MOst Polemick Divines Comet­like rise out of indigested matter, from the vapour of History, tenter'd Scripture, and fragments of Fathers, these exhalations blaze and become por­tentous to Common-wealths by their apparitions: it is the art of Scripture, which every one challenges to himself; and the body of Religion which every Mounte­bank dares dissect; and those nobler parts whose discovery should be to the meliora­tion of mankind, are slash'd and Cau­teriz'd by cruell ignorance; and similar parts, which should exact a gentle and well experienc'd hand anatomiz'd by the hand of self-conceit, and blinded passion, are so mangled and disproportioned, that there is nothing opened above their own follies, who pretend to anatomize others.

An Anatomist must be able to discover [Page 2] the order, situation, substance, temper, re­lations, and confederate entercourses of parts contained, and continent, the different Cells, and different bowels, how roof'd, and how partitioned, know all the wheels and Clockworks of the heart, the mystique causes, what pullies close, and what dilate, what secret engines tune the pulse, when by a well order'd chiming, it showes what time health keeps in the body: Can demonstrate all the Maeanders and by-paths of sporting nature, where obstructions have lodg'd, where maladies bred; and by such patterns instruct how to remove the accretion of malign humours, by prescribing opposite remedies for prevention of such ensuing inconveniences, and rectifying the present purging those impurer humors which con­vert the food of life into poyson: restoring those windy constitutions which are in­flated with their own emptinesse [...]ccasi­on'd by weaknesse, and the obstructions of ignorance, vent nothing above noise and stench, curing the Hydrophodia in those who fear to look in the waters of life, by teaching to delight in the Scrip­tures, and healing the sting of the old Ser­pent, which Tarantula-like produces giddi­nesse, onely curable by harmony of Fathers, [Page 3] Councels, Scriptures in the Church. And not having glean'd up a few simples in the garden of times, where weeds and flowers spring up together, poyson as well as physick, observing neither quantity, nor quality, suppose he is inrich'd with Pana­ces, and Catholicons can cure the distem­peratures of constitutions that he under­stands not: having weigh'd his composi­tions in the deceitfull ballance of his own lighter phancy, where there is no grain of wit, though some unnecessary scruples may intermix with the composition of fol­ly, which may make it seemingly orebal­lance truth, and passe currant with the multitude, and weigh all by their owne lead; and easily are induc'd to swallow the most bitter pill, when gilded ore with pro­fit and seeming complacencies.

The people like the Planet Mercury, are good in conjunction with the good, and bad with bad, but to nothing resem­bling better then to wheels, who by turn­ing round continually, are fit to carry on all designes, if an H [...]resiarch, whose head hath some gingling phancies, lead the way forehorse-like; others as brainlesse as hor­ses follow, the wheels are drawn glibly on while they are well greas'd, when they want the grease of maintenance, onely [Page 4] creak, make a noise, and disquiet the world.

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 [Page 5] and confidence in his tuskes, gores all that stand in opposition, [...]oming with mali [...]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.

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.S. Be [...]. Ser. de resurr. Bernard, Non sit ma­jor superbia, quam ut unus homo toti con­gregattoni judicium suum praeferat tan­quam ipse solus spiritum Dei habeat: yet 'tis a different thing for a man modestly in some points dis-satisfied to propose quaeres, [Page 9] 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,Euseb. l. 5. Hist. Eccl. c. 26. & Socrat. l. 5. Hist. c. 22. and a desire to fist out truth free from vanity and purpos'd opposition, even against a particular Church, though to dispute an [...] 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,S. Aug. Cont. Bon. de Bapt. e. 4. Contr. Fund. c. 4. 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:Ibid. c. 4.ita si ali quid apertissimum Evangelio [...] 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.

Though I cannot look upon the Pope with that dreadfull apparition,Papal infallibility sifted. 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,Alphonsus contra hae. lib. 1. c. 4. St. Irenaeus might not accuse a Victor, S. Cyprian a Stephen; S. Atha­nasius a Pope Liberius for Arrianism;A Martin in Chron. cen 17. all that pretend to goodnesse, Heresie in an Anastatius,H. Blond. dec. 1. lib. 9 Bergomensis Martin in Chron. Sabel. Naucl. Mari­an Scot. stella, Palmerio; Platina, Blondus, Vincentius, Henricus de Erfordia.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 [Page 8] with the 7th.impurities, Boniface, for the most part entring like Foxes, living like Lyons,Blondus lib. 3. dec. 2. Anto [...]ius 1. 16. c. 1. ex Iohanne de Col [...]a mina Sabellicus Na [...] ­clerus Platina. and dying like Dogs: & non montes partu­rient ridiculum murem, sed se­cundum ridiculum morem, in the eight John, Ranulphus l. 5. c. 3 [...]. Baleus Cent. 2. c. 30. c. 3. 10. Volate­ranus. and Bened [...]ct the 9th. supposed to appeare in the shape of a Monster after death,Martinus in Chroni­co, Marianus Scotus Sigeb. Plati­na Bergomensis, &c. because in all his life hee appeared not lesse then a Mon­ste [...] in all his Actions: a 6th. Vrban could drown five Can­dinalls for revenge,Martinus Polorues in Chronico, Platina & Petrus Demi [...]nus. 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 [Page 9] a dispure, de animâ & redit in nihilum quod fu [...]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,Benedict 9. Silveste [...] 3. Grego­rius 6. Cent. 11. 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 r [...]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 Gerson, Occham, Almain, Echius, Hosi­us [Page 10] Pigh [...]us, Waldensis at quarrell: about Originall of Spirituall power, Abulensis, Turrecremata, Franciscus de victoria, Alphonsus de Castro: men whose very names speak battell aud writings not much unity.

[...] will scarce prove a Rock of de­fence which implies a stone as well as Rock, and the twelve Apostles were all stones which went to the foundation of Christianity. No man, not warp'd by pre­judicate ignorance, but may admit a pri­macy as great as those Princes, his Holi­nesse dignifies with the titles of the most Catholique, or most Christian.

Peruse the Spanish Edicts, and you shall find Cardinall Baronius book asserting Pa­pall jurisdiction by King Ph [...]l [...]p, lest it might raise the flames of contention in his Subjects, made it self a Subject of the flames.

Peruse the Constitutions of the Gallican Churches; nay even now see them mena­cing to ordain Bishops for Portugal, the Pope refusing.

Reslect upon this darling Flanders, and find Bruxels lately tearing his bull for a defamatory scroll, by one rent to prevent many.

Take a view [...]of Germany, her Henries, [Page 11] Fredericks, 1. 2. here you shall find the story of the Eagle and Fox verifyi'd if the Eaglé touches but a Popeling, the Fox fires his nest.

See the Eastern Empire, whose substance was lost, fighting about shadows nay, the substance of Religion and Christs Image, charity for a wooden one.

Finally, let us look home and sweep our own doors from the [...]irt which would cleave to them: the first appellant here in England was Wilfrid, Archbishop of York in the reign of Egbert and his Son Alf [...]ede; the Popes Nuntio's in his behalfe were re­turn'd with a Complement of honouring for grave lives,Spelman Conc. an. 705. and honorable aspects, but they would not' sent to their Legati­on.

See Anselms Contest about appeales to Rome,Malin lib. 1. de gest Paul A [...] ­glor. answer'd with a Consuetudo regni mei est à Patre meo instituta ut null [...]us praeter licentiam Regis papa appelletur: qu [...] Consuetud [...]nem regni toll [...]t potestatem quo­que & Coronam Regis violat: Siquis in­ven [...]us fuer [...]t litter as vel mandatum ferens Domini papae, &c. Capiatur & deo eo [...]cut de [...] Regis traditore & Regn [...], &c. if it was treason then, reason will [...]carce expect thee Reward of loyalty now should atte [...]d his missaries.

[Page 13]These you will not deny, such as you call Catholick, and cannot wonder if in those times they menac'd ponere murum pro Domino rege, Math. Paris An. 1246. they now place one pro republicá, and better learn'd by time: Now with the Grec: an Church they an­swer, we know your pride; cannot satis­fie your A [...]arice; and therefore leave you to your selves.

For his Patriarchate,B. Bilson. by Gods Law he hath none in this Land; for 600 years af­ter Christ he had none, for the subsequent 600. intent to greater matters, hee would have none, above or against the Princes sword he can have none; to subvert faith, or oppresse his brethren, 'tis fit he should have none; you must seek further for sub­jection to his tribunall, this Land oweth him none.

Finally to bring you home, and truth home to you; reflect upon your own Rome in the time of budding Christianity, Poly­carp in Anicetus time comes to Rome, yet makes no appeal.

Justin Martyr lives at Rome, & lends no suspition of such power: hee names a pre­fect of the brethren;In Apol. 2. Cont. Tri­phon. E [...]seb. lib. 5. c, 26. calls all Christians High-Priests; and so he being one, may attain a pontificall dignity. Iren [...]us calls Soter, Anicetus, Hyginus, Pius, Teles­phorus, [Page 13] Xistus Presbyters.Euseb. lib. 4. c. 23. lib. 5. c. 16. Dionysins Corin­thius calls Soter a Bishop. Apollinaris tells of Asiatick Churches excomunicating without the Roman. Lib. 5. c. 3. The Gallican Chur­ches in a dissention of Alcibiades and The­odotus not onely appeal'd to,Lib. 5. c. 23. but the Ro­man Victor was oppos'd by Polycrates, an Ephesian Bishop. Nay, even the name of Universall Bishop was so great a stranger to Rome, S. Greg. lib. 4. Ep. 76. 83. Ep. 78. that a Pope though it designd the comming of Antichrist, was a name of blasphemy, and to admit it, was to lose the Faith; and no Sciolist in History but may discern if the Foxes taile had not been peeld to the Lyons skin, his Holiness might have now been but a petty Chaplain, and squar'd his Religion to some magnifico's trencher▪ and he may thank Saint Pauls sword, which hath more ad­vantag'd him then the Crosse keles of St. Peter.

Who would be ty'd to that infallibili­ty, which instead of adorning, hath so dawb'd the Gospell, that Christianity may be suspected for a Fable, & al relig [...]on pass for state policy, while quatenus Cathed [...]a do­ceat, this Nymph Egeria must inform the Roman Numa, and to resist it be no lesse treason, quam tentare arcana imperi? and yet his Holinesse silence such prodigi­ous [Page 14] pieces of masking foolery, golden Le­gend, Bridgets Revelations, Metaphrastes Saints, Monkish Chymaera's, and pious frauds, which for excellence and probabili­ty may parallel Lucian's true History, render Pantagruel Orthodox, make Don Quixot for the transportations of his phan­cy passe in opinion for a S. and a Gusman may be canoniz'd for a knave by revelati­on; as well as a Ronsard tenter our Savi­ours miracles to an analogy with Hercu­les labours, and your Divine Ar [...]sto make Saint John a groom to feed an Hippogriph with Celestiall Oates.

Indulgence to vice shames virtue out of countenance: and the threed of falshood interwoven with the gold of verity makes even truth passe in the supposition of coun­terfeit.

Who would believe the treasurie of Pon­tificiall merits exceeds his Peters pence, since no penny, no Pater noster, no our Fa­ther, the Pope, with Peter sure will scarce hold currant at Heaven gate?

Or believe a Purgatory above unnecessa­ry injunctions, and a fire in it above a Culinary one, which he maintains by it in his Kitchin, since he seems an adversary in the way, and who agrees not with him quickly, is cast into Prison, and scarce gets [Page 15] out till hee paies the uttermost far­thing.

Or the Priests, when they cry edite & bi­bite de hoc omnes, and devour all them­selves, lie not?

Or mumming may not seem Religion, where Religion may seem but a mask of Anticks?

That lies and phancies bee necessary for salvation, since who believes them not, Trent Councell salutes with an Ana­thema?

Or the Popes have not been the great­est Schismatiques, since they have made more Schisms, then others Churches have Articles of Faith.

That two Popes when they both do contradict each the other, are both of them infallible?

Or injoyning severall Bibles, I must peruse neither?

That the people was not mock'd by subtile divisors, who instead of milk to instruct their souls, milked their purses with the fictitious milk of the Virgin Mary, L. Her. Hist. H. 8. visible in twelve places in the time of Henry the 8.

That Saint Wilfrid's needle which o­pened to the penitent, and clos'd to the guilty, was not the needle, the Camel, [Page 16] Cable might passe through, the rich man to Heav'n since, who gave most was alwaies the most innocent.

Or a rood moving like to a Puppet by wyre, and weeping the tears of a bleeding Vine, gain'd not the Priests the blood of the grape, by inebriating the people with folly?

In stead of shewing of our Saviours blood the price of Mankinde, while they took a price for blood, shut up in Chrystal, a darker veil might not better befit their impiety, belying the value of humanity with Ducks blood of no value.

That John the Baptist, the voice and way to heaven, may not be mistook for a po [...]er of hell, since what they feign of their Ceroerus, seem verifi'd of him, three heads shown at three severall places. While a piece of Bechets shirt must impregnate sterile wo­men the mortifications of the flesh may not seem seminal pollutions, which like to Ave [...]rhoes Bath could procreate at di [...]tance, or nocturnal effluxions sanctifi'd by inhe­rency in his vestment, like the unguentum armarium by the effluviums of atoms may do miracles.

Finally, nails, Bechets penknife, boots, dirt, S. Laurence coals, and trash fit onely to be found in Kites nests, must necessarily [Page 17] shew a green-sickness-like Constitution, and obstructions in Religion.

These though venial to vulgar constitu­tions, who cannot go above the capacity of instill'd notions, cannot be pardonable to K. P. W. M. L. B. your self; men who seem constellated for learning, who do nothing if they out-do not others. God expects no splendor from the lesser stars, but if the Sun should not irradiate, it would seem a conspiracy in Nature: it is not suf­ficient for such to be carried in the stream of every idler fancy, byass'd by lead, but emi­nent in vertue, fortune and knowledge, propose Excellency for a Mistris, and Per­fection for an aim. Amuze not your selves for splendid nothings to gather cockles on the shore, but lanch into the deep, and fetch home treasures above the In [...]es, the ever­lasting Mines of Knowledge: Place your tabernacle in the Sun, and not in the sha­dow; in the substance of Religion and not form, lest you lose the essence of Religion, Charity to others in opinion, and the sub­stance of Charity in your fortune; as the shadow of Religion, so gain the shadow of an estate, broken as your knowledge. The people whose credulities illimitable may promiscuously swallow any thing, have Diana's out of every silver forge, are spun­ges [Page 18] ready to suck in all the lees of fancy and dregs of ages; may believe in a stock, gar­lick, onyons, a God for no God, all the absurdities of an Alcoran, a Moon descen­ding into Mahomets sleeve, the Angel A­driels death and Gabriels bridge, Celestial generations by the smell of a Citron, an act of coition prolong'd to a Jubilee of fifty yeares, or any thing while they are tools to a Machiavell and he the Devils in­strument may not lend occasion to wonder. But that a Auicenne, a Geber, and the lear­ned Arabians should prostrates their beliefs so tamely to every fardle of foolish impossi­bilities and you have a vote for those Le­gends, which make a Ta [...]mud and an Al­coran seem modest, when you have a clew within your self, which may extricate you from this Maze of folly, this is an inexcu­sable piece of ignorance in you, which might be veniall in me, since the disfigure­ments on the face of truth, Junior indoctri­nations, and minority of years, instructed by the ill complexion'd zeal of most pro­fessors, might suffer me to toil in a Laby­rinth of error, truth not attained to but by exantlation, having onely time to peep in­to the Well, and not è puteo latentem erue­re veritatem, view truth onely by the glass of vain imagination, measuring truths [Page 19] image by my own: Finally consider what needed the Fathers Cautions against Hae­resie, and hard Conflicts with Hereticks; Christendom torn by distemper'd Coun­cells,Ter. de praej. vin­cen. Lir. de Haer. as that of Ariminum, and the two of Ephesus, the whole world Arrian to the amazement of it self, and all this time the either envious or ignorant, never call for the necessary assistance of the Pope, and teach the ignorant world how the Bishop of Rome was infallible.

I shall not deny with some Sciolists of ours, Peters residence at Rome, a Bishop of the Jewes, as Paul of the Gentiles; and believe them as little in this as in the two witnesses of the Revelation, Eiph. l. 1. adv. Carpar. l. 4. c. 6. the two Jew­ish Bishops,pros. de prom. & produe. impren. c. 5. which some please to phancy themselves;Sab. Ennead. lib. 72. some the Albigenses and Waldenses, Euseb. in Chr. pr. 10. Nicronis 14. Ignat. epist. ad Tract. as truly as the fraternity of New England is the woman in the Wil­dernesse: [...], in Ep [...]phanius, [...] see [...] in Eusebius time, Petrus & Paulus Apostoli in Roma, in Prosper: Peters concertation whith Simon Magus at Rome; his Con­stitution of Clemens, confessed by such a cloud of witnesses, not easily to be blown away with every wind of phancy.

Our Fencers in Religion, need not make [Page 20] falsifying stroaks to hit the Roman head, since by rasher overtures their Antagonists by their own play lay their head open to have the infallible brains knock'd out; if they fence not with Saint Pauls sword as well as ward with Saint Peters Keies: Truth is like the Lake in Africk▪ which one time or other discovers all that is cast into it.

I cannot bee induc'd to believe the Pope, Antichrist with some, who believe nothing but what is writ in the sto­ries of their own ignorance, and calculate all Religion by their own vertiginous pates▪ weighing not the consequences of bring­ing their own orders into a premunire of Antichristian: the Enthusiasms of the Lady Elianor Davis, and the prophetique accomplishments of Rice Evans, who makes a Parliament Antichrist, sitting in the Temple of God, viz. the house was once a Chapp [...]ll, are as probable and rati­onall discourses as most in Brightman, Mede, Napier, Gresner, Witta [...]her, Cot­ton, &c. or should any one make a Iack daw Antichrist, perking on the Pinacle of a Temple like Belial, and exalting himself above all that is called God. viz. Gods worship in the Church: A Romish Priest some years since inform'd me for a secret that [Page 21] Antichrist was born and now liv'd in Baby­lon about twelve years old, disputed Christ­like with learned men to admiration, could speak as soon as he was born, having Dae­mon [...]ack-like learn'd to speak in the belly. Another show'd the time of his comming, his firing of Rome▪ and the Popes name that should oppose him: some believe him with us now,Gaffar [...] mon. curios [...] 152. and is a sending forces a­gainst Rome the year 1655. fatall to Italy.

If Antichrist shall come, [...] according to the working of Satan, in all power, signs, and lying wonders, Si­mon Magus [...], Satans first born, as Saint Peter, and as Euseb [...]us [...].Euseb. l. 2. cap. 12. may resemble him, i [...] to command fire to come down bee any pro­perty of his?Arnob. adver. Gent. lib. 2. Arnobius will inform v [...]de­rant currum Simonis, & quadrigas igne­as Petri [...]re difflatas & nomin [...]to Christ [...] Evanuisse, &c. if to exalt himself above all that is called God belongs to him?Iust. mart. Ap. 1. Irenaeus, Philaster, Epiphani­us, Theodo­ret. hee said all Nations worshipped him as God, though they gave him various names, do [...]u­it seipsum esse qui apud Judaeos quasi filius apparuerit; in Samara auter [...] quasi pater descenderat, & in reliquis Gentibus quasi spiritus Sanctus adventaver [...]t; The God [Page 22] 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 [Page 23] mystery of i [...]iquity, the Apostles compliance in some judaical observances; the swift de­struction, see perform'd,Thes. 1. 5. 2. Euseb. lib. 3. c. 18. [...] 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.

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: [Page 24] 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 withSeleucus, Nicanor, Antiochus, Soter, Anto. Theos. Se­leucus. Cal­linicus, Ptolomaeus Evergetes, Seleucus Ceraunus, Antiochus Magnus, Ptolomae­us Philo­pator, An­tiochus E [...]piphanes. Whit. in thesi pro posit. & de­fens. in Cant. die Comitio­rum. 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 [Page 25] 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.

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, [Page 26] 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.

I can find Lillies and roses, Popes can­did with innocence, and purpl'd with Martyrdom, whose blood became the seed of the Church:D. in vit Pontif. 33. 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,Stella & Platina. that he can neglect to bee called O holy Father in Earth, to cry our Father in [Page 27] Heaven; bee perswaded out of a triple Crown here to ascertain one here­after.

A third Benedict, Test. Blon [...]. dec. 1. lib. 9 Martinus in Chronic [...] 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,Platina & Liber pon­tificalis Cent. 78. 480. as wel as others by their ill breath cause the Leprosie of Schism ore­spread the face of the Church.Sigebert Marianus Scotus. Guliel Nubrigensis l. 2. c. 6. Cent. xij.

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▪ Cambdens remains. since an Angel of darknesse would not have sent Angels of light to deliver us from the wrath to come, which he himself might expect in utter darknesse: who sent Ministers to give us light, and both his name and acts speak him to invigilate for the good of souls.

A Stephen whom the Earth was scarce thought worthy to bear,Vid. Iohn Stella Diaconus Plat. carried on mens shoulders, because he supported the Church on his own.

[Page 28]A Paul visiting Widowes, and Or­phans, by night lending light in darknesse. A ninth Leo entertaining Christ, as wel as a tenth casheering with a quantum nob [...]s peperit haec fabula.

Finally, a good as well as a bad Silvester, Constantine,Onuphrius Platina, dec.Honorius, Severinus, a 1 Leo 2. 3. Martin Agapitus. 2. whose religions cannot be named, nor pure, nor not unde­filed, since the Apostle names it so to visit the widow and Orphans: con­clude, fuit Sergius vir sanctissimae vitae grataeque conversation [...]s, ante pontifi­catum & in pontificatu,Platina.in pauperes liberalis; in amicos & familiares jncun­dus, in delinquentes Clemens; in Contuma­ces modestus, cantae praeterea prudentiae fuit, ut in toto pontificatu nihil reprehenal gu­bernantis negligentiâ possit; in deum enim omnem mentem Convertens quod facere pontifices omnes deberent juste at (que)C [...]nt. Ma. Cent. xi. p. 5. 20.integrè omnia, ex animisui sententia bene natur a & mo [...]bus inst [...]tuti gubernabat: extant & ejusdem apud Scriptores praeclara encom [...]a: and this by the Confession of the now quo­ted Pope: Antichrist making Centur [...]ators.

In Tertullians time, heathens us'd to say, see how these Christians love one the other? now even Turks exprobate us with a See how these Christian dogs are divided! [Page 29] while most resemble the envious man in the Fable, who would put out one of his own eyes that his enemy might be depriv'd of both; rather deny themselves part of that light, then their Antagonists should have a­ny; like men who have the yellow Jaundise in their eyes, wil apprehend no colour beside; their own superelevated devotion must be Antichristian in the holy Sequestrations of Monachism; and even the Apostles them­selves Antichrists, while Episcopacy is the mystery of iniquity: all sides hear either Antichristian or Heretick, manifest truth and reason may be Heresie as to maintain an Antipodes, or the souls traduction, or such an imper [...]inent trifle, as whether the Lord had brethren; in vain Christians may pray that the partition wall betwixt Jew and Gentile may bee taken away, if they take not away these uncharitable par­titions between themselves.

I am so far from hating the Pope, that I would kisse his foot if his nails were but so par'd, that he would not make blood run about all the mouths in Christendom: though I can please my self with their phancie, who tenter Pa [...]a to confesse in Capitall letters like his off [...]nces: a Presby­terorum Ambitiopepe [...]it Ant [...]chr [...]stum, and believe they have made many Antichrists; [Page 30] not onely men of sin, but adversaries to Christianity: while they have toyld in mysterious iniquity, made titular holinesse band to impiety; or serve onely to obstetri­cate degenerate actions: producing ill shapen Monsters, whose prodigious births trouble and discompose the world, while instead of the desir'd honor Juno, Ixion-like he grasps a cloud, and begets Cen­taurs.

Yet some grains of lightnesse must bee allowed, gold having greater occasion of tryall. Ambition is apt to creep into the most refin'd devotions, and persons conse­crated to the Altars are not free: while there are men, there will be vices▪ and one common place will serve to declaim against all times: though we may discern cracks in the purest metalls by the lustre that streams from them; yet if our eyes turn inward, wee shall encounter with so much humane fragility, pitty will shame pride, and wee shall rather lament our own then glory in aliene miscarriages: if the Church of Rome like the woman in the Gospel be taken in adultery, and every one hath a stone to cast at her, should wee observe our Saviours rule, and the guiltlesse cast the first, we might all retire into our own dark souls to hide us; and leave her alone to [Page 31] Christ, who of his mercy may release her with a sin no more.

Though I am perswaded I may believe in God,Of the Creed. and yet not introduce that Egyp­tian piece of darknesse, by mantling the the Creator as they their Eneph, an old man in blew circumscribing ubiquity and painting invisibility, and so drawing un­der line the incomprehensible, and sin a­gainst his effence; yet I could as easily bee induc'd to assent to this, as to a fiduciarie Solifidian, have a Creed for servile will, irrespective election and reprobation, which might suggest irreverent thoughts of Divinity; while we affix tyranny to the most just, and partiality to him who is no respecter of persons, and sin against his attri­butes.

Faith, Hope, Charity, Fear, Confi­dence, Honor and Worship, Prayer, and praise must be the affairs of that Iacobs Ladder which ascends to Heaven, and learns us to commerce with the attributes and essence of God. I believe all my beliefe will be irrite, my heart unpossess'd with the sincerity of his power; or my life warp'd with a non-Conformity with it in the practise of Celestial virtues; he who gives God not all, gives him nothing at all; to bepiece for God, and a piece for the [Page 32] world, is to be all for the world: he ex­cludes him from all, who concludes him at all: or can he detest sin, makes God the Author of it? or dread the appearance of evill, who intails a necessity on it? or who believes a parity of sin, can he admit a con­science in any? fear to strain at a gnat or swallow a Camell, who perceives no diffe­rence in either?

I can believe in Jesus Christ, yet not daily make one with the Pontifician; or think that my phancy can make him mine with the fiduciary.

May wee show him our King while no disloyall sin or rebell lusts holds out against him; but every thought and action paies him the tribute of obedience; and vows good life and repentance, like so many oaths of supremacy, acknowledge our allegiance. May we every day to our high Priest bring the incense of prayer, and odours of good works, think no daily sacrifice Masse, or Popish oblation, no Church sup [...]rogati­ons; nay, not even Christs sufferings or his satisfyings for us, satisfacto­ry, if we abuse his grace into wan­tonnesse: this will by a clew of piety and humility teach us to extricate our selves from the Labyrinths of impiety, and ap­proach [Page 33] our reward, the Crown not of our works but of his graces.

While wee acknowledge him a Prophet, bow down and worship, bringing our rea­son into Captivity to Faith; and since a Prophet like Moses bring him the Jewells of Egyptians riches of nature, give God our strength for buls, sacrifice the Calves of ourlips, and bring the innocence of Doves and Turtles to his service.

May we passe over Jordan in Baptism▪ feed on the Manna of Gods words, and not languish after the fleshpots of Agypt, be seduc'd by fleshly lust? but if the fiery serpent of our sins sting us, look up upon him who was lifted up with healing under his wings; and have respect to the fruits of the land of promise, that blessed Canaan, not being discourag'd by the Gyants of our sins; but lift up our hands with Moses, strengthned by the two Tables, the Com­mandements of God till we overcome them; and having the Corner stone, Christ Jesus to support us in our weaknesse (who will not fail them who rely on him in all their conflicts with the world, the flesh and the Devill) we may subdue the enemies of our peace, who hinder us in our progresse to the promis'd Land.

I may believe him conceiv'd of the Holy [Page 44] Ghost, yet may safely neither believe the Popes and some Pontificians, nor the con­ceptions of our Enthusiasticks of the holy spirit.

I can believe Christ born of a Virgin Mary▪ yet need not believe a Virgin Maries Temple born by Angels to Loretto; nor doubting the truth of the Virgins milk, with which the Popish Priests impose on the vulgar, may impose the stigma of in­fidel on me, and deprive me of the milk of the word of truth.

He who had respect unto her humility, will not have respect unto them who too much humble her; since the glory of Hea­ven overshadow'd, and the Bridegroom of our souls shined forth from the closet of her womb.

Nor exalt them, who her that was humbled in her own eyes, exalt in theirs above their Creator; Casheer his name to admit hers in the Psalter, while an Ave Mary can bring a Te deum Laudamus out of fashion, and Christ himself must stil be in pupillage.

May we all provide innocent, spotlesse, and Virgin hearts for a Saviour to be born in; so that we all may have by the over­shadowing of the holy spirit a right Con­ception of him, whose Conception could [Page 35] not be without it,Mat. 12. v. 50. and be accounted for the mother and brethren of the Lord, while wee do the will of his Heavenly Father.

I could wish that Christ still suffer'd not under a Roman Governor, but instead of a Pilate, he would be a good Pilot, no longer steer by the gales of profit, or the Whirlewind of ambition, which may in­gulph the bark of the Church into an A­bysse of misery; but calming the troubled Sea of his own lusts into moderation, the winds of error, and waves of false Doctrine may cease; and the leaky vessell of the Roman Church by the pump of Faith, and sincere repentance, may arrive at the Ha­ven of eternall security: in vain like Pilat he may seek to wash his hands from the guilt of Christs blood, while he can em­brue them in the blood of Christians, and suffer his Polemicks to plant thorns on Christs brow, spinous questions; and with the mock pageantry of state make Christian Religion ridiculous to Jew and Gentile.

Neither the Clergy though their name implies lot, should as relative to their name and Christian warfare, Souldier-like cast lots for Christs Coat; neglecting internall purity, quarrell about the supervesture, ex­ternall ceremonies of Religion, while their tongues sharp as spears pierce Christs sides [Page 36] through their brethren: who is still cruci­fied by Jews, and betwixt theeves who rob Gods word, while we apprehend, examine, accuse, condemn, shame and crucifie one another; when we should rather crucifie the flesh with the affections and lusts thereof; as pride, envy, malice and contention; con­forming our selves to the Image of a cruci­fied Saviour, and not to the crucifyers of a Saviour by our vices: since some truths, though seemingly precious, are not so plac'd in competition with Christian-cha­rity, peace, and communion with all, who are fellow-members of Christs body. Wee must relinquish that which is valuable, ra­ther then him who is above all value: while dissention can renew his wounds in his members.

Dull, phlegmatick and Plebeian constituti­ons are not only subject to paralytique, but even apoplectick distemperatures: some­times they tremble and discompose Religi­on in their jealous furies; and sometimes are superstitious and supine, and stupid in trivial and ridiculous fooleries.

Resembling Apes and Dotterells more apt to imitate mops, mows, and gesticulati­ons then vertues: while others are madder then those who are asham'd of humanity, because Apes have some resemblance with humane nature.

Cannot any one be perswaded Christ descended not into Hell (since a S. Cyprian averrs this Article neither in the Roman or orientall Symbole, and Tertullian takes no notice of it, and Sh [...]ol and his [...] implies the grave,) without descending thither? May I leave the works of Hell, pride, ma­lice, and uncharitablenesse, by works of light treat with God, where he is in Hea­ven, by believing Christ was in Hell will not much advantage me in the way to Hea­ven, though my uncharitablenesse to a misconceiving brother may warp me to­ward Hell: Hell is described by the valley of Hinnom, where sacrific'd children, weak ones in Christ while their tongues are kindled at Hell fire, who with trifling differences make schisms in the Kingdom of Gods Church and Communion, which Saints should have for the service of Christ their King the Lords anointed against the powers of darknesse.

May not any one believe in the Holy Ghost, though hee should not phancy the picture or the sencelesse story of the Doves want of gall, or the holy spirits non-appea­rance in that shape, but onely hovering like a descending Dove? Oh doubt the infallible pontificiall, and enthustiasticks spirit, one being repraesentative of the other, where [Page 38] murder, revenge, Adultery, and treasons are Cohabitants, and by a necessary illati­on must passe for the fruits of that all-dispo­sing spirit, consecrate impiety, and make villany precious, while God himself must be introduc'd witnesse to a lie.

May we have the innocency of Doves in our Conversation; the mourning of Turtles in the sorrow for our sins, and a delight in the streams of life, the holy Scriptures as the Dove in the waters; finally all the re­semblances with the Dove which imitate the gifts of the holy Ghost, that the holy spirit may dwell in us which is pictur'd in the shape of a Dove.

Wil it not suffice to believe a holy Church, and not to believe in it? since a Saint Cy­prian informs me, God is onely to be be­liev'd in: or believe not a Church or Chri­stian can be out of the Catholick Church, since all men and Churches make up but one Catholick: and the notion of Catholick introduc'd in opposition to the Jewish Church, may not as oppositely be oppos'd to the Roman, who like Jews presume a monopoly of Gods mercy? the light of ages, light of nature, supernaturall light of Scripture must onely shine in their dark lanthorns; and all blind who believe things not onely above reason but against it; [Page 39] while a part must be greater then the whole, a particular Church, the Catho­lick; resembling the mad-man, who lived in a Sea-port town, called all ships his own which arived at the haven: All Bishops, who have either writ, appealed, or com­municated with theirs, must have sworn vassalage to the Papacy.

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 [Page 40] 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,S. Cypr. 1. 2. Ep. [...]nec propo­sitū; 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.

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 [Page 41] 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.

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 [Page 42] 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 fo [...]bidden fruits of knowledge, which so many wiser heads have made disquisitions after, and would have truth satisfied by the relish of their palats.

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, [Page 43] blooming every Christmas day, is not worth a disquisition: I could make a Rose by moistning dilate, and by rendring again insuc [...]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.

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:Tho. p. 345. ar. 2. c. persuam essen­tiam. 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 [Page 44] effects only,Durand in 3 dij. 22. ques. 3. 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, Bella [...]. l. 4. de Christo. c. 16. Sect. 25. 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,Orig. lib. 1. [...], cap. 6. Origens pur­gatory, which could even purifie Devills, & reform them to Angels of light: or the differing purgatory of S.S. Greg. Nis. O­rat. demortuis. p. 1066. Cypr. l. 4. Ep. 2. emendari ig­ne. 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:S. Aug. lib. 21. civ. dei. c. 17. Greg. Naz. Orat. [...]in. th. [...]. S. Hier. on 66. Psal. credimus. Boetius lib. 4. pros. 4. puro. or else the Fathers before Gregory the great might mi­stake, [Page 45] never any one was directed that way with above an ut puto verisimile arbitra­mur, S. Greg. in Psal. 3. paenitent. Prin [...]. 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,1 Cor. 3. 12. 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.

‘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 Pont [...]fex potest facere articulūqui 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 [Page 46] 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 [Page 47] 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.

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, [Page 48] 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 [Page 49] 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-

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.

Those aëry mysteries which have unhing­ed so many Cardinall heads, shall not ex­tend my Pericranium. 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 [Page 51] 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.

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 'tis a strange phancy the world takes up, that it may be taken with impudence: fronti nulla [...]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 [Page 52] 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 un­fruitf [...]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.

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 [Page 53] 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.

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.

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 [Page 54] 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 knowledg [...]: and though they mask in the names of Papists, Protestants, Re­formists, sub-Reformists, A [...]omist, Fami­list,Fa [...]san. on Ep. ad Sempr. quare ab haeretico homine noster hac appellatio­ne dividit, cum Ca­tholicus nuncupatur Christianus, mihi nomen Catholicus vero, Cognomen illud me nuncupat, istud ostendit, hoc probor, illo signi [...]cor. Appellatio Catholici congregat homogena &c. S. Aug. int. Cont. F [...]nd. c. 16. S. Cyp. de unit. Eccl. 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 schismatick [...]: 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,Vi [...]cent Lirinens [...]s libr▪ adv. Haer. c. 27. who rends and divides his Church. Catholick is every where the same; that which is trusted to thee, not that [...] 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 [Page 55] but a retainer: not to lead,S. Aug. lib. 4. de bapt. Cont. Donat. c. 24. 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,Vincent Lirinen. c. 3. Liban. Haeres. 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,S. Aug. Cont. Iul. Pet, c. [...]. but one thinks better and truer then another. Every error denies not Christ the foundation, or makes Christ de­ny it,Holkot in 1 Sent. q. ad. 4. K. 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: [...]concord which is the effect of charity, est un [...]o voluntatum non opinionum. Some Churches build after the Italian fashion with a flat top;Thom. 2. 24. 37. A [...]. 1. c. 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 [Page 56] narrow conventicles: it could bee wish'd that all would bee what the Apostle ex­hores,1 Cor. 1. 11. of one mind; but it is not to be ho­ped wh [...]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,B. [...]. Cont. Fisher s. 58. rather then things and errors to be found in them▪ Episcopacy squares with Monarchy: Pres­byterie with Aristocracy, independency with Democracy; men made Religion lackey to self-interest, and State policy; the great Turk walking in his Garden with a Bashaw, who wonder'd hee would suffer the Christians distracted in Sects to orespread his Empire▪ asked how he liked his Garden? answering, it was admirable for the variety, reply'd: wouldst thou deny me that in my Empire, thou admirest in a Garden? am not I Emperor of them all?

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 [Page 57] 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,Hoc totum pendet ex principiis Metaphy­sicis & Philoso­phicis & ad fidei doctrinam non esse necessarium Suarez in 3. Theoph. dis. 50. 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.

It hath been ever thought convenient saith Saint Gregory, that there should bee in unitate fideid versa Consuetudo, that eating of mea [...]s offer'd to Idols, totally re­strained the Churches of Syria and Cilicia, 1 Cor. 10 17. seem'd permitted to the Church of Corinth if no man challeng'd it; and that which was urg'd upon the Cor [...]nthians, was not im­pos'd upon the Galatians; Gal. 1. 9. Col. 5. 2. 1 Cor. 11. 4. 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 [Page 58] 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,Aug. Conf. 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.

The Religion of our Souls must imitate the reason of our bodies;Vinc. Lir. 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 [Page 59] 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 [Page 60] they recede from the primitive pattern▪ and call this recession Apostacy: or lean upon one the other at the Lords Supper,Cyp. lib. 1. Epis. 2. lib. 4. Ep. 8. in Ep. ad Caecili­um. 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 ripe [...]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 [...]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,Test. Eusehex Iren [...]o. some two, some more, other forty howers, computing day and night. In Ita­ly [Page 61] some abstain'd forty daies, others us'd abstinence twenty,In Epist. Theoph. cent. 2. 120. 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,Socrat. Hist. Eccles. lib. 5. c. 22. 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:Tertul. lib. de Cor. militis. Africk and Rome mixt wine with water,Dionysius Alexand. ad Christum Euseb. 1. 7. c. 9. and colder Regions drank it pure.Cypr. lib. 2. Ep. 3. See the contentions about Easter,Euseb. Iraene. 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, Tertul. in Apolog. others threw themselves prostrate, as if they in­tended a rebound: some cast their eyes up, as if through those windowes,Clemens in ult. stromat. 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 [Page 62] 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 defisting from fruitlesse and hell­fuelling clamors, may we all with the good Polycarpus day and night, with a still voice,Epis. Smyrn. Euseb. lib. [...]. c. 15. like the breathing of Gods Spirit, humbly invoke Gods mercy for the peace of all Churches, spread over the face of the universe. And in our sehismes, neminem judicantes aut a jure communionis si di­versum senser it amoventes: entertaining the charity of holy S. Cyprian, nor judging, nor excommunicating our brethren, because they will not permit their reason to be o­verweigh'd, perhaps with some unnecessa­ry scruples, in the fallacious ballances of lighter imaginations: calling our Brother Racha, witlesse, or vain for dissenting, and thou fool belch'd out so often in viru­lency, [Page 63] may endanger judgment and hell: In vain we may repair to the Altar, use out­ward forms and ceremonies, and neglect love, which is the perfection of the Law.

Christs spouse is an Army with Banners: as order to an Army, so is discipline to a Church. Though Troops do not move according to the discipline of Warre, it is not lesse an Army. Confusion may preju­dice the successe, it cannot the name. Though discipline is as an hedge to a Vin­yard, or resembles the wall to a City, or proportion to a body; yet a Vinyard is not lesse a Vinyard for the defect of an hedge, nor the wall makes a City, or some mis­proportion or dislocation of parts, bring the body under the notion of incorporeall. I shall not cavill at what we want to the complement of my desires, but praise God for what we have, that may conduce to his glory.

I love to see Lent, the spring-time of sanctified resolutions, and times houre­glasse fil'd with the dust of mortified con­cupiscence, flow in lectures of mortality and repentance; while every good Christian verifies what's feigned of the Phoenix, in a bed of spices, in odours of devotion, kindled by the declining beams of the true Sun of Righteousnesse, can quicken out of [Page 64] ashes, an acceptable sacrifice to the Father of all lights. Yet if my absteining from flesh will raise an evill spirit in my brother, I will abstain even from that abstinence may starve his soule, and not neglect that devotion which may feed my own.

Church musick would elevate my de­votion, and make my ravish'd soul in an extasie, treat with the God of harmony; and in my opinion, Religion, like a modest Matron, may make use of those ornaments, which vice misuses; and their zeal is strange­ly out of tune this can distemper, which if the stories of Hippocrates, Terpander, and Timotheus are to be credited, in the extre­mities of phranticks could once do miracles: but if that musick which can appease an evill spirit in a Saul, can raise it in ano­ther, we must be content without the Kingly Prophets Harp, Lute, and Organ, relinquish that musick which can un [...]une a Brother, and think no harmony good, enterlac'd with such dilcords, as the ill disposing of him for whom Christ dyed.

I have no prejudice by Surplice, Cope, Hood, all the Priests garment, may be en­terwoven with holinesse to the Lord, putting on of these, may consist with the putting on of the new man, and the Breast­plate of righteousnesse, externall glory, with internall holinesse. A Surplice to me [Page 65] can emblematize innocence, and the kee­ping the supervesture of my flesh unspotted, that cloathed with virgin purity here, I may keep those virgins company, which in long white robes of innocence follow the Lamb. Yet I think of these ceremonies, as Augustus of the Roman Senator's Glasses, who condemned a slave to his fish-ponds for breaking one of them, whom Cesar rescued, and broke the rest, saying, They are fine things, yet not worth a man. Yet I have observed, none are so ready to take offence, as they who are most proclive to give it; imperious, petulant, and envious sciolists, and to fear to offend them, is not to have respect to the weak in faith, but strong in passions.

At the glories of the Church, I am apt with Bonaventure, astonish'd at the sight of the French Queen, to cry out, If an earthly Queen be so glorious, how glorious is the Queen of heaven? Or with the Father at Rome, If an earthly Ci­ties glories be such, how great are the glories of the celestiall Jerusalem? The splendor of these instructing my thoughts to think of him, who is inter'd into the holy of holies: and could not easily be­lieve him to be of any Religion, who could spoyl the glory of houses consecrated to [Page 66] Gods service, to inrich his own: and could wish, they who seem so much to abhor Idols, would not commit sacriledge; and fear, that Eagle-like, snatching coales from the Altar, they will fire their own nests.

Yet golden Priests, with wooden Cha­lices, are to be preferr'd before wooden Priests with golden.

All who cannot have the convenience of outward Ordinances, may they have re­gard to inward holynesse, adorn them­selves with graces, fitting the Temples of the Holy Ghost, from the Altars of their hearts, send up the Incense of their Pray­ers to him, that dwells in a house not made with hands. And we who agree not about a Terrestriall meeting, may meet in a Celestiall; while all worship him whose dwelling is in the heavens: And yet, where two or three meet together in his name, he will not fail (who cannot fail of his pro­mise) to be with them on earth. Yet I could wish, that those, who even appear before men with fear and trembling, would not appear before their Maker like mountains: nor any would rush into Churches,Quis ferat populum in Templum irruente [...] [...] in haram sues? certe non obsunt populo ceremoniae, sed prosunt, [...] modus in eis servetur, & caveamus ne [...] loco [...]abeanture, hoc est, ne praecipuam pietatem in ill is collocemus. like to swine into a sty, there gruntle, and make a noise and run out again, to wallow in a [Page 67] puddle of impurities;Rhen [...]us annot. in Tertul. de Cor. militis. nor any like idle boyes, when they should be learning a les­son in Christs school, get books they under­stand not, and look on gayes, make de­votion by pictures. The people on both sides may be bells of good mettall, but are so miserably rung out of tune, that they give notice of nothing but combustion: some oreburden Gods service, and others leave it naked, as if, because one man had swelter'd himselfe to death by too many cloths, another was priviledged to starve himself to death with nakedness. God of his mercy grant the rabble may no more ring changes, but all chime in to his worship.

I know Episcopacy,Salmas. B. Blondel. the primitive pattern, even the Antagonists by contradicting af­firme it, what by their own concessions di­lated it selfe over the universall face of Re­ligion, envy not mussitating, or calumny daring to detract, in the beginning or about the middle of the second centurie must ne­cessarily imply it, then no innovation, with­out we will imagine all the world sopite in error; [...]. lgn. ad [...]. Epist. ad Sempr. sic in Epist. ad Trall. philad & passim in omnibus ep. Vnum scire debes, siquis cum Episcopo non [...]it, in Ecclesiâ non esse S. Cypr. Ep. 69. Filius impius qui contemptis Episcopis & Dei Sacerdotibus relictis constituere audet aliud altare. S. Cypr. de unit. Eccles. & Epist. 76. Ep. 40. &c. and those holyer flames of zeal, [Page 68] which could transport the Martyrs with fervent desires of being carried in fiery cha­riots of persecuting adversaries to Heaven, and administer no light to guide them upon Earth; and truth had wanted Champions, if some, like the Fox, who had lost his tail should not have perswaded beasts to a con­formity to that which might deform them.

Weak calumny, nor proud ignorance draws so black a veil, as we cannot dis­cern the Lawn sleeves; if their own impious ambition have sullyed them, I have tears to wash, rather then dirt to cast with others; and by going backward, would willingly draw a sheet of Lawn can­did with innocence over the nakednesse of these Fathers: and not with cursed Sons expose their shame. Those Foxes which call'd these grapes in Gods Vineyard [...]owr, were they who could not reach them. Dog­like in the night of clouded reason bark at the Moon, who could not come near its height and lustre: no rich man turns Level­ler, who introduc'd a parity in the Church, were those whose deficiencies lent no possi­bilities of their office [...] ▪ they call'd to the hills with Mahomet to come down to them; but finding their labours irrite, they would not like him take the pains to go up by degrees [Page 69] of perfection, but set the rabble to Levell: Episcopacy was made for a remedy to Schism,Hieron ad Evag. In Schis­matis reme­dium fa­ctum est quod postea unus E­lectus qui caeteris praeponere­tur unusuquisque ad se trahens Ecclesiae tumcam r [...]mperet. if we will believe Saint Hierom: the remedy taken away, it can be no wonder if Paroxisms of Schism do concusse and discompose the tranquillity of the body of Religion: yet though I venerate Episcopa­cy as much as I hate a disease, I could not love idlenesse in pompous Pageantrie; so­lemn ignorance blazon'd with power; ambition and vanity dress'd up with for­malities; should I believe a St. Ambrose in a non aliunde haereses abortae [...]ut nata schismata quam inde, quod sacerdotes non veneranur.

Yet a devont Saint Gregory, a holy Po­lycarp, an indefatigable Saint Austine, a learned Nazianzen, eloquent Chrysostom, a meek Cyprian, and a resolute Saint Am­brose, &c.

Such Bishops as these shining in sanctity of life, and doctrine, in the might of the Bridegrooms absence, would irradiate Christs Spouse; and not in their diocesses like to prodigious Meteors, show more of distance and terror, then of light and Ce­lestiall virtues: if the Primitive Copy be so blotted that it cannot bee taken out, I should be sorry; and those Lawn sleeves I could love whited with innocence, I could [Page 70] not approve purpled with blood: we [...] bogle at names, neglect poor truth naked; and yet may entertain her in a disguise: super­intendent may imply as much overseer as Bishop, and Presbyter, the Elder of the Church was a Bishop; I shall not be trou­bled by what name wee are instructed to serve God, or what stile we reject: so we reject not him who is the high Bishop of our souls.

Men of eminent parts are for Episcopacy, and take away the golden ball of honor and preference, and few will attain to the mark, or any eminency of knowledge. Men of indifferent call for parity, conscious of their own defects, of attaining any degree of excellence. The inferior, whom nature hudled up in hast, and neither Art nor Knowledge rectifi'd are for the huddle: that by violating the well link'd chain of Go­vernment, disorder and confusion making inrodes, they themselves indistinguish'd, may passe in the croud; and with these it is no wonder if How the Cobler or prag­maticall Iack the Sopeboyler have more friends, and would find more Suffrages then Bishop Laud.

The people by the Prerogative of nature act simply, lose their judgements, and dislike all but that which is but naught; [Page 71] and there was not such varietie of beasts in the Ark, as there is of beastiall natures in the rout; but more especially when the beast turns censorious; and even among the gentry there are some scarce a degree above them a company of Plebeian heads, whose difference is in their cloths; not under­standings: and therefore it is no wonder, if in a multitude of such Councellors there may not be safety: while folly hath more votaries then wisdom, and voices, not judgements are weigh'd, knowledge may be easily outvoted▪ and had not a Lord Protector interpos'd, we by a fatall experi­ence might have seen Church and State reform'd into nothing, or a strange spiritu­all Government Hence the wiser Polititi­an hath made it tentare arcana Impe­rii treason; and not unpolitick Princes have rather tollerated the Tyranny of Rome, then lent occasion to their subiects to take a platform by Geneva; for these popular reformations are so exact, that if one stone be defective, they seldom leave till they have pluck'd down the whole building,Tacit [...]. ‘in plebe nec veritas nec judicium inter faedam potentiū a [...]ulationem, & prae­ceps prostratorum odium manibus, stud [...]is & incond [...]tis motibus omnia miscent.’ Most are governed by Crude opinion, and as [Page 72] they are inform'd like or dislike, they know not what and do all in aemulation. An A­ristides, Phocion, Themistocles, Camillus' Coriolanus, Scipio; with whom merit is treason, and virtue is guilt, it is no wonder if they must be sacrific'd to the rabble, as if it was even sin enough to have preserv'd the ingratefull.

He who silenc'd Rome, and check'd the exorbitancy of Popery, our incomparable Primate, by polishing and filling up the Sciagraphy or rude draught of reformation to a lively resemblance of Primitive ex­cellence, falls by those he had preserv'd: hee fenc'd the Church with discipline; wall'd the City of God with Ceremonies against the incursions of irreligion and propha­nesse and made the Church militant move in order like an Army with banners terri­ble to her enemies: while by decent rites hee gave proportion and comlinesse to the Spouse, presenting her to her King in a gar­ment of divers colours.

If in Horace's justum & tenacem propositi virum, nor ardor c [...]vium prava jubentium, mente quatit solidâ, best Cha­racters.

Hee staid till the times grew up to him,S. Edward Deering. (as no friend of his confess'd) and would not be lur'd to the phancies of the times: [Page 73] natus è q [...]er [...]n non èsalice; and so not com­plying with every wind of error, like a bending willow, but a sturdy Oak of re­formation, giving shelter to the Sons of the Church against Roman tempests and pha­naticks blasts, though he was at length forc'd to yield to the Ax, yet not to be cast into the fire: for though he was numbred with the transgressors, like him whom hee followed in the high-way of the Crosse, his red evening I doubt not was the praecursor of a glorious day, illuminated by the beams of the Sun of righteousnesse: and howsoever that excellent, though▪ unfortunate Primate fell, Saint Pauls will be a monument of his Charity; which should the preposterous zeal of time deface his book against Fisher will be an Epitaph to expresse his constan­cy to Religion, which maugre the iron teeth of time; and black mouth'd Calamy or Calumny will continue: and though many with weak jugdements and strong passions against these times,M Pullein the same at Rome. Mr. Fullam of C. C. in Italy. Mr. Ar­thu [...] Wil­son in Flanders. have stoop'd to the Roman lure, supposing conformity introduc'd here as a Phosphor, or praecur­for of that glorious light call'd Popery: yet I could never meet with any learn'd Ro­mish Priest, though acquainted with not a few, that would not confesse that Rome had lost her greatest enemy; and the En­glish [Page 74] Church within her head in Laud: too crabbed a piece to be ever brought to square with the Romish building.

Preaching brought Religion in, and hath carried it out of the world; some think all Religion in the ears, and none in the hands; to see Christ in the flesh, Jerusalem in her glory, and an Augustine in a Pulpet, was esteem'd a wish of a pious transc [...]ndency: may we feel Christ in the spirit; see Jerusa­lem the holy City of his Church in her glory; whose walls are of precious stones, piety, chastity, meeknesse, and temperancy, &c. adorn'd with all the glories of Celesti­all virtues, and I could be content without satisfying the itch of my ear, though with a Saint Austine: A Boniface could be a traytor to his Prince; a coal of Hell; an incendiary of mischief, by blowing the flames of contention, and raising a combu­stion in his Country; yet neither the beams of light, effluxions of piety, streaming from this great luminary; nor the living water issuing from this great Fountain in Gods Church could quench the flames of ambi­tion, or kindle zeal in his so pass [...]onate an Auditor. A master would think that servant distracted, who would desire to hear his will often, and alwaies do his own: yet such is the madnesse of the world, if they [Page 75] hear an Embassador from Heaven patient­ly, though they list themselves to serve the world, flesh, and devill, they oblige God, and unserviceable to these, Heaven must entertain them, when perhaps instead of a Celestiall Embassador, they have onely heard schisms, trumpeter.

Yet such an Orator as a Saint Austin, or Saint Chrysostome migh represent vice so formidable, that frighted at the horror of her own shape, the Camelion vanity which changes into all shapes, but white, may renounce all for the Candor of inno­cene, the lust-scorch'd Amorist may feel an Icy chilnesse steal through all the veins; a Magdalens legion may depart with all Hell flames; though shee keep her passion, may change her object, and Heaven have a Temple where Hell had a brothel: the wind and Waves may still obey Christs voice, while ebullitions of rage and storms of passions, hearing Gods word in his Mini­sters are calm'd into obedience: Avarice may scatter her Idol-Gold to entertain the Image of her Saviour; Cast her bread upon the waters, not that they may return; but bring him who is the bread and water of life: Good resolutions might be thus con­firm'd; vice eradicated, devotion elevated, and zeal infus'd by the ear, may give it a [Page 76] durable consistence in the Soul: make it so enamor'd with the Manna of Gods word, that it might not languish after the flesh-pots of Aegypt, and carnall concupiscences. This was the custome of the Jewish Church: in the Christian intimated by a word of exhortation in the Acts to meek­nesse, continence, and all the virtues which bracelet-like must adorn Christianity, which the defects of the Auditory, the times or propriety of Text suggested; and not to raise doctrinall points according to the whimzies of every Cockbrain Sciolist, who's seven year at an Academy, hath like Pharoahs dream produc'd nothing but seven years famine: or having sented Doway, St. Thomas, or some Romish fair, where ha­ving purchas'd a few trinkets, and a little gibrish may by order tu [...] Hocus Pocus, juggle or make a Puppit-show in Reli­gion; introducing superfluous definitions which fewell contention; excite rebelli­ons, hatred, animosities, calumnies, con­tempt of superiors, disseminating error, and infusing prejudice; tantum religio potuit suadere [...]

Preachers like winds have influ­ence on the people, compar'd to waters.

[Page 77]May none think salvi [...]icall preaching consists in state-invectives, but in teaching their auditors, decline the Islands of sin, and thrust into the fair havens of grace and glory.

Prayer is that sacred negotiation man hath with God, the art of imparadising our souls, the Iacobs Ladder, by which we may bring down Angells, and wrestle till they blesse us: We may hear God speak in a Preacher, we speak to him in our Prayers. It cannot be obedience to hear our Masters command, but do his will. Thus with Enoch, we may walk in Para­dise, and if we cast aside the mantle of mundan employments with Elias, mount up in a fiery chariot to heaven. Gods house should be called a house of prayer, but most make it a den of theeves: Not taking heaven by violence in prayer, but offer violence on earth. Gods word is rob'd of its efficacy, and the Priests by that advan­tage turn'd mony-changers, and expose Doves to sale, Gods innocent children in the Temple, as if these Doves could not mount up towards heaven, unlesse they were sealed; they are blinded in an un­known tongue, or intitle Gods spirit to blasphemy, or battologie, or ready to of­fer the sacrifice of fooles, or make fooles a sacrifice.

I have no prejudice to publick Liturgy because the name may import sacrifice and Nature have some affinities with the Letanies in Masse: I could wish they might not challenge a greater affinity by an ite missa est, a period; and the Roman by an ite missá est ignorantiae pars, might challenge a greater affinity to what was ours; while Physicians have their Catholicons, Panchy­magogy, and Panaces Souldiers their Ma­gazines, and Panoplies: that spirituall Physicians should be unprovided, and Christs souldiers unarmed to resist the wounds of sin, or wounded, want balm in Gilead: Could it be inconsistent with faith, it could not with reason: this might cement the body of the Church, preserve the communion of Saints, obstruct vanity, by sealing up the fountains of impurities, taking away the leisure which may ad­minister occasions to sin: But if we cannot all agree in uniformity in Gods service, yet God grant we may introduce no de­formity into his worship; but agree all with one minde to serve him: none make long prayers to devour Widdowes houses, or Gods house a Widow, while with zeal, unlike Davids, the zeal of Gods houses [...]ats, them not up, but their zeal eats up Gods houses.

I shall not deny, a confession may be sometimes necessary to man as well as God.Tertullian urget in lib. depoenitent. ex aliquot Cyprianis locis apparet ut Ser. 5. ae lapsis & lib. 3. Epis. 14. & fre­quenter fie­ri jubet lib. 1. Ep. 3. If some sores have fester'd by rash ex­posures, others have wrankled by unhappy concealments. There may be good Sama­ritans, who▪ when we fall among theeves, sins which rob us of Gods mercies, may comfort us with the wine of Gods Word, and powre the oyle of his Holy Spirit into our wounds▪ which they cannot, if they be not opened. But these traders in indul­gencies, and picklocks of state, instead of curing us of our wounds, have rob'd us of our clothes, the garment of Christs righ­teousnesse, by teaching us relinquish our own, and then have expos'd our nakednesse to the cold air of an uncharitable world. Though we have Priests that passe by care­lesly, Levites which only shake their heads, may we rely on that good Samaritan, who, when we had fallen among theeves, powred the oyle of his precious blood into our wounds, and left us two pence, his two Testaments, for our security, in the Inne of this world.

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 c [...]remonies of consecration, was by the Gentiles conceived bodies of in­spir'd [Page 80] 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.

The bra [...]en Serpent, the emblem of our Saviour, curing the sting [...] of the fiery Ser­pents, our sins, while we wander in this [Page 81] 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: 2 Ephes. Con. 2 Canstan. Eleboris Canon 26. Concil. Carth. had not foure Councels condemned them, and a jury of Fathers, Basils and Eus [...]bius testimonies on their side mistook: Athanasius, Chryso­stoms, and Damasus suffrages for them sus­pected: therefore with Saint Hierom, nos unam tantum veneramur imaginem,Canon 14. Euseb. lib. 10. cap. 4. Hieron. in Ezek. 4. & 16.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,Epiph. haer. 79. A. 34. de moribus Eccl. lib. 1. cap. 10. de Consen▪ Ec­cles. 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.

[Page 82]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.

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 [Page 83] 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 Andab [...]tarum pugnant, their valour proceeds from their ignorance, hacking and hewing fellowes which play prizes with the two e [...]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 th [...]m in sheeps cloathing. It is true, that [Page 84] inter [...]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,Ge [...]. I. God made in the begin­ning void, and without form, and whose face darknesse covered.

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, Isych [...]us, Euche [...]us, and some Pri­mitive Fathers, with a [...],Vide Cent. Magdebur. Cent. 5 pag. 517. Chry­soft. [...]0 15. Euch. lib. 2. in Genes. if not a [...] transfiguratiō, 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 sōe an occasion [Page 85] of error, shall administer to me an occasi­o [...] 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, Charity? who spilt his own blood to prevent the effusion of ours.

Neither was a hudler of reformations tongue lesse cruell to his brethren, then the Papists sword with an Ego Sacramentarios haereticos omnes & aeterna paenà afficien­dos duco. That which was given to unite into Christs body should not divide from it: we must not dispute about Seals, while we lose the Covenant: it shall content mee it is an Eucharist, not Axapist.

May Christs body bee present to all by a worthy communication: and none forget him who commands it to be done in commemoration, he dyed for them; and so [Page 86] crucifie him again by crucifying one the other. Whatsoever the consequences be of subtile brains, the consequences of wor­thy receiving will be salvation: may wee all have sursum corda, St. Ambros de Sp. San. lib. 3. c. 12. since a Saint Austine believes nemo d [...]gne manducat nisi [...]prius adoraverit; and a Saint Ambrose, wee must worship Christ in the mysteries, as the Apostles him in the flesh.

He who injoins a worthy Communion under penalty of damnation, will not damn me sure for believing too worthily of what I receive: Transubstantiation nor Consubstantiation monopolize the reall presence which no worthy communicant can be without. May all show he is really present, and communicated, while we re­ceiving, praise God, and have charity with all; do become one with him, though not uniform with all: if we agree not in the way of serving him, yet all agree that serving is the way to him: I may be troub­led that a brother shall refuse to put on the rob [...] of Christs righteousnesse, but never be angry with him for not putting it on af­ter my fashion: but could wish all would use that which is least offensive to them without a [...], [...]spencaeus lib. 4. de Euchar adoratione. c. 3. & quando Christiani adorant quod edunt, fit an [...]ma cum Philosophis, [Page 87] may be opinion of not a single Averroes.

Most inflated with the opinion of their own knowledge, swell into controversies; others with the impostumations of their own malice are tumid and angry; open the one, and you shall find nothing but flatu­lency; and launch the other, and there will issue forth corruption: justification, whe­ther by faith or works, or both? hath len [...] such occasion to contention, as men have renounc'd him who can onely justifie, Christ, who is Love: when justification is an acception of our persons, and a remissi­on of our sins, it is an Enigma deserves an Oed pus to unmask, how we accept our own persons, and remit our of­fences.

May wee all like the wise Virgins pro­vide our selves with the light of Faith, and oyl of good works: being call'd into Gods Vineyard, consider wee are to work, not talk: none suppose the finer threads spun from the Cobwebs of subtiler imaginati­ons can hold Salvation, but all provide that triple cord twisted by faith, hope, and cha­rity, which cannot be easily broken.

It hath been the phancy of not a few, that Christ came to fulfill the Law, and no­thing hath been reserv'd for Christian duty but a Crede, and in via salutis ambulas, [Page 88] a magicall Faith may oblige Heaven, and produce no lesse then miracles.

Christs Law is [...] if we may believe the Fathers a new disci­pline,Loz. lib. 2. Macar. l. 37. p. 442. a spiritual Law accomplishing, exten­ding & painting to the life the sciagraphy, or imperfect draught of Mosaical perfection, that forbids the fires of illegall concu­piscences, this to fly even the very smoak by avoiding the occasion: that inhibits the ablation of our brothers blood, this the commotions of our own: the strictest of judaical observance or phylacter'd Roma­nists, who fringe Christian Religion with ceremonies, may be silenc'd with an except your righteousnes exceed that of the Pha [...]sees, You cannot, enter into the King­dom of Heaven.

Those which who say, Christ hath fulfilled the Law, and think that the cry­ing a Lord, Lord, may intitle them to Heaven; may be dismis'd with I know you not; if they will not cover their bro­thers nakednesse, cloth their imperfections▪ give an Alms as well of their knowledge as fortunes, can break a commandement, or teach others to break; though they give up their names to factions: May misse their [Page 89] names in the book of life. Christ hath not done so much that wee need do nothing: There is a treasury in the Church to de [...]ray humble and penitent sinners; but not to cast away upon Prodigalls: whatsoever the Keys of the Church are of, this I am confident; every man hath the power of binding and loofing, sins bind, and repen­tance looses; yet though every Christian is intrusted with the keies Christ must be the Door, through which they must enter into salvation: they must unload themselves of iniquity, and knock by a spirituall fer­vency before they enter the narrow gate, (Peters Keyes without this) and the con­fidence of a Lord, Lord, encounter with a discedite, nescio vos: and meet with the punishment of the idle servant while they hide their Talent and accuse their master of hardnesse; weak and unstable souls, who wrest the Scriptures to their own damnati­on, that I do not speak in the person of a Carnall man by Saint Paul, must be ten­tred to a Saint Paul; could not that they have Saint Patro [...] to impiety, [...] if to live according to nature is the part of one that hath not believ'd not to arive so high is below a Pagan.Iustin.

The poverty of Franciscans, abstinence [Page 90] of Carthusians, zeal of some Recollects, chastity of Nuns, devotion of Pilgrims, Anchorets▪ &c. Support the papall digni­ty beyond Jesuiticall Sc [...]omachies, Homo­nyma's, Logomachies, and circulations, and while these ignès fatuì seduce, and are seduc'd into precipices by the Phanatick fires of ther own imaginations, these seal'd Doves may take occasion by their blind­nesse to mount toward Heaven: for I cannot be so uncharitable as not to think these empty instruments may make a pleasing sound in the ears of the Almighty. I cannot look on them so, with blear-ey'd prejudice, as I can not discern an Hilar [...]on, Antoni­us, Paulus, Eustochium, Marcella, Paula, exercis'd with watchings, cloth'd with Sackcloth▪ and fed by fastings with the bread of life: a Sain Hieron, Saint Basil, Saint Chrysostom, Saint Austin sounding an Alarm to the battail, and encouraging to take up these arms of Christian warfare, Emperors Kings, Princes, and Potentates casting down Crowns and honors at the feet of the Lamb, following Christ in the high way of the Cross, Myriads concomita­ting, who preferring Christian humility before mundan complacencies, in Gales of sighes, and Seas of tears have been trans­ported to an Haven of eternall security: the [Page 91] partial phancy of the prejudice byass'd cen­turiators that Monachisms antichristian, or the petticoat zeal of some rash reformers, who intitle the Locusts of the infernall pit, shall not teach my pen a sally out into scurrility, or dash in strains of polluti­ons; marriage fills the Earth, and if virgi­nity fills not Heaven, I may boldly affirme it prejudices not the way thither. I am neither of Vigilantius, or Jovinians mind, that either riches are to be preferr'd before poverty, or marriage before Vir­ginity: and though I think marriage both honorable, and lawfull in the Clergy, yet I am of the L. Bacons opinion, Charity can hardly water the ground where it must first fill a Pond; a [...]d that many men believe not themselves w [...]at they would perswade others; lesse do the things they would im­pose; least know what they most confident­ly boast; they onely set the sign of the Cross over their outer doors, and sacrifice to the gut and grain in their inner closets, and I must suspect the Sun of righteousness decli­ning among these once not impious orders, wher the shadows so far exceed the substāce.

Monachism prevails not so much in the sustentation of Popery: as what is call'd Arminianism might against it. I cannot think Bernevelt lesse the tongue and Geni­us [Page 92] of Holland, because they could separate both from the body Politick: nor that they inlarg'd not ignorance while they confin'd Grotius, and learning, and excellence suffer'd no lesse then by an Ostracism in this admirable Hugo. Men born to raise the Low-Countries, a pitch of excellence above their neighbours, had not the envy of their neighbours conspiring with headstrong ignorance, cast them below themselves; but that which rais'd a tu­mult there, and gilded a war here, hath subdued even the Conquerors: There is scarce a souldier but defends it; and by it repels, not introduces Popery into the Land.

Calvin lends more occasion to mak Ro­mish Proselytes then Ignatius Loyola: and the Gomarists of Holland expell'd not Po­pery with Arminanism, but opened a gap for the wild bore to lay wast their Vine­yard, whose entrance is by servile will, ir­respective Election, and irreprobation pa­ritie of sins, the consequences of which to some more refin'd wits may seem to exceed the absurdities of a Talmud, Alcoran, and Popish Legends: asperse the deiety with Tyranny, jugling, and partiality; intitle goodnesse it self to sin; while God is made Author of iniquity, take away virtues essence by absuming will; the Gospell pro­mises, [Page 93] and force of Laws, confound the ra­tionall faculties of the soul, adequate hu­mane nature to bestiall, leave us to obey our fate, and follow the duct of stars: and teach such a trumpeter as the Jesuit Campian, who could only sound to battail, set others gether with noise, and have himself no weapon, or Trumpeter-like without a point, not come to the purpose, or can at most but scratch the face of Charity, and disfigure Christian communion with ‘quor­sum corruptio & haeretica contagio? ni [...]i ut qui sol [...] side gloriam rapturi sunt, in omnium tur pitudinum caeno volutati, no­turam accusent; virtutem desperent; prae­cepta deonerent:’ as if these phancies were onely broched to vent irreligion and impi­ety, by accusing nature despairing virtue, and deonerating precepts, ot wallow in the mud of impurities: yet these may be dedu­cible from a Saint Augustine; their own Dominicans; and a stream of interpre­ters; while the Camells are forc'd to swim by the reason of the depth of the Enigma­ticall Apostle; and even the Roman Oracle himselfe dares not bee more confident then the Delphian, gives onely dubious re­sponses, etripode. Nay, 'tis affirm'd in their Angelick Doctor Aquinas, who if the Elogies of three Popes carry credit ‘quot [Page 94] articulos edidit,Jo. 22. in Literis Ca­nonizat. Vrban 6.tot miracula; in jungi­mus ut ejus doctrinam tanquam veridicam & Catholicam sectem [...]ni & ecce plus quam Solomon hic:’ who with trifling arguments concludes,Innocent 5. in Serm [...]ne for that the envy of which they would fix on the reformation.

In some distempers, who feed the bo­dy, feed the diseases: if the too indulgent hand of some too officious Parent, instead of help, hath reach'd death to her beloved children, while zealous ignorance in a sup­posed antidote, administers poyson (we know what a discracy the Roman Mother by rasher indulgences, hath reduc'd the body Ecclesiastick, if the preposterous zeal of other Churches, hath begot an atrophy in some constitutions, while ignorantly they take away Laws, terror, perswasions, make us loath food, or think our selves in­capable) it would be a strange Law would punish with death the rash zeal of a mi­staking parent, in the ruine of a child, with the same medicine she cur'd others. Quos praedestinavit ad finem praedestinavit ad med [...]a. Endeavour to make your Calling and Election sure, may counterprise the poyson in some, and strength of nature work it out in others. God of his mercy send the oyle of his holy Spirit, that by the holy annointing, the tumors of vene­mous malice, may subside in all.

The Satyr in the Fable, seeing his Host blow his fingers to heat them, and his broth that he might cool it, renounc'd his society. We are all too Satyricall, have too much of a Satyrs nature in us, the beastiall part so farre exceeds humanity, that we renounce communion, for that which might be rectified by reason. That which can infrigidate an Italians zeal, may inflame a frozen Islanders devotion. Urban the eight, demanded by a Cardinall, why he preferr'd one for Nuntio, whose capaci­ties had arrived to no higher eminencies, then the trash and refuse of mankind, be­fore a quick and refined piece, in whom nature, as in an Elixir, had plac'd all that might inrich in the mysterious excellencies of state, replyed: This Eagle would not be lur'd to flies, and those higher elevations of phancy, would only render him incapable of himselfe and others; who measure other mens thoughts by their own, will prove ill Judges both of themselves and o­thers.

From those whom I am divided in opi­nion, I will not prove a Separatist in my charity; I shall contend in nothing, but not to approve my selfe contentious. As I am an English man, I will use the liberty which God hath permitted me: was I a Spaniard, [Page 96] or Italian, I would think with Erasmus▪ ‘si quid tyrannidis quod tamen non cogat ad impietatem, satius est f [...]rre qu [...]m seditiose reluctare, nec esse pium, nec esse rutum, de potestate, publicâ sinistram concipere aut serere opinionem, &c.’ Singularity not so precious as to cost the quiet of a Mother, neither should I be troubled with those squibs and erackers, the noise and fire that flies up and down, the stories of hell, for not confessing God before men: to confesse the God of peace, the best way is to be­peaceable. I am not of the Gnosticks hu­mour, to deny God in the time of persecu­tion, and worship Idolls, which the mi­staken places of these Scripture wire-draw­ers import. I should suppose I denyed God a common Father, and persecuted the truth, should I so wed my selfe to the Idoll of my own phancy, as not to worship the true God after any form.

Errors are more worthy of pitty then hate. Reformations have been so tumultu­ous and refractory, that quiet error to so­ber Christian might seem to be preferr'd before unruly truths. All Churches betwixt invitation and menace, would perswade resignation of faith to a simple obedience; to believe our own without enquiring in­to others, cannot satisfie conscience. Dam­nation [Page 97] by all visible Hierarchies (e­very mouth smutcht with hells fire-brands) is thundred against them, which believe any Doctrine but theirs. It cannot be fit to believe God inspir'd this Church and no other, since mankind is come from the same carnall Ancestors, and God the common Father. Must we believe our Priests call their Doctrine faith, or argue controversies? if argue, how much time and wealth must we expend? by learning lan­guages, reading Authors, unravelling ages, examining Fathers, conferring expositions, and reconciling contradictions, travailing over countries, pilgrims on earth, and at last we may be strangers to heaven; come as short of it, as life of examining all. To embrace all opinions, is as impossible, as to learn or number, since they are as nu­merous as the sand, which hath an analogy with their foundations. To reject all must relish of a stranger impiety, when one way all other serve God; though it would be a folly to leave a Meridian light to follow the ignis fatuus of every phana­tick brain. We then that are Layicks must build upon such infallible grounds, that whatsoever superstructures of faith be rai­sed, these may support them. All conclude vertues so eminent, that it includes the rest, [Page 98] ceremonies, rites, volumes tend to it, and no Sacrament but finally resolves into it; all essentialls of Religion close in our faith, and love of God, by a pious life, and mu­tuall charity, by fraternall dilection a­mongst Christians; among the propitiati­ons for sin▪ contrition for it, repenting to God, and satisfaction to our neighbours, all believe necessary, heaven or hell, re­compence or castigation, attendants of good or evill life: with these the Lamb may wade to an haven of perpetuall felici­ties, while the swimming Elephant cramp'd with difficulties, drowns, or mee­ting with the quicksands of controversy, is swallowed up in an Abysse. These indu­bitable verities may not only prevent the inroads of impiety and Atheism, usher in repentance, and reduce men from aery controversy to solid vertue; and dispose to concord, since we agree in eternall causes, why should we disagree in triviall? these common truths being firmer bonds of ami­ty, then any thing emergent out of tradi­tions should dissolve in any, who uses not Religion for a cloak, while profit is as the body, for whose ease he changes it at plea­sure: or as the thiefe, whose quotidian prayer was, that God would prosper him in his theevery, which he called the work [Page 99] of his vocation; and having inrich'd him­selfe with spoile, praised God for the bles­sing his endeavours: Or seek their own, and not Christs, while religion so zealously pre­tended, is made but a stalking horse to shoot at other foul, upon which their aim is set. While men change Religions more licentiously, then a sober man would his clothes, and put them on, alike asham'd, to seem naked, and in some times perilous, to be found without any.

I have not been much troubled with the toy of the worlds Religion, Weather-cock like, to turn round with every gale of profits toties quoties vertitur annulus Politicus, have not sought Religion for ends, but made it the end of my curiosity. I should not think Christ the lesse Christ for being sprinkled o're with blood, or suf­fering not the scarfe of Christian warfare: but I believe the Jesuites Martyrologie, like our Foxes, where weaknesse and ig­norance hath many Martyrs, but God few Saints. Christ is still crucified between theeves; I wish a timous repentance may not only make one, but both good, and poor truth may be rescued from the pillory of phanatick interpreters, nor have her ears bor'd through with a Roman Ecclesia, and a Pontifex maxmimus in Theology, [Page 100] like the [...] in Philosophy, one ba­fling Religion, the other cashiering Rea­son with a contra negantem princip [...]a, take a view of those bulwarks of human knowledge, which have past impregnable in the esteem of ages, elated even above divinity, while divinity by the Schoolmen hath been brought to the touchstone of Philosophy: and when you find these mountains have travelled with a ridicu­lous mouse, having scarce left an infallible maxime, beside an Humanum est errare, think what 'tis to be infallible.

Reflect upon the great Hagarite, who conquered more of the world, then his Master Alexande [...], by his reason subdued ages; yet see this praecurs [...]r Christi in naturalibus sicut Johannes in gratuitis, as some have tearm'd him, discompos'd by Telesius, degraded by Campanella, bills of accusation brought in against him by B. Chartes, Bacon, Digby, Hobs; nay by all pregnant wits, and teeming consti­tutions, who have deserved to be a secretio­ribus naturae consiliis, by the nobility of extracts in Chymistry, or arriv'd to the exquisitenesse of parts, by anatomicall in­spections, found guilty, and exploded after so great a revolution of ages.

In medicine, see Hippocrates alter the [Page 101] Antients, Galen him, Paracelsus both, Van Helmont dissenting from all; lacteall veins found out by Asellius, inlarg'd by Pecquer in dogs, by Bartholine in men, and the knowledge of them arrived to the Zenith in the elaborate pieces of that great Master of generation and circulation, Doctor Harvey: the Liver hath lost his office, the Senses their seat, and the use of the Nerves now only found out by Doctor Glisson.

View the decay of nature against the opinion of all ages, contradicted by Doctor Hackwell, whose arguments are so irre­fragable, that nature must seem to admit a stranger decay in him assents not to it.

Let us contemplate Heaven, Earth, and Sea, and all of them will instruct us of hu­man fallibility. The Jewes calculated by the Lunar account, Pythagoras by the Solar, and Copernicus rectify'd both. Divert towards Astrology, Astronomy, and Geometry, and see how the Professors by a stranger improvement have verified what they call themselves Mathematicks, see the Sea rul'd by compasse, which the land makes no use of, and the Land prov'd as giddy as her inhabitants, since Copernic [...]sm is aprov'd by all. Unravell Lycostenes Apothegms [...], Erasmus Adages, Cicero's [Page 102] jests, all the wisdome of Roman, and Grecian, and if you find nothing among Flores Poetarum, Wits Commonwealth, and the Elixir of the Sages, which may outvie the Urbanities of a common wit▪ Cease to be so passionate an admirer of Antiquity.

See the Antipodes confess'd by all, which the poor Bishop Vergilius asserting, by the fiery zeal of Pope Zachary was committed to the flames, to instruct how infallible the Roman Oracle is, in condemning that which all do maintain; and he himselfe maintained an Antipodes in his life, his footsteps being opposite to those of meek and pious Ancestors. If these be dissatis­factory, unspread what elapsed times have rolled up: and as in a piece of Tapestry, you shall see Snakes lasciviating among Roses, and this Linsey-Wolsey interwea­ving truth with falsity, the fashion of all ages. There hath never wanted some, who blinder then Moles,Vid. D. Brown. Pseud. Epid. have perswaded Moles have wanted eyes, Lampreys have many, Snakes at each horn; Cameleons living by air▪ Ostriges by Iron, Salamanders in fire, Corall obdurate by aire, Chrystal con­geal'd Ice, Mandrakes resembling men, with two headed Serpents▪ Centaurs▪ Gry­phins▪ and a Phoenix, which Noah took no [Page 103] notice of, while he took all into his Ark by pairs, Pigeons and Horses without gall, Elephants without joynts, Swans enter­taining death with melody, and all the masks of ridling nature in sympathies, and antipathies, Oake and Olive, Walnut and Oake, Cock, Lyon, Spider, Toad, Panther, Hyena,, and the stork, an enemy to Kingdomes▪ and sympathizing with free states, to which by her presence she testifies an approbation. To these, falling of Salt, crossing Hares croaking Ravens, tinckling ears, and burning chins, ridiculous and petty observances, which call for agonies and cold sweats, the glorious sunshine of the Gospell having not dispell'd these dar­ker clouds of benighted ignorance, or lighter mists of aery phancy. Our Saviour with long hair is mistaken for a Nazarite: Saint Hierom is pictured with a Cardinals Hat, as if his head had Prophecied of the in­vention which should succeed in the time of Innocent the fourth: the story of Goats blood dissolving Diamonds, resembled so often to our Saviours; the figment of the Phoenix, in­ferr'd to quadrate to his death & resurrecti­on, Hercules labours his miracles: Nay, even the Mythologies of Paganism are induc'd for comments on Christianity, [Page 125] that it is no wonder if Religion should be suspected for fabulous; Antesignanes of schism and faction, buffet, revile and wound Christ in their brethren; or Hell may have a Factor, neither Turk, Jew nor Chri­stian, who may write of three im­postors.

Not onely an Agamemnon sacrifices an Iphigenia, but a Jeptha, by Transla­tors is introduc'd sacrificing a daughter, shewing obedience by disobeying him▪ who abhors the bloody sacrifices of Genti­lism.

Who could believe the stories of Saint George, Saint Patrick, Saint David, &c. & might not have a Creed for Homers Rodomontado's? who Saint Benedicts, Saint Frances, and Saint Dominicks Lives, Gregories Dialogues, Saint Bridgets un­couth dreams, like the Apocalyptick ac­complishments of Rice Evans, Iacob Isra­el, Sedgwick, and Hannah &c. and won­der at Ovids Metamorphosis.

To omit the diseases in opinion of Chri­stians, which have brought so strange a dis­temperature upon Charity it can bee no wonder, if that Charity which Christ left to perfume the world, and those odours of Christian virtues, which should embalm [Page 105] and preserve untainted the body of Religi­on vanish: and neither the Haggard of rea­son, nor lure of Religion keep men upright from reeling into Atheism.

Some are cry'd up for miracles, that hee who would correct, must make but one blot whose chiefest art is to apparell lyes handsomly, that though their nakednesse might seem deform'd, their dressing might attract readers: and these men of eminency by the Prerogative of their parts, seem one­ly to deserve the highest degree in Bethlem. Colledge, having arrived to the aim of madnesse, though hear nothing lesse then then Angelick and Seraphick, and think with extatick Paul, they have attain'd the third Heaven. Sure this obnubilation of ve­rities, and darknesse of humane nature, was the penalty for the tast of the forbidden fruit; which deprives of Paradise the plea­sures of knowledge; that man who desired what was prohibited, should be depriv'd of that knowledge which was granted: and so having introduc'd a multiplication and confusion of Sciences, he should bee punish'd with the amission of true know­ledge, which was the same of all things.

This is that Cherub, guarding Parad [...]se [Page 106] with a flaming sword, which obcaecating the conscious minds of men with the splen­dor of his light deterrs them from the secrets of nature and verity of the universe: true knowledge even in humane things having no more a being, then the Philosophers mater [...]a prima, which is only in Terms.

Now let us retreat from humanity, whose Motto is humanum est errare and review Divinity, ubi verum non variat, yet we shall find variantes de vero: and when Gods word is not a Lanthorn to their feet, and the Church the guide, goe out of the way, stumble and are benight­ed with error.

See Saint Cyprian a Rebaptist; Origen an Anthropomorphite; Tertullian a Monta­nist; Saint Na [...]anzen an Angelist▪ Euse­bius an Arrian; Papias, Justin▪ Millena­ries; Saint Hierom a Mongamist a Saint Augustine need a book of recantations; Concilium Ariminense conclude with Arrius,In cap. quarto. Extr. de divortiis in cap. 1. dist. 31.Ephesinum with Eutyches; a Tyri­an condemn an Athanasius: a third Ste­phen in a Councell rescinding the Acts of Pope Formosus; a tenth John in a Synod at Ravenna, the decrees of Stephen; A Pope Pelagius, and the first Gregory, an Innocent the third, and a third Celestine, [Page 107] so much contradicting each the other about divorces, that no rationall man would be­lieve infallibility wedded to the Pontifici­all chair, should no bill of divorce be issu­ed forth by the Councels of Constance and Basil, both generall, both allowed; the first by Pope Martin the fifth; the second by Eugenius the fourth, their bills be at them, one say, the Councell can erre, not the Pope; the other, the Pope and not the Councell; the Canon of the Council of Ferrara, Decretum de 4. Con­clusionibus. contrary to the Councill of Flo­rence; the one, the Council was above the Pope; the other, the Pope above the Council.

Pope Alexander condemn'd Peter Lombard in a Councel of 300. Bishops, Innocent the third acquitted him: Pope Pelagius▪ and Gregory thought the name of Universall Bishop n [...]men Blasphemiae, and to admit it, nihil al [...]ud quam fidem perdere; Boniface and their successors have assum'd the title: if none of these have err'd, error is something, which the World hath not learn'd to define. Stapleton confesses, ‘vix ullum peccatum (haeresi exceptâ) cogitari potest quo illa sedes turpiter macu­lata non fuerit:’ but if it can't be tainted with Haeresie, in vain their Polemicks [Page 128] have broach'd those trifling questions,Io. de Tur­re crem. lib. 4. par. 2. e. 20. Bellar l. 2. de Rom. Pon. c. 30. Cui. tract. de auth. pap. & Conc. c. 20. whether a Pope may be depos'd for Hae­resie: but Biel grants they may fall into it: Stella and Almain, that they have fall'n, and ceas'd to be heads of the Church & in the time of his Vicars defecti­on left Christ to look to his cure himself: that Christ promis'd the keyes to Saint Peter is true: but as true that he did it to the rest of the Apostles:Mat. 16. 18. so to their suc­cessors as wel as his;Mat. 18. 18. so tis to thee and them,Ioh. 20. 22. and not to thee to exclude them: [...] Theo­phyl. in Mat. 18. S. Chrys. unlesse some will phancy Heaven-gate so ea­sy, as they might open and shut without the ke [...]es, si hoc tantum Petro d'ctum, non fuit hoe Ecclesia, St. Aust. tract. 50. in St. Io. if a Saint Austine may credited: Christ prai'd that Peters faith might not fail, viz. in application to his personall perseverance;S. Prosper l. de vo [...]. [...]ent. c. 24. if the Fathers are worthy of belief, for papall infallibili­ty had no appearance hence in any except in Popes, whose eyes squinted toward self-interest for a 1000 years.

The Pope infallible, the unnecessary trou­ble of calling Councells might be spar'd: neither have they wash'd the Aethiop fairer, who have trifled about the infallibility of [Page 129] Councels: it is one of their maxims, a ge­nerall Councell cannot erre, 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.S. Aust. lib. 1. Bap. Cont. De­nat. 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: [Page 110] that onely which is found in Scripture, may be neither doubted nor disputed. The comforter shall abide with them,Jo. 14. 16, 17. Isid. on Jo. 12.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.

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.

Quorsum haec! S. Hieron. 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 [Page 132] 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 ma [...]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 [Page 133] 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 stream [...] 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.

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 [Page 114] 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 [...],Ignatius on p. 100: [...]. 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,Polycarp. Anno Dom. 120. Euseb. lib. 5. cap. 24. 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,Irenaeus Eus. Anno Dom. 150. lib. 3. cap. 3. suc­ceeding with Episcopacy: yet oppugns Victor: sure he dream'd not of Pontificiall infallibility.

Saint Cyprian saies, the Romans are [Page 115] such,Navigare audent ad Petri Ca­thedram & Ecclesi­am principa­lem &c. nec cogitare [...]os esse Romanos, ad quos persidia habere non potest accessum. Cyp. lib. 1. Epist. 3. to whom perfidia cannot have suc­cesse, which scarce will imply error in faith or misbeliefe; but malitious falsitie in matter of trust and action, such as Fae­licissimus and his complices hasted to Rome with against Saint Cyprian.

Saint Hieroms orbis Major urbe may dismisse him, and his zeal to Presbyterie, confirm no friend to Papal glory. For Saint Austin, he is quoted to call him­selfe rash, detestable, and strangely im­prudent in a Councell to resist them, with whom Christ could only be to the con­summation of the age. Saint Cyprian in a schism is pack'd to hell ‘se judice, macu­la istanec sanguine abluitur, nec pas [...]ione purgatur, inexp [...]abilis culpa non erit fidei corona sed perfidiae poena.’ He oppos'd Pope Stephen, and Saint Austin, and he, being both of the African Church, dyed excommunicate from the Roman;Baronius Anno 419. Binius in notis ad E­pistol. Boni­facii 2. ad Eulalium. and if a Saint Greoories prayers brought them not from hell with Trajan, to bear him company, we may misdoubt a bene esse to those Romanists invoke as Grandees in the Court of heaven; if ‘extra Ecclesia [Page 136] parietes Romanae non sit salus:’ Hier. ad Evargium Presbyt. But God be praised a Saint Hierom comes to their rescue with a ‘non altera Romanae urb [...]s Ecclesia alteratotius orbis aestimanda est. Gallia & Bithynia &c. unum Christum adorant: unam observant regulam veri­tatis, si authoritas quaeritur, orbis major est urbe? ubicunque fuerit Episcopus sive Regio, ejusdem meriti est, ejusdem sacerdotii, potentiae, divitiarum, & pote­statis gradus & paupertatis hum [...]litas, sublimiorem vel inferiorem Episcopum non faciunt; omnes Apostolorum successo­res sunt.’

If the Roman Church be a branch, she cannot be the Root, though an elder sister, she can be but a co-heir: we need not cry out with Esau, Hast thou but one bles [...]ng, O my father? Nor is it the essence of the Church, nor the represen­tative part in a synod, but the vertuall power in the Pope and his Cardinalls, which are the Elixir, by whose vertue the name of Catholick is derivative. To be blanch'd with Innocence, or gul'd with Martyrdome, to carry the Enfigns of the Lamb, are nothing worth, without the crosse keyes of Saint Peter; the Purple of Christ invaluable should we deny the [Page 137] Cardinals scarlet Robe: Who mock'd Christ more then the Jewes, who cloth'd him in it with a hail King, while the exorbitancy of their power takes away his, plants Thorns in Christianity, and buffets him in his members; who by un­charitable censures have not only separa­ted Protestants from their communion, but Russian, African, Asiatick, Graecian Churches, where some praise God in the flames, while these lasciviating in the sunshine of Gods mercies, have kick'd against Divinity, and retiring into the shade, bellowing like mad beasts, have preferred forms and shadowes before the light and glory of Religion: yet if we will believe what their Bulls roar, ten times their number is damned for not being Catholicks for sooth, since every Christi­an under pain of damnation must be sub­ject to the Roman Bishop. Who taught us, Our Father which art in heaven, for­bids us an inclosure, and he who intends a Monopoly, will leave out Christ with his brother. The name of Catholick in the Creed plac'd in opposition to the Jewish inclosure of mercy, it will be strange if universall should now turn par­ticular, and by not retaining the phancy [Page 118] of a particular Church, a man could not be of the universall; and yet every Church hath a particular phancy: and it is pro­bable, all generally phancy by an audi Ecclesiam, and in the Commission, dic Ecclesiae, what Christ never intended.

If thy brother trespasse against thee, tell the Church, viz. a company of Christians; and if he will not hear the Church, let him be to thee as an heathen or a publican; cite him before the Gentiles tribunall, as thou wouldst an heathen or a publican. It is true, there is but one true Faith, one true Church, but both Faith and Church is the Cathol [...]ck Christian, not the particular Roman; and this Ca­tholick Christian Church, he who will not both hear and obey, the particular Church where he lives, so far as it dissents not with the universall in my opinion, is worse then pagan or publican.

The Catholick Church is Gods house;Omnis Ec­clesia virgo Appellata est. S. Aug. tr. 13. in S. Iohn. all Nationall Churches are in this uni­versall house as so many daughters, to whom▪ as Christs Vicegerents, the care of the houshold is commited by God the Father, and the Catholick Church the mother of all Christians. If sisters disagree in a family, will the Father and the Mo­ther, [Page 119] God and the Church, eject one child, because that an other is petulant & waspish: or hath Christ given power to Rome, because she is an elder sister, that she, or her steward the Bishop should cast out of the family which she pleaseth of the children of the fa­mily, for telling stories of an elder sisters, or stewards enormities.

Romana Ecclesia particularis, Bell. lib. 4. de Rom. Pont. c. 9. according to Bellarmine; and without there be two Roman Churches, there cannot be both a particular Roman Church, and a Catho­lick. No sense will admit the Roman Catho­lick▪ she is not universall, so not Catholick in extent; not entire in Doctrine, in things belonging to the foundation, so not Catho­lick in beliefe, nor the prime Mother Church: Jerusalem was that, so not Ca­tholick as fountain, head or root of the Ca­tholick.

‘Catholica autem quae diffusaper univer­sum orbem.’ S. Cyril. Hieros. ca­tech c. 18. That Catholick Church which all Nations shall flow unto, Kings and Queens shall be nursing Fathers and Mo­thers, shall suck the milk of Gentiles; this is the way which the fool cannot erre, when the wisest may mistake; there's uni­versality, antiquity, succession, and unity here are unquestionable, while all agree, if not in manner, yet matter of beliefe, [Page 120] have the same limbs of Christian warfare that Constantines [...]. This is the Arke of the Covenant,Cant, 6. Mar. 3. Eph. 5. Cor. 12. 1 Tim. 3. holy City, fructiferous Vine, direct way, sole Dove, excelse moun­tain, celestiall Kingdome,Iohn 4. S. Aug. de unit Ecc. St. Cyp. de unit Eccl. S. Ambros. spouse and body of Chirst, the house of God, gate of Heaven, a pillar and firmament of verity, a light in a Candlestick, a Tabernacle in the Sun, a ship secure in storms, a rock, which though the winds of schism arise, and waves of heresy beat, cannot be moved: here the say­ings of Fathers,, writhed by Papists to rivet Saint Peters tattering chair are all verified:S. Aug. that which was the Church of all ages is apostated, perish'd this they say who are not in her, see lest thou may not be, she will be though thou art not: in vain he sayes▪ he hath God for his Father,St. Aug. who will not acknowledge the holy Catholick Church for his Mother since in the expans'd arms of her charity, she entertains the whole body of Christi [...]nity.

Be wise my soul, lay thee a foundation here: so though storms arise, and waves beat, thou shalt not be moved; the quick­sand [...] of heresie shall no more swallow thee up, the waves of schism warp [...]hee to irre [...] ­l [...]gion, or byasse thee toward Atheisme.

There can be no cause, to make a schisme or separation from the whole Church, for [Page 121] the whole Church cannot universally erre in faith, for if it could, it would cease to be holy: neither can all the members of the militant Church erre, either in the whole, or an Article of faith; if they could, there could be no union betwixt the head and members, and so no body, no Church: The Church of the Elect, is in the Church of them that are called, and the invisible Church in the visible; or else the invisible Church is tyed to no duty of Christianity; for all such duties are required of the Church, and performed as 'tis visible: and consequently, if the whole Church of the Elect cannot erre in fundamentalls, the whole visible Church cannot erre in which the Elect is.St. Aug. Ep. 48. 'Tis manifest out of Saint Austin, ‘ipsa est Ecclesia quae intra sagenam domi­nicam cum malis piscibus natat,A malis piscibus corde sem­per & moribus sepa­rantur & corporalem separatio­nem in li [...]tore ma­ris in fine saeculi expectant. S. Aug. grana sunt inter illam paleam quand [...] area cum vide­retur tota palea putabatur.’ There are bad fish in the net of the Lord, from which there must be ever a separation in heart and man­ners▪ but a corporall separation must be ex­pected at the sea-shore, in the end of the world. And as the spirit of a man doth not quicken any member of the body, but as it is united to it; so neither doth the Spirit of God any member of the Church, but be­ing united in the bond of peace.

I have weakened the lights of my body to introduce knowledge by by these win­dowes of my soule; lost my selfe to finde o­thers, to magnifie my age. I will not boast I have outlived Emperours, Popes:Having lived above five times over the time which dispatched five Emperors, and five Empe­rors, and five Popes, viz. Galba. Otho, Vitel­lius, Aescus, Perti­nax: Anno Do. 1275. 1276. Gre­gory 10. Innocent 5. Hadrian 5. Iohn 20. vel 21. Ni­cholas 3. If he lives only long who lives well, I am the shortest liver. I have served twice Jacobs time to a more deceitfull Master then La­ban, an impious world: young in years, old in folly, a Labyrinth, riddle, bubble, no­thing. The reward of Jacobs servitude was blessed, mine cursed: could produce only spotted actions, checquer'd with the guilt of my own black imaginations, who have been carried about with the air of my own phancy, that I might not be transported with the wind of every phanaticks error; discompos'd my fortune to settle my mind. Amicus Plato, amicus Socrates, sed Magis am [...]ca veritas. If truth be not more my friend then any one my memory can chal­lenge a familiar acquaintance with, I may modestly presume my selfe destitute of any: while I have moved upon quick-silver, and whe [...]l'd upon the incertainties of giddy chance, a Polypire, Ephorine, and Philaetic become all with all, not that I might gain others with the Apostle, or gain of others wi [...]h the world, but gain my selfe: And though this itch of my curiosity may pro­duce [Page 123] bad blood, by exasperating malignant humours; yet I shall skin my own sores o­ver by so good a conversation, and by no rash exposures of aliene sores to the ayre, I shall endanger the wranckling of any into male-content. I shall not relinquish my part in our elder Brothers legacy, the love that Christ bequeath'd us, for the greatest of Mundan inheritances: for if my barns were full, my soul could not take her ease, should I disease my brother. I might fear with a Thou fool, hac nocte, in the night of error, illuminated by no beam of Gods grace and mercy, from a darker action, to be cast into a darker dungeon, for having no mercy on him for whom the light in darknesse rose. I would snatch a Brother out of the fire with fear and trembling, and not com­mit to flames with rigour and malice. The Spanish devotion shall prescribe no rule to mine, who hang'd up thirteen Indians to the honour of Christ and his twelve Apo­stles.

I am not of the Tyrants minde, oderint dum metuant: as I would incurre no mans hate, so I would lend an occasion to no mans fear, since invention witty in cruelty should not wrack a confession, that may prejudice another. I would not endanger a Priests life to save mine own. Bellum cum vitiis, Pax [Page 124] cum hominibus is my motto. I hate no Sect, but pray for all, that like Sampsons Foxes divided by the heads, they may not be tyed together by the tails in the country they reside, to raise a combustion; or Snake-like, return a sting for entertainment: and can wonder, that the twilight of nature, and noctiluce of reason in Heathens, should out­shine the Sun-beams of the Gospell in Chri­stians: while History presents us with an Aristodes, a Phocion, and Themistcoles, who though their bodies suffered by an Ostracism, would not exile out of their minds that piety, which was due even to an ingratefull Country. One asked, What he would wish to his country for their ingrati­tude, answered, Never to want an Aristides. The second commanded his sons to forget their Fathers injuries; and the third dyed rather then he would revenge his own:Ly [...]urgus. and could wish the Athenian Legislator, might even prescribe a Law to Christians, who for blindnesse returned light, who in­stead of retaliating the losse of an eye, administred light to the Author, by opening the eyes of his understanding.

I would convince by reason, make no con­viction by Law, make a confiscation of er­ror, not goods, though I seek not their goods, but the good of their souls. Persecution is [Page 125] a seeds-time of error, as well as of truth. The Norfolk Arian could laugh at the stake; and though none can dye well who live not so; no one can live so ill as cannot dye despe­rately. The old Roman humour of braving death, sleeps not with Paganisme: Rome hath still her Scaevola's, dare court the flames, and have a hand in every combusti­on: no part of the earth can make a breach, for which they can want a Curtius, who to make it up, will not ingulph him­selfe in misery. Some with Augustus can die in a complement, more with Tiberius in dissimilation: No Priest, but Galba-like, will offer his neck with a feri si ere sit populi Romani; while with Vespasian they can smile with an ut puto Deus fio. A Garnet may be Sainted even for a powder plot. And some resembling Otho's friends, wil die for so­ciety, while they, like him, murder themselves, under pretence of being publick victims.

I would bring tears to quench, rather then fewell to the flames; not cause others to be disembowelled, but could even dis­bowell my selfe by an inviscerate dilection. Show ‘excrementatam liquidiora tam cras­siora non solùm pectoris sed religionis ana­tomiam.’ To reclaim these Traitors to rea­son, who believe heaven can side with facti­ons, and omniscience cannot discover these disguises of charity. He who commands us. [Page 126] to let our light so shine before men, that they may glorifie our heavenly Father, commands us not to light men for his glory. And though he, whom we must pattern, was a light in darknesse, in usum nocturni luminis: Nero like, non proponit cremandos Christi­anos: These fires may show hell flames, but to show a way 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 [Page 127] 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 endea­vo [...]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 [Page 128] Physitians were to fly from the sick, wee should gain little skill, and have a poor pro­fession.

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 Chàldean 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; [Page 129] 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, Dionysius Areop. 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 [Page 130] 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,S. Chrys. Mat. 13. may act no lesse then mi­racles for the conversion of others.

‘Si ex avaritiae in liberalitatem transie­ris, s [...]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 [Page 131] 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.

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 sha­dows, forms of Religion, while we lose the essence of it, which is Charity: May every one abound in his own sense, and God of his mercy give every one sense to abound to his glory: May blindnesse bee the mother of devotion in the Papists; and though pious frauds are us'd to induce zeal, may they be zealous without fraud: May light occasion no darknesse in the Reformists, and peeping into the Ark, not strike them with the Leprosie of evill works. May the Motto of both be non lo­quimur sed vivimus: contend in nothing but who shall most glorifie God: and our light may so shine before men, that they who are without, may be brought to glo­rifie our Father in Heaven, by being [Page 132] brought into his Church, the Kingdom of Heaven here on Earth; May all hunger and th [...]st after righteousnesse: and even Ene­mies by administring thy blessings one to the other, heap coals on each others head, till they melt into mutuall affection, and obsequiousnesse to thy Law.

May none without think worse of Christ because his Coat is divided, embrace those truths all hold; and all hold nothing to differ one from another: may all within seek rather grounds of aquiescence, then ex­cuses of dissatisfaction: truth in differences like Gold in oar, wheat with chaffe; none may neglect Gold because ther's drosse; or grain for the intermixture of off [...]ll: but all united into the same body may become one with thee, who art the bread of life; and refin'd from the drosse of mundan cor­ruption by the fire of this holy spirit bear the Image of our King: May he who boasts of the Church remember, no unclean th [...]ng can enter into the K [...]ngdom of Heaven: and he that b [...]eaketh the least of the Com­mandements shalbe the least in the K [...]ngdom of Heaven, of little repute in his Church. May they who cry, who shall lay any thing to the cha [...]ge of Gods Elect, live, so that no body may have any thing to lay to their charge: and while they boast, they are above all law, by sin come not under the premun [...]re [Page 133] of any: while they are Kings (as they pretēd) whose hearts are in Gods hands, may they not be slaves to their own lusts, & the Devils servants: may the Cōmonalty be no more an Oglio of knaves and fools, and tools to the Polititian; nor he the Devils quilted Anvile on which he frames all sin; but both may be instruments of Gods glory; finally may the Gentry have an use for estates above gilding their imperfections: and Papists a­bov an annuall Composition for their fol­lies [...] and not love to their purses make their Antagonists irreconcilable with their persons: and may I have no emnity with a­ny thing but my self: who though I have not found what I may define friend, I know not what I may truely cal Enemy be­side my self: by the rules of Christian war­fare, I am oblig'd to fight aga [...]nst the World, the flesh and the Devill: I find a world in my self: and a Devill in my flesh; which if I could but conquer, I could look down on those petty acquisitions of the nicknam'd worthies which were kneaded up with dirt and blood, as something below my self. Legion is not onely renew'd in me, but Legions of Devils, as if they had not a lesser world to conquer and colonize, are entred into me: I find a Lapland, Finland, Goth­land, and the storms they raise there in my passions: the various shapes in which they [Page 134] familiarise with their votaries, do but re­semble the disguises of my curiosities, vy'd with which the Mythologies of Paganism, in an Achelous, Proteus; Polypus, Camele­on may seem sober verities.

Nor could I bee lesse then a world in whom all the Monsters of Africa have conven'd, and all the African tincture in my blacker impieties. I have had the blindnesse of America to sacrifice to the Devill ne noceat, by complying with ab­errances: having with Asia lost a reall Pa­radise by Euthymy: could challenge affini­ty with Mahometism, and dream of a Pa­radise in carnall concupiscencies. Nor hath any part of Europe been defective to the complement of this Microcosm: Papist, Reformist, Subreformist, Familist, Ato­mist; all the phancies which crumble into factions, and mince into divisions, while old time is forc'd to chew the cud, and raise up the stubble and chaffe of whimzies, swallowed fourteen ages past have concen­tred in me: and met in this Masse of antipa­thies I carry about me.

Lord teach me to know my self, so I shall not d [...] ­sire to exchange wisdom with a Solomon: lend me the auxiliaries of thy holy spirit, to subdue my self; and I shall be more a Conqueror then Alexander: by hating my self, instruct me how I shall love thee, and by loving thee, I shall be sure not to hate my brother.