dilate it self then children of the Church should perish while some error may be disseminated with lesse inconvenience then discover'd the use which wise men should make of other mens lapses is to avoid a precipice and the advantage pious men should make of these great flaws in Christianity is not to joyn with them that make them nor to help to dislocate these main bones in the body which disjoynted cannot be set Sect 28. The uncharitable dealings of Christians with Christians cannot induce me to bee uncharitable to any I must believe with St. Hierom Haeretici fiunt non quod Scripturas contemnunt sed quod non intelligunt it is ignorance and not the contempt is the cause of most if not all of our separations The Sheba's of separation all the Trumpeters of sedition may alarm the rabble that brainless horse to battel to trample down order and break the rankes discipline with a separate your selves from Idols curse you Meroz curse you bitterly What society hath light with darknesse Come out of Babylon my people with a hundred such places of Scripture rack'd and by an invention witty in cruelty tortur'd to confesse something may patronize their black designes wringing blood even out of the Gospell of peace Which have as little relation to Christian societies as a Lo here is Christ Lo there go not out after them rack'd so frequently to confesse them Antichrists who correspond not to the whimzies of every phanatique denoting such as Judas Theudas Arthronges and Barchosba Impostors who pretended to be Messiasses sent for the delivery of the Jews out of the hands of the Romans and if it was possible would deceive the Elect the Jewish Christians which are forewarn'd but as the Calvinists it is impossible for them to be deceived who are the Elect and as the Romanist who are in their Church the treasury of all truth cannot be deceived But if the Elect can scarce be saved what shall become of the ungodly if the Christian Jew who washed with Christs blood speaks better things then that of Abels what will become of them against whom it cries worse then that did against Cain while they themselves could cry Let it be upon us and ours if the Elect as the Papist the Catholick with all his indulgengencies masses rosaries and abstinences can scarce be saved what will become of those who are out of the Communicative line of Gods mercy his Ark City our holy Apostolick and Catholick Church If the Elect as Fiduciaries they that can believe they shall bee saved can scarce believe it so strongly but that an intervening scruple of an obstreperous Conscience may damn them what will become of a Papist who believes in a God of wood a God of bread who saies wee can have no assurance since by faith we are saved thus the stream of life is made the puddle of phanatick interpretations while all like the Tyrant who fitted wretches to his bed hack maim and mutilate or stretch and tenter the Scripture to adequate them to inhumane purposes and Heaven it selfe must admit no room beyond the capacities of their empty noddles Vain fuellers fit onely to feed the flames of contention out of whose embers are even rais'd combusti Sect. 29 Though Heaven gates be narrow I cannot believe them so strait as most sects would make them should I not believe one lie with the Fiduciary or many with the Pontifician not easily induc'd to believe heaven the purchase of fonder imaginations Charity would perswade me it is even a receptacle to those whose uncharitable opinions have mutually condemned and secluded each the other 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The practice of our lives not tongues must make us Christians wee must be rather so by entring into imitation of Celestiall virtues then curious inquiries May we flourish in verity which is the root in humility which is the flower and well doing which is the fruit of the tree of life Sect. 30. Those aëry mysteries which have unhinged so many Cardinall heads shall not extend my Pericranium
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