A sermon to the clergie at Stony-Stratford in the county of Bucks, Octob. 27, 1670 by Ignatius Fuller.

Mark 9. 50. Have ſalt in your ſelves, and have peace one with another.

FOR the better underſtanding of theſe words, we muſt open the 49. Verſe. For every one ſhall be ſalted with fire, and every ſacrifice ſhall be ſalted with ſalt.

The particle For, intimates their connexion with the precedent words; and that they have the ſame ſence, will appear by the ſequel of this Diſcourſe; viz. That ſome part of the Body periſh, that the whole may be preſerved: which our Lord illuſtrates by an alluſion to the two-fold Oblation, or the 〈 in non-Latin alphabet 〉 in the 〈 in non-Latin alphabet 〉 . firſt and ſecond of Leviticus, the 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , the burnt-Offering and the meat-Offering; the firſt was all burnt upon the Altar, in the ſecond the 〈 in non-Latin alphabet 〉 only, or the memorial, which was Lev. 2. 2 〈 in non-Latin alphabet 〉 Lev. 2. 13. 〈 in non-Latin alphabet 〉 , a ſweet ſavour unto the Lord: of this chiefly did the Law provide; Every Oblation of thy meat-offering ſhalt thou ſeaſon with Salt, neither ſhalt thou ſuffer the Salt of the Covenant of thy God to be lacking from thy meat-offering; and then adds; With all thy Offerings thou ſhalt offer Salt: which former words the LXXII. tranſlate thus. 〈 in non-Latin alphabet 〉 , and from them St. Mark, with reſpect to the ſence, 〈 in non-Latin alphabet 〉 , i. e. Every gift of Sacrifice, or every Sacrifice, ſhall be ſalted with Salt. So that two things our Lord ſays; 1. Every one ſhall be ſalted with fire, that is of them of whom he was ſpeaking, who ſhould indulg their vitious and depraved affections. They 〈 in non-Latin alphabet 〉 . ſhould be ſalted with fire, i. e. with both their eyes, and hands, and feet ſhould be confined to the Worm that doth not dye, and the Fire that is not quenched. A plain alluſion to the perpetuity of the 〈 in non-Latin alphabet 〉 v. 45. 〈 in non-Latin alphabet 〉 . Philo of them that offer ſacrifice. p. 851. Paris 1640. fire upon the Altar of the burnt-offerings; for Philo obſerves, it was a Law of the exterior Altar, Fire ſhall burn inceſſantly upon the Altar: and though he makes that ſacred Flame a Symbol of our inceſſant Gratitude; yet our Lord refers to the conſuming quality of it: and in reſpect to the great Act of his Juſtice, God himſelf is called a Conſuming Fire. And indeed 〈 in non-Latin alphabet 〉 ſignifies as well to be conſumed, as to be ſalted. So the Prophet; the Heavens ſhall vaniſh as Heb. 12. 29. Deut. 4. 24. 〈 in non-Latin alphabet 〉 . Eſai. 51. 6. Sym. Aqui. Comminuetur, in ſalis modum conterentur. Nobil. Jer. 38. 11. Vim conſumendi. Smoak. 〈 in non-Latin alphabet 〉 . Hence 〈 in non-Latin alphabet 〉 are 〈 in non-Latin alphabet 〉 , old rotten rags which Abedmelech ſupplied the Prophet with, to ſave his body from the Cords, by which he deſigned to take him out of the Dungeon. And in that reſpect Salt is like to Fire; that it hath a faculty of conſuming as well as fire, with this difference; it conſumes but part, whereas Fire, to uſe Philo's words, 〈 in non-Latin alphabet 〉 conſumes the whole.

Every Sacrifice ſhall be ſalted with Salt; here our Lord takes the word in its proper ſignification, and intimates that every one who would be an acceptable Sacrifice unto God, muſt refine and preſerve himſelf pure from all evil and corrupt Affections, as the Sacrifice is by Salt from all putrefaction. The Summ is this. Every man muſt by all means ſuffer ſome or other conſumption; either by way of Salting, or by way of burning. This is the Vitious perſon, who will not mortifie, nor crucifie his ſinful Luſts and Affections; he ſhall be ſalted with Fire, like the 〈 in non-Latin alphabet 〉 ſhall be wholly burnt up, and conſumed, i. e. go whole into a ſtate of perdition.

The other is the Vertuous Man, the true and real Chriſtian, who is contented to part with Hand, or Foot, or Eye, or whatſoever elſe ſhall ſtand in competition with his obedience to his dear Lord and Maſter Jeſus Chriſt. He like the 〈 in non-Latin alphabet 〉 is ſalted with Salt, a part of him only is conſumed; and he enters maimed into a ſtate of life.

The Holy Scriptures frequently allude Eſ 34. • , 6. Jer. 46. 10. to both theſe Sacrifices: To the firſt; My Sword ſhall be bathed in Heaven; behold it ſhall come down upon Idumea, and upon the people of my curſe to judgment; the Sword of the Lord is filled with blood, &c. For the Lord hath a Sacrifice in Bozra, and a great ſlaughter in the Land of Idumea.

To the ſecond; I beſeech you by the mercies of God, that you preſent your Rom. 12. 1. 〈 in non-Latin alphabet 〉 . Bodies a living Sacrifice, holy, acceptable unto God, which is your reaſonable Service.

So St. Peter: We are an holy Prieſthood, 1 Pet. 2. 5. 〈 in non-Latin alphabet 〉 . to offer up ſpiritual Sacrifices acceptable unto God. Such as are 〈 in non-Latin alphabet 〉 ; Prayers and Euchariſts offered up by worthy perſons; theſe are 〈 in non-Latin alphabet 〉 J. Martyr. 〈 in non-Latin alphabet 〉 , as the holy man ſpeaks; the only perfect and acceptable Sacrifices unto God. In alluſion hereunto St. Paul Col. 4. 6. would have our ſpeech always ſeaſoned with Salt, i. e. defecate and refined from every thing that is putrid, corrupt, and rotten. The former words of this Verſe are thought to be loco non ſuo, however may be ſhut up in a Parentheſis, and ſo we are at the Text.—Have ſalt in your ſelves, and have peace one with another.

But here I cannot but obſerve another quality of Salt, viz. its Ʋnitive, or Henotic. 'Twas of old a Symbol of 〈 in non-Latin alphabet 〉 . Euſtath. Union and friendſhip, which is never more ſeaſonable, than in our approaches to that God who is One. Of its uſe in holy things, our Books abound with inſtances.

Immunis aram ſi tetigit manus Non ſumptuoſa blandior hoſtia Salientem micam ſalis granum intellige, quod ſaliat cum in ignem miſſum ſit. • orphyr. Far pium is mola ſalſa, which Greeks call 〈 in non-Latin alphabet 〉 . Schol. on Homer. Barly mingled with ſalt. Mollibit averſos penates Farre pio, & ſaliente mica. [i. e.]

An innocent life, with a little Mola ſalſa, ſhall propitiate your Houſhold Gods, ſooner than whole Hecatombs without it. So Tibullus.

—Omnia noctis Farre pio placant, & ſaliente ſale.

A little flower and ſalt expiats all the errours of the night. So likewiſe of its uſe in civil converſation; hereto Aeſchines refers when he tells us we ought highly to eſteem the ſalts of the City, and the publick table.

Hither alſo muſt we refer the Symbol of Pythagoras, ſalem apponito, ſet on the 〈 in non-Latin alphabet 〉 . Laertius in vita Pythag. p. 222. edit. Lond. 1664. 〈 in non-Latin alphabet 〉 . Reverentia menſae. ſalt, by which he would that we ſhould not diſſolve friendſhip; becauſe ſalt preſerves every thing from putrefaction, and is made of the moſt pure, and liquid things, viz. Water, and the Sea, as Gyraldus obſerves: So ſalem, & menſam ne praeterito, deſpiſe not the ſalt and table; whence the Reverence of the table was put for the law of friendſhip, as Juvenal, Claudian, Euripides in Hecuba & Theccritus in Hyla uſe it, and for that reaſon the Antients were wont to ſet it before their Gueſts before all other meat. But I ſhall end this obſervation with one antient and one modern teſtimony of this cuſtom.

The firſt is of Origen ſpeaking of Judas In his Comments of St. Matthew. the Traytor. Neque ſalis ejuſdem, neque menſae, neque panis communicati memor: That he was mindful neither of the ſame ſalt nor table, nor the bread which our Lord communicated to him.

The ſecond is of Baron Sigiſmond who reports the Czar has no greater expreſſions of his kindneſs than to ſend from his table bread and ſalt, idque maximi honoris loco habetur, which is eſteemed a very great honour, which he himſelf received when Ambaſſadour both from Maximilian and Ferdinand to Baſilius. He was alſo invited to dine with the Prince, with theſe words, Sigiſmunde comedes ſal & panem nostrum nobiſcum; Sigiſmund you ſhall eat our bread, and ſalt with us: And to this cuſtom 'tis not unlike but our Lord alludes in theſe words, Have ſalt in your ſelves, and have peace one with another.

He had obſerved that envy and ambition had moved that queſtion, verſ. 34. 〈 in non-Latin alphabet 〉 , which of them ſhould be the greateſt? and therefore in order to the latter 'tis no wonder he referred to the former of theſe ſymbolical qualities; I mean that in order unto peace that he referred unto purgation. For only by Prov. 13. 10. pride comes contention. So that you may pleaſe to take this Paraphraſe of the words. Let the doctrine of the Goſpel corrode and eat out all the corruptions of your ſouls, and minds, and oblige you to all amity and peaceableneſs one with another; of the latter of which I ſhall chuſe to intreat chiefly, and of the former only in order thereunto.

Where you muſt not expect a tedious harangue in praiſe of peace: For, Quis unquam Herculem vituperavit? whoever diſpraiſed it? but rather a ſevere ſtricture and reflection upon the want of charity in the Chriſtian World, with a propoſal of ſome cauſes of that defect. Such as is,

1. The non-purgation of all vitious and depraved affections. 2. The miſtaking the true notion of the Chriſtian Religion. 3. The overvaluing of opinions. 4. The advancing doctrines which have no good influence upon our lives. 5. The taking up the ſence of late men, without inquiring after the good old paths, wherein the Fathers of the first and best Ages walked; and ſuch like.

And if peace was the laſt Legacy our Lord left us before he dyed, and the firſt bleſſing with which he did ſalute us after he roſe again; how is it that that innocent dove has ſo many Ages ſince taken her flight, & Terram 〈 in non-Latin alphabet 〉 reliquit? Of old in the multitude of believers Acts 4. 32. there was 〈 in non-Latin alphabet 〉 , one heart, and one ſoul; and their mutual charities, did notam nobis inurere, did ſignaliſe us, ſaith Tertullian: See, ſay they, how Chriſtians love one another, and are ready to die for one another. 'Twas Lucian's obſervation in his peregrinus, Vide inquiunt ut invicem ſe diligunt; ut pro alterutro mori ſint parati; Tertul. who ſpeaking of his impriſonment, tells us 'tis incredible what zeal, and celerity the Chriſtians expreſſed in viſiting and relieving of him; in ſuch caſes Chriſtians were wont to ſpare for 〈 in non-Latin alphabet 〉 . nothing; nay they inriched him, and aſſigning the reaſon hereof, he ſaith, 〈 in non-Latin alphabet 〉 Lucian pag. 996. Edit. Par. 1615. 〈 in non-Latin alphabet 〉 , i. e. Their chief Lawgiver perſwaded them they would become mutual Brethren.

So the City Prefect in the paſſion of Deridiculi cauſâ. Vincentius calls Chriſtians by way of ſcorn Fratres, Brethren. But whoſoever ſhall take a view of the Chriſtian Churches from the beginning of the Fourth Century down to this very day; muſt needs ſuffer ſome kind of commotion even for Religions ſake; where he ſhall find no footſteps of that Primitive charity, though it may be, now and then a good man in vain calling for it.

Of old the Church was all one body compacted by the Literae formatae even from the Rhene to Nilus; from the Brittiſh Ocean to and beyond Euphrates: but now every little ſpot of earth has (God help us) a ſeveral Church Catholick: Nay ever ſince the opening of the Springs of Controverſies, and the determining of unneceſſary Queſtions, the Church has ſuffered a deluge of Opinions, and Schiſms, with which at this day 'tis over-run, and which is the ſaddeſt effect of all, ſince we are become anathema Dum alter alteri anathema eſſe coepit, prope ſaue nemo eſt Chriſti St. Hyl. to one another, almoſt no man is found cloſely to adhere to Chriſt. The diſſentions of Chriſtians are the diſgrace of Chriſtianity. Witneſs the woful effects of the Alexandrian controverſie, wherein we have ſeen Council condemning Council, and one Prelate another.

Whom would it not grieve to ſee the Mitre and the Croſier ſtrangely converted into the Helmet, and the Partizan; and ſuch ingenious cruelties practiſed upon one another, as quite out-did the bloody Pagans? So that a Heathen complained, Nullae infestae hominibus beſtiae ut ſunt ſibi ferales plerique Chriſtianorum, Ammian. Marcel. No Wolves nor Tygers, nor beaſt of prey are ſo hurtful to man as very many Chriſtians are to one another. What Ingenuous Chriſtian is not troubled to hear Julian beſpeaking diſſenting Chriſtians. Audite me quem Alemanni audierunt, & Franci, i. e. hear me whom the barbarous Nations have heard: To hear Marcus Antoninus; O Marcomanni, O Quadi, O Sarmatae tandem alios vobis inquietiores inveni; at length I have found ſome others more ſeditious and more unquiet than your ſelves: So that a Pariſian maſſacre, a Guiſian league, or a Powder-Treaſon, and that too for Religion's ſake (the more's the pity) is no great wonder in the World. But O tell it not in Gath, nor publiſh it in the 2 Sam. 1. 20. ſtreets of Aſcalon, leſt the Daughters of the Philistins rejoyce, leſt the Daughters of the uncircumciſed triumph.

The Great Euſebius complained that 〈 in non-Latin alphabet 〉 . the forementioned Alexandrian diviſion cauſed the venerable divine doctrine to undergo the impure ſcorns and ludibries even of the Pagans in the midſt of their Theaters. And how much Religion ſuffers in theſe late days by theſe means amongſt weak men, who cannot, or will not diſtinguiſh betwixt humane paſſions, and divine revelations, I need not now remember. What devaſtation the holy houſe, the Sambanite, and the fatal pile have they made in the World! We have ſeen Princes unthroned, Prelates unchaired, and people over run with fire and ſword, and all for Religion.

Tantum Relligio potuit ſuadere malorum?

For Religion did I ſay? no St. James has better reſolved that queſtion, 〈 in non-Latin alphabet 〉 , whence are wars and fightings? are they not from your pleaſures? by a Metonymy, i. e. for the deſires of things rather pleaſurable than neceſſary for humane, or divine life.

Divitis hoc vitium eſt auri, nec bella fuere Ex cupiditatibus odia diſſidia, diſcordiae, ſeditiones, bella na ſcuntur, Ci • . 1. de Fin. Faginus adſtabat cum ſcyphus ante dapes.

When men drank in a treen diſh, there were no wars.

Our hatred, diſſenſions, diſcords, ſeditions, our holy and unholy wars are from our luſts, our envy, our pride, our avarice, and our ambition: So that a great part of our ſufficiency for theſe things is a cordial endeavour after an univerſal purity of heart, and life.

And therefore the beſt Philoſophers do frequently diſcourſe of their 〈 in non-Latin alphabet 〉 , purgative vertues as neceſſary to preſerve the ſoul for the knowledge of the moſt excellent, and uſeful truths. For into a malicious ſoul wiſdom ſhall not enter, nor dwell in the body that is ſubject Wiſ. 1. 〈 in non-Latin alphabet 〉 . unto ſin. Wickedneſs is deſtructive of principles; and this notion is agreeable to the ſence of all mankind.

Amongſt the Gentiles before a man could be imbued with the diſcipline of the Eleuſinia Sacra, or the holy things of the Magna Mater, he muſt by certain degrees, and definite intervals of time be purged from the pollutions of this life, and the ſordes of his ſins.

They had their 〈 in non-Latin alphabet 〉 , and then their 〈 in non-Latin alphabet 〉 , and their 〈 in non-Latin alphabet 〉 , and at length their 〈 in non-Latin alphabet 〉 , their publick purgations, their more recondid, their aggregations, initiations, and then their viſions: So we read no man could be conſummate in the myſteries of Mythra, unleſs having paſſed through many degrees of puniſhments, 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 . 〈 in non-Latin alphabet 〉 , i. e. he preſent himſelf holy, and unhurt. He muſt go through fire and water, hunger and thirſt, great travels and ſuch like, 80 in number: Firſt, 〈 in non-Latin alphabet 〉 , and then the 〈 in non-Latin alphabet 〉 , The lighter, then the more labourſome, 〈 in non-Latin alphabet 〉 , ſo the Candidate is conſummate.

So the Primitive Chriſtians always cauſed the Via purgativa to precede the via illuminativa, from whom the myſtical Divines had it. So the pretended Dionyſius diſtinguiſhes the operation of the ſacred Myſteries into three actions 〈 in non-Latin alphabet 〉 . divided by their proper rites and ſeaſons, purgation, initiation, and perfection.

The like we may obſerve in the whole procedure of the antient Church, either concerning ſuch as were to be made Chriſtians, or were to be reſtored to the communion of the faithful; and the firſt muſt go through the ſtate of Catechumens, then of competents, before they could be fideles. But touching 〈 in non-Latin alphabet 〉 . their lapſed, their diſcipline was very ſevere; They were to go through 〈 in non-Latin alphabet 〉 , four places of puniſhments, which they rarely underwent in leſs than twelve years. So true it is that the wiſdom which is from above is firſt pure, then peaceable. James 3. 17.

The reſtauration of which Diſcipline Res Deo gratior abſque dubio quam de fides dogmatis ſubtiliter diſputare extra ſcripturas; & omnes diſſenti • ntes ferro & flamma proſequi; in quo hodie ſummus pietatis apex ponitur, Iſa. Caſaub. in the Church would be doubtleſs more acceptable to God Almighty than our extraſcriptural, and ſubtle determinations of Articles of our Faith, and the proſecution of all Diſſenters with fire and ſword; which at this day is the height of ſome mens Religion; faith the Great Caſaubon. Which yet St. Paul places neither in circumciſion nor uncircumciſion, but in the new creature, i. e. in faith that works by love; or in the keeping of the 1 Cor. 7. 19. Gal. 5. 6. 6. 15. 1 Cor. 6. 9, 10. commandments of God. And which will moſt evidently appear, if we conſider that the great end, and deſign of Religion, is to entitle us unto, and inveſt us with a Life after Death, and a bleſſed Immortality.

Now let us conſider firſt what it is that ſecludes us from that State; Saint Paul will tell you it is unrighteouſneſs, Galat. 5. 19. Fornication, Idolatry, Adultery, Effeminacy, Sodomy, Theft, Covetouſneſs, drunkenneſs, Reviling, Extortion, Ʋncleanneſs, Laſciviouſneſs, Witchraft, Hatred, Variance, emulation, Wrath, ſtrife, Sedition, Hereſies, Envyings, Murthers, Revellings, and ſuch like; I have told you before, and I tell you again, ſaith the Apoſtle, That they that do ſuch things ſhall not inherit the Kingdom of God.

What is it then that admits into that Kingdom? our Lord will anſwer that queſtion. How readeſt thou, ſaith he to Luk • 10. 26. the Lawyer, who had asked him what he muſt do to inherit Eternal life. Thus I read, Thou ſhalt love the Lord thy God with all thy heart &c. (which is no otherwiſe exemplified, than by keeping his Commands) and thy Neighbour as thy ſelf; this do and thou ſhalt live, ſaith Chriſt.

Herein alſo did the antient Church place the Eſſence of Chriſtian Religion, whereof I will give you aſſurance from Witneſſes Domeſtick and Forreign.

J. Martyr; If you ſhall obſerve any 〈 in non-Latin alphabet 〉 . J. M. 2. Apolog. to live not as our Lord hath taught, 〈 in non-Latin alphabet 〉 , Let all the World know they are no Chriſtians, although they make never ſuch Orthodox Confeſſions of their Faith. So Athenagoras; No Chriſtian is a wicked man, unleſs 〈 in non-Latin alphabet 〉 . Athen. leg. he be ſuch an one as doth diſſemble his profeſſion. So Tertullian; You would have us renounce the name of Chriſtian; we are excluded if our lives be as the lives Excludimur, ſi fa • i mus quae faciunt non Chriſtiani. of ſuch as are not Chriſtians. And upbraiding to the Gentiles, that their Priſons, Mines, and Beaſts were daily cloyed with Malefactors, he tells them; There is not a Christian amongst them, Nemo illic Chriſtianus, niſi planè tantùm Chriſtianus, aut ſi & aliud, jam non Chriſtianus. unleſs he be there for his Chriſtianity only; for if he be upon any other account, he is no Chriſtian. And again; You will ſay even ſome of ours do ſwerve from the Rule of our Diſcipline, then they ceaſe to be accounted Chriſtians amongſt Deſinunt tum Chriſtiani haberi apud nos. Apol. Haec non admittet omnino qui natus à Deo fuerit, non futurus Dei filius ſi admiſe • it. Deveſtro numero carcer exaeſtuat; Chriſtianus ibi nullus niſi aut reus ſua, &c. us. And in another Treatiſe, having enumerated very many of the works of the Fleſh; he ſays, He that is born of God will by no means commit theſe things; for if he ſhould commit them, he would be no longer the ſon of God.

So Minucius Felix; Your Priſons are crowded with your own number, but not a Chriſtian amongſt them, niſi aut reus ſuae Religionis aut profugus, unleſs guilty only of his Religion, or a Runagado from it.

So Lucian in his Peregrinus tells us, They worſhipped their crucified Sophiſt, 〈 in non-Latin alphabet 〉 . Ep. 97. and lived according to his Laws. So Pliny to Trajan tells us, ſpeaking of Chriſtians, They were wont to convene on a ſet day before it was light, and there Carmen Chriſto quaſi Deo dicere ſecum invicem. Ne furta, ne latrocinia, ne adulteria committerent, ne fidem fallerent, ne depoſitum appellati abnegarent. Ad capiendum • ibum premiſcuum, tamen & innoxium. Mic. 6. 8. James 1. 27. to ſing alternatly an Hymn to Chriſt, as if he were God, and to bind themſelves by oath to no wickedneſs; but that they would commit no Thefts, nor Robberies, nor Adulteries, nor break their faith, nor betray their truſt: which done, they were wont to depart, and to meet again to eat bread in common, but very innocently. Agreeably hereunto doth the Prophet Micah reduce Religion to Righteouſneſs, Mercy, and an humble Piety; and Saint James places true and genuine Religion in Beneficence and Purity of life. So that if Chriſtians will contend as ſuch, there remains to them only a laudable Ambition to excel in Meekneſs and Humility, in Mercy and Charity, in Purity and Peaceableneſs; and not in multiplying Articles of Faith, and then like fooliſh Builders, making all of them of the foundation, whereof St. Hilary doth gravely complain to Conſtantius, That after the Councel of Nice, Chriſtians did Conſcii nobis invicem ſumus poſt Niceni Conventus Synodum, nihil aliud quam fidem ſcribi. little elſe but write Creeds.

Nor in determining fruitleſs and indeterminable Queſtions; which all Chriſtendom may truly ſay, is Fundus noſtrae Calamitatis, the Ground of all our Schiſms and Diviſions. Had the Tridentine Fathers had a right notion of Chriſtianity, they would have ſpared their Anathemata, and Geneva their, Fires, and Dort their Wagons; had they conſidered that ſuch and only ſuch Articles are neceſſary, without the explicit knowledge of which, we could not perform the conditions of the new Covenant. That is, Believe in God and Chriſt, and obſerve their Precepts, (this entitles us to the Promiſes.) They would rather have ſpent their Zeal in preaching The worthy Author of Cauſes of the decays of Chriſtian piety hath one chapter of the miſchiefs ariſing from diſputes. St. Paul's Doctrine of Repentance from dead works, and the exerciſe of Charity. For I would the Proud Diſputer, and the whole Polemick Rabble ſhould know, that neceſſary Articles are neither many, nor obſcure.

Not many. How ſuccinct was that Creed upon which our Lord built his Church. We believe and are ſure that Matth. 16. 19. thou art the Son of the living God; and this was Marthas Creed, and Salvation John 11. 27. was particularly promiſed to it. This was the end of writing St. John's Goſpel, that we might believe that Jeſus is the Chriſt the Son of God, and that John 20. 31. believing we might have life through his name. That Jeſus Chriſt was the Son of Acts 8. 37. God, was the Eunuchs Creed. So St. Paul; Rom. 10. 8, 9. This is the word of Faith which we preach, that if thou ſhalt confeſs with thy mouth the Lord Jeſus, and ſhalt believe in thy heart that God hath raiſed him from the dead, thou ſhalt be ſaved. And this ſimplicity did the antient Church retain. Irenaeus, who when he had recited that Creed, which then was not ſo long as now it is, adds, 〈 in non-Latin alphabet 〉 , Not the most eloquent of all the 〈 in non-Latin alphabet 〉 , deminorabit traditionem. Iren. l. 1. 23. Prelats in the Church 〈 in non-Latin alphabet 〉 , believes any more, and the moſt ſimple Ideot believes no leſs: the Faith being one and the ſame. They who have the greateſt plenty of words do not exceed it, and they who have the feweſt do not diminiſh it.

So Tertullian tells us, the Rule of Faith is only one, ſtable and unalterable. Regula fidei una omnino eſt ſola, immobilis, irreformabilis. Arbitratur Rex rerum abſolute neceſſariarum ad ſalutem non magnum eſſe numerum. So that it is no wonder that excellent Prince, in his Anſwer to Perrone, thinks the number of things neceſſary to Salvation is not very great. And further, his Majeſty thought there was no more expedite way to Peace, than diligently to ſeperate Neceſſaries from Non-neceſſaries, and that we might all agree in Neceſſaries; in non neceſſariis Libertati Chriſtianae locus detur, in unneceſſary Articles let Chriſtian liberty take place. The King further ſays, That if we made uſe of this diſtinction for deciding of Controverſies Videſis reſponſionem ad Epiſt. Card. Per. Londini 1612 at this day, there would be neither long nor fierce Contention amongſt Pious and Modeſt men, about Articles abſolutely neceſſary; Nam & pauca illa ſunt, & ferè ex aequo ab omnibus probantur, i. e. That they are both few, and upon the matter receiv'd by all who would be accounted Chriſtians. Nay that learned and pacifick King doth ſo much value this diſtinction, for the leſſening of Controverſies, which excerciſe Gods Church, that he judges it the Duty of all that are ſtudious of Peace, diligentiſſimè hanc explicare, urgere, docere, moſt diligently to explicate, urge, and teach it.

And this is but the breathing of that Spirit which influenced the first and beſt Ages of the Church. How elſe ſhall we underſtand Juſtin Martyr, who anſwering that objection of Trypho, That Christ ſhould be God before the 〈 in non-Latin alphabet 〉 . World was, and be made man and be born, and yet not be born according to the manner of men; 〈 in non-Latin alphabet 〉 : i. e. (ſaith Trypho) it ſeems to me not only incredible, but alſo fooliſh. The holy man anſwers, If I cannot demonſtrate that he did pre-exiſt, the Son of him that made the Ʋniverſe, and was a Man born of a Virgin; herein only 'twas ſit to ſay I was miſtaken; but not to deny that he was the Christ, if it ſhould 〈 in non-Latin alphabet 〉 . Videſis Juſt. Mart. p. 63. Edit. R. Steph. 〈 in non-Latin alphabet 〉 . Cyril p. 101. 〈 in non-Latin alphabet 〉 . appear that he was a Man born according to the manner of men, and be demonſtrated that he was made the Chriſt by Election: For there are ſome friends, quoth he, of our Profeſſion, who do confeſs him to be the Chriſt, yet do affirm him to be a man born according to the manner of men.

So Cyril of Hieruſalem. That God hath a Son, that you are to believe; but be not ſo curious as to enquire into the Modus of that Filiation; for if you ſeek it you ſhall not find it. Do not flie too high, leſt you fall, but attend to thoſe things alone which he hath commanded you. And a little after he tells 〈 in non-Latin alphabet 〉 &c. It is ſufficient to aſſiſt thy Piety to know that God has but one Son.

So Gregory Nazianzen, ſpeaking of the holy Spirit, tells you. There are that do depreſs him into the degree of a Creature & they he ſays, are injurious, and bad, 〈 in non-Latin alphabet 〉 . Nazianz. Orat. 44. pag. 709. and the worſt of ſervants; There are that think him God, and they are Divine Spirits, and of clear, and bright underſtandings. There are that name him ſo, if it be in preſence of men of good judgement. They are noble ſouls; but if in preſence of weak Christians, they are not wiſe diſpencers of the word: 'Tis all one as to caſt a pearl into the dirt to object the voice of So the Greeks if they believed the proceſſion of the holy Ghoſt from the Son, yet did not condemn thoſe of Hereſie, who did not. See the Judicious and Learned Doctor Stilling. in his Rational Account, pag. 10, 11, 12, 13. Thunder or the brightneſs of the Sun to a weak ear, or eye, to give ſolid meat to him that needs and uſes milk.

And to theſe excellent men I ſhall ſubjoyn a worthy Prelate of our own See relation of a conference, p. 25. Church, who conſidering the proceedings of Rome, in the Article Filioque concludes, 'tis hard to add and to anathematiſe too. All which paſſages cannot For the modus of that Proceſſion. See Cyril late Patriarch of Alexandria to the Pious and Learned Ʋtenbogard. 〈 in non-Latin alphabet 〉 . Epipham. Ego me refero ad illas ſcripturae voces, quae jubent invocare Chriſtum, quod eſt ei honorem divinitatis tribuere, & plenum conſolationis eſt, 〈 in non-Latin alphabet 〉 . Melancthon, Ep. 140. p. 708. be underſtood without that Royal diſtinction of neceſſary Articles and non-neceſſary. And ſo we ſee what ſtreſs holy and good men laid upon the niceties of the Chriſtian Faith.

Yet all this notwithſtanding the boutefeues and incendiaries of Chriſtendome, ſuppoſe, nor Creed, nor Scripture ſufficient to make up an Orthodox Chriſtians Confeſſion of Faith. To all ſuch ſuperfine wits, I ſhall oppoſe Tertullian; What is Athens to Jeruſalem, or the Academy Quid ergo Athenis & Hieroſolumis, quid Academiae & Eccleſiae, quid haereticis & Chriſtianis. Viderint qui Stoicum & Platonicum & dialecticum Chriſtianiſmum protulerunt. De Praeſcript. C. 7, 8. Nobis curoſitate non • ſt opus poſt Chriſtum Jeſum, nec inquiſitione poſt evangelium. Cum credimus nihil deſideramus ultra credere. Hoc enim prius credimus, non eſſe ultra quod credere debeamus. to the Church, or Hereticks to Chriſtians. Let them ſee to it who have introduced a Stoical, Platonick, or a ſubtle Christianity. What needs any curioſity after and beyond Chriſt Jeſus, or farther diſquiſition after we have receiv'd the Goſpel. So ſoon as we believe we deſire nothing farther than to believe: for this we firſt of all believe, that there is nothing further that we ought to believe.

In vain I ſay did he adore the fulneſs of the Scripture, and provoke the ſhop Adoro Scripturae plenitudinem. Adverſ. Herm. c. 22. of Hermogenes to ſhew where the matter in controverſie was written, if not to bid him fear, that woe which is denounced againſt all ſuch as add to, or detract from the Sacred Scriptures. In vain did 〈 in non-Latin alphabet 〉 . Euſeb • us l. 5. c. 16. Apollinaris fear to write againſt the Hereſie of Miltiades, leſt he ſhould ſeem to ſome men to make additions to the Doctrine of the New Teſtament. To or from which he may neither add nor ſubſtract who would inſtitute his life according to the precepts of the Goſpel. They who think they can ſpeak more properly than the Wiſdom of God has ſpoken, let them reconcile themſelves to Athanaſius, who avers the Sacred and Divinely inſpir'd 〈 in non-Latin alphabet 〉 . Orat. cont. gentes. Scriptures are abundantly ſufficient for the declaration of the truth: and to Saint Baſil who makes it without all doubt a 〈 in non-Latin alphabet 〉 a manifest falling from the Faith and a most certain proof of pride 〈 in non-Latin alphabet 〉 , either to reject any thing De vera fide, p. 251. J, 10. that is written, nor to introduce any thing that is not written; Our Lord having ſaid my ſheep will hear my voice, and a ſtranger will they not follow, but will flee from him; for they know the voyce of ſtrangers. And again, enquiring of what mind the 〈 in non-Latin alphabet 〉 ought to be, he ſaith he would have them always to fear leſt he ſhould affirm or determine any thing beſides the Will of God 〈 in non-Latin alphabet 〉 , Regul • brevior. 98. without controverſie laid down in the Sacred Scriptures, leſt he be found a falſe witneſs of God. And again he tells us 'tis the property of a faithful miniſter to preſerve intire and without the adulterate mixtures of any other Doctrines, that which was concredited to him by his 〈 in non-Latin alphabet 〉 . de Ver. fid. p. 249. merciful Lord to be communicated to his fellow ſervants, and he aſſigns irrefragable reaſon; becauſe neither our Lord, nor the Spirit of God ſpake from themſelves: Nay a little after he tells us, he would ſpare to uſe ſuch terms and 〈 in non-Latin alphabet 〉 . de ver. fid. p. 25. words, which in ſo many ſyllables are not found in the divine Scriptures, though they did retain the ſame ſence; and aſſigns this reaſon for it; ſuch kind of terms and words, beſides their novelty, 〈 in non-Latin alphabet 〉 , are apt to innovate the ſence of things, and were never found uſed by holy men heretofore; Theſe I have by all means declined, 〈 in non-Latin alphabet 〉 , as ſtrange and forreign to the holy Faith. Nothing can be more concluding, unleſs I ſhould end this obſervation with that voice out of the Cloud, which ſaid, This is my beloved Son in whom I am well Mat. 17. 5. pleaſed, Hear ye him.

Nor Obſcure. Though ſome men think nothing makes a Solemnity but Shades, Cette parole contient nettement & clairement, tout ce qui eſt neceſſaire pour former la Foy & pour regler le Culte, les Moeurs, ſaith the learned Claude in his Anſwer to Arnaud. lib. 1. c. 4. ſpeaking of God's Word. Nay he further adds theſe excellent words; Il eſt aiſe meſme aux plus ſimples, de juger ſi le Miniſtere ſous le quel nous vivons peut conduire au ſalut, & per conſéquent ſi noſtre Societe eſt la veritable Egliſe. and therefore introduce their divine notions like Homer's Deities, always cloathed with Cloud. They repreſent our Lord as another Sphynx, that they might be reputed the only Oedipus's in the World; but can we think that he, who was diſcloſed from the boſom of that God, who dwells in inacceſſible light; he whoſe name is 〈 in non-Latin alphabet 〉 the Eaſt or the Morning; he who is the Sun of Righteouſneſs, 〈 in non-Latin alphabet 〉 the true and genuine Light, who was cloath'd with Light upon Mount Tabor, and in that Garment appeared unto the perſecuting Saul; he who brought Life and Immortality to light, and whoſe Diſciples are the light of the World; that he diſcourſes Aenigmata, Myſteries and Darkneſs. We find him in his famous Sermon upon a Mountain indeed, but below the Clouds. Can we think it that that God who appeared in a pillar of Fire under the Oeconomy of Moſes, appears only in a pillar of Cloud under the diſpenſation of Chriſt? Is there no light in the Sun that fountain of Light, becauſe the blind man doth not ſee it? No, no, to the Law and to the Teſtimony, if they ſpeak not according Eſay 8. 20. to this word, it is becauſe there is no light in them. Tell me not there are 〈 in non-Latin alphabet 〉 , 2. Pet. 3. 16. Homil. 3. in 2. Theſſ. ſome things hard to be underſtood. St. Chryſoſtom ſolves that, 〈 in non-Latin alphabet 〉 , all neceſſaries are clear and manifeſt. So Hilary; Almighty God doth not Non per difficiles nos Deus ad beatam vitam quaeſtiones vocat, nec multiplici eloquentis facundiae genere ſolicitat. In abſoluto nobis ac facili eſt aeternitas. Jeſum ſuſcitatum à mortuis per Deum credere; & ipſum eſſe dominum confit • ri. De Trinitat. lib. 10. p. 231. Am. Marcel. 21 Religionem Chriſtianam abſolutam & ſimplicem anili ſuperſtitione confund • ns. 1 Tim. 6. 3. Tit. 1. 1. 〈 in non-Latin alphabet 〉 ſignificat id quo tenditur Grotius in loc. In id enim datur & fides & cognitio ut piè vivatur. invite us to a bleſſed Immortality by hard queſtions, nor doth he ſollicit us with any great variety of a copious Eloquence; but propounds Eternity to us upon plain and intelligible terms, when this is all, even to believe that Jeſus was raiſed from the dead by God, and to confeſs him to be the Lord. And a heathen Hiſtorian doth complain of Conſtantius, That he did perplex the Chriſtian Religion, a Religion plain and intelligible enough, with ſuperſtition and dotage.

For in the firſt and beſt Ages of the Church, Religion did not conſiſt of Syſtems of abſtruſe and difficult Speculations, nor dry and barren Opinions; but there was a ſpecial care had that their Theological notions were 〈 in non-Latin alphabet 〉 ſuch as tended to a vertuous and pious life, and did not directly contradict the conditions of that Covenant by which we claim eternal happineſs; ſuch as are the fatal pre-determinations of mens eternal ſtates, and the ſervitude of humane minds; which pair of Dogmata, like Hippocrates his Twins, laugh and cry, live and die together. If there be any that are vertuous and conſequently happy 〈 in non-Latin alphabet 〉 , naturally and fatally ſuch. Such an one I would eſteem an Hero ſprung ex ſtirpe Deorum;

— 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 .

You'd think him not born of Mortal parents, but to be of divine extraction. But that a Good and Righteous God hath decreed from all Eternity, to bring into being innumerable myriads of Souls, who let them do what they will and can, are irreverſibly determined to unſpeakable torments; ſo great and ſo exceeding, that all the racks and tortures the witty cruelties of enraged Tyrants could ever invent or execute, would be eaſe and pleaſure in compariſon of them, and that theſe pangs ſhould remain freſh upon them for ever and for ever; this ſaith a learned and pious perſon Videſis Myſt. of Godl. 〈◊〉 . c. 2. is the repreſentation of that ſowr Dogma, which he juſtly accuſes of being contradictious to Reaſon, and blaſphemous of God; and after tells you a great truth, That the ſerious and imperious obtruſion of ſuch a diſmal conceit as this, for one of the greateſt Arcanums of Religion, is enough to make the free ſpirit, and over inclinable to prophaneneſs, to queſtion the whole frame of it. And that this ſhould be done by men who pretend they would advance vertue, piety and prob •• y in the World, is a great argument that they So Suetonius tells us of Nero he was Religionum negligentior, quia perſuaſionis plenus cuncta fato agi. Ac vide ſeculi furores, Certamina Allabrogica de ſtoica neceſſitate tanta ſunt, ut carceri incluſus ſit quidam qui à Zenone diſſentit, ſaith Melancthon to Joach. Camerarius. Ep. 796 p. 923. The ſame Melancthon to Gaſpar Peucer relating the ſame paſſage, cries out, O rem miſeram! doctrina ſalutaris obſcuratur peregrinis diſputationib us underſtand not the conſequence of their own Dogmata ſo well as the Tragedian did.

Solvite mortales animos, curiſque levate, Tot que ſupervacuis animū deplete querelis; Fata regunt orbem, certâ ſtant omnia lege.

Caſt away your cares, and forbear your fruitleſs complaining, for Fate governs the World, and nothing can fall out otherwiſe than it does.

And to introduce the Servitude of humane minds, doth neceſſarily ſubvert all Law, Diſcipline, and Religion, the ſum whereof is contained in the Precepts of Obedience, the Promiſes of Rewards, and the Threatnings of Puniſhments; but he that acts from an inevitable neceſſity, is uncapable of a commandement; that which could not be otherwiſe neither merits the praiſe of obedience, nor the reproach of diſobedience. We praiſe not the Sun that he riſes upon us, and ſpreads his comfortable beams in our hemiſphere; nor the Clouds that they drop fatneſs. We know they can do no otherwiſe; 'Tis ſo with Man under theſe Adamantine bonds of Fate: •• ud eſt nocens quicunque non ſponte eſt nocens.

And now could I account for the Degeneracy of Chriſtendom from any other cauſe, I would have conſidered no other Opinions. When I look into the Roman Communion; the multitude of their Indulgences, and Pardons, their ſlight and ſuperficial Penances, their eaſie Promiſes of ſecurity to careleſs ſinners, muſt needs be acceptable to ſuch a kind of people as have a mind to enjoy this World as well as that to come, and ſo that part of the wonder ceaſes: But,

Iliacos intra muros peccatur & extra.

The Reformation is faulty too; which makes me think ſome bad doctrines do too much influence their lives. Such as De Juſtitia Chriſti imputata nobis, quaſi eam omnem praeſtitiſſemus, & dc fide, quae illam juſtitiam ſic imputatam amplecti debeat, nullum eſt verbum in ſacris literis. Grotii Votum ad Articulum IV. an imaginary Righteouſneſs, an empty Faith, no neceſſity, no poſſibility of keeping the Commandments of Chriſt. What ſhould they do with a righteouſneſs of their own, who do expect to be made as perfectly righteous as the holy Jeſus the Son of God, by the imputation of a righteouſneſs not their own? Why ſhould they not ſet up their reſt in a Faith preſcinded from Charity, who vapour to the World, Quam dives ſit homo Chriſtianus ſive baptizatus, qui etiam volens non poteſt perdere ſuam ſalutem, quantiſcunque peccatis, niſi nolit credere. And what neceſſity, what poſſibility of keeping the Commands of Chriſt, when St. Paul is carnal, ſold under ſin, does not the good he would, and does the evil he would not.

And ſo according to theſe mens Divinity, the meaſure of St. Paul's Vertue and Obedience, and of every Regenerate man ſhall be the ſame with the Pagan's in Lactantius, Medeas in Euripides, and Lesbonicus's in Plautus. Volo equidem non peccare, ſed vincor; indutus ſum enim carne fragili & imbecilla: haec eſt quae concupiſcit, quae iraſcitur, quae dolet, quae mori timet; itaque ducor invitus, & pecco, non quia volo, ſed quia Cogor; ſentio me & ipſe peccare, ſed neceſſitas fragilitatis impellit, cut repugnare non poſſum l. 4. c. 24.

The Pagan, Volo equidem non peccare, ſed vincor, &c. In good truth, I would not ſin but I am overcome, I am cloath'd with frail and weak fleſh, 'tis that which luſts, grievs, and fears to die; therefore I am led unwillingly, and I do ſin, not that I would, but I am compelled. I do perceive I do ſin; but that frailty whereto I cannot reſiſt doth neceſſarily enforce me to it.

So Medea;

〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 . I very well underſtand the horrid Crimes I am about to accompliſh; but my paſſion is too hard for my reaſon.

So Lesbonicus;

Scibam ut eſſe me deceret; facere non quibam miſer. Ita vi Veneris vinctus miſer, otio captus in fraudem incidi.

I know what becomes me, but wretch that I am, I cannot do it; I am ſo taken with luſt and idleneſs, it is that deceives me.

But to this place I ſay no more, but only obſerve that memorable accident which befel the famous Nicolas Zitinius, who was put up by a Synod of the Reformed to explicate that Paragraph of St. Paul, agreably to the modern ſence of our Genevenſian Maſters; and he did, ſaith a noble Author, eo Concilio rem ſtrenuè aggredi, briskly undertake the deſign: but at length coming to thoſe words, I thank God through our Lord Jeſus Chriſt, haeſit attonito ſimilis, was aſtoniſhed. But after he had recollected himſelf, he broke out into theſe words: Ecqua vero eſt iſta liberatio? What deliverance Ecquod beneficium illud quod tantas Apoſtolo grates expreſſit? an quod in tanta eum peccati ſervitute detineri neceſſe fuit? hoc vero mihi equidem probari nullo pacto poteſt. Ego igitur, inquit, pariter ingentes patri luminum ago gratias, quod mihi nunc ab errore liberato veritatis ſuae lucem adoriri voluit. is that? What benefit is that which drew ſo great thankfulneſs from him? was it that he was neceſſarily detained under ſo great bondage unto ſin? I can by no means think ſo; therefore, quoth he, I give all poſſible thanks to the Father of Lights, who hath now cauſed the light of truth to ariſe upon and deliver me from my error.

But whilſt Zealots and high pretenders to Religion, do againſt the ſence of firſt and beſt Ages of the Church, depretiate and vilifie moral honeſty, and obtrude ſuch falſhoods as are pure contradictions and impoſſibilities, and that Qui innocentiam colit, Domino ſupplicat; qui juſtitiam, Deo libat; qui fraudibus abſtinet, propitiat Deum; qui hominem periculo ſurripit, optimam victimam caedit. Haec noſtra ſacrificia, haec Dei ſacra ſunt. Sic apud nos religioſior eſt ille qui juſtior. Min. Fel. with the ſame gravity, authority, and importunity as they do the holy Oracles of God, it will ſtartle prudent and conſcientious men; but gratifie the prophane and atheiſtical Spirit, who willingly takes this advantage againſt the whole frame of Religion, as if there were no truth in it.

But in vain do I object unreaſonableneſs to theſe men, who diſclaim the uſe of their moſt noble Faculty in their affairs of greateſt importance; and that they may be always like themſelves, they think they have reaſon ſo to do. As Myſt Godl. p. 495. if they had never read, Try all things; hold faſt that which is good; believe not every ſpirit, but try the ſpirits whether they be of God or no; be ready to render a reaſon of the hope that is in you. Thus St. Paul. If the blind lead the blind they both fall into the ditch: Why of your ſelves do you not judg that which is right, ſaith our Lord? All which ſpeeches, if they do not adviſe men to make uſe of their Reaſon in the choice of their Religion, ſaith an Excellent perſon (dulce Mr. Chillingworth. p. 97. Decus & Praeſidium noſtrum, the ſtrength and ornament of our Church) I muſt confeſs my ſelf to understand nothing. It was indeed the ſaying of Apelles in Euſebius 〈 in non-Latin alphabet 〉 , Euſeb. l. 5. 19. we muſt by no means examin the Faith. But Ludovicus Vives tells Alfaquinus a L. Viv. de Ver. fid lib. 6. 1. p. 546. Lugd. Bat. 1639. great truth. Tutiſſimum mentiendi genus eſt nolle rationem eorum quae dicas reddere: It is the ſafeſt way of lying, to refuſe a reaſon of what you do affirm, and to intitle God to your dreams. And the great Hugo Grotius ſaith, Meritò ſuſpecta Lib. 6. de verit. merx eſt, quae hac lege obtruditur ne inſpici poſſit; you may juſtly ſuſpect ſuch wares as are ſold unto you upon condition you may not look upon them. And a famous Prelat of our own Church, would have Bp. Laud Rel. p. 76. no man think the Myſteries of Faith contradict reaſon, or the principles thereof. And a worthy perſon now living, hath plainly told the World that That Religion is certainly falſe at the bottom, that will not ſuffer it ſelf to be enquired into by Reaſon.

And this was alſo the ſence of other men, who are in reputation for wiſdom. Melchior Canus; Faith is not repugnant Fides ſane eum natura non pugnat, ſed conſentit; nec diſſident humana & divina ratio, ſed cohaerent. Ʋtraque verum eſt, nec verum vero adverſatur. Ʋ traque eſt à Deo, nec ſibi contrarius eſt Deus. Melc. Can. C. C. fol. 358, 359. Col. Agrip. 15 • 4. unto Nature but agreeable unto it, nor doth humane and divine reaſon diſſent but accord. Each is true, and one truth is not oppoſite to another; each of them is from God, and God is not contrary to himſelf. And further he tells us; It is the cuſtom of unlearned men, ſuch as are Saracens, Pagans, Hereticks, ut coeca & temeraria Sectae ſuae Dogmata ſine judicio amplectantur, & quae diſquiſitione egent maximè, ſine ulla diſquiſitione recipiant; that they ſwallow down without any judgment every fooliſh and temerarious Dogma of their own Sect, and receive without any diſquiſition thoſe doctrines that moſt of all need it: And after he hath moſt excellently perſtringed this folly, he oppoſes the divine method to it, and tells us, the Wiſdom of God homines humano more inſtituit & erudit, i. e. rationales rationibus, inſtitutes and inſtructs men after the manner of men; that is, reaſonable creatures with reaſons. But I ſhall end this with the teſtimony of Athanaſius, whoſe reaſon is as great as his authority, he hath a little Tract on purpoſe againſt ſuch as would have men believe 〈 in non-Latin alphabet 〉 . i. e. abſolutely, and never conſider what is or is not fit to be believed; and in the body of that diſcourſe, there is one paſſage which I cannot but exſcribe. 〈 in non-Latin alphabet 〉 Athan. Tom. 2. p. 325. Ed. Par. 162. 〈 in non-Latin alphabet 〉 , i. e. Muſt I believe without all reaſon? must I not enquire whether the notion be poſſible, uſeful or decorous? whether it be grateful to God, congruous to Nature, and conſonant to Truth? whether it be conſequent from the Text, agreeable to the Myſtery, and worthy of Piety? 〈 in non-Latin alphabet 〉 ; What profit is there in a Scheme of unintelligible things? or like a Parrat or an Eccho to reverberate a ſound empty of mind and ſence?

But this Novelty, amongſt the reſt, minds me of the Precept of the Prophet; Stand in the ways, and ſee, and Jer. 6. 16. ask for the old paths, where is the good way, and walk therein, and ye ſhall find reſt for your Souls.

And here let me mind you my Brethren of the Clergy, of a Canon of our own Church, yet in force, ſpeaking of Preachers.

Imprimis vero videbunt ne quid unquam doceant pro concione quod à populo religioſe teneri & credi velint, niſi quod conſentaneum ſit doctrinae veteris aut Novi Teſtamenti, quodque ex illa ipſa doctrina catholici patres, & veteres Epiſcopi collegerint. A Canon which I read many years ſince; but never reſented its worth, until by an inſpection into ancient divinity I found how different it was from that which now reigns in our Pulpits and Preſſes. And here let me obſerve for the ſervice of my younger Brethren, whoſe reading reaches not beyond Geneva; that thoſe Apples of ſtrife couched under the Quinquarticular queſtion, as they are apt to determine them, are as perfect a piece of Novelliſm as any other notion we contemn under that name at this day.

He that thinks the liberty of humane minds is injurious to God's Grace, or prejudicial to the faith and comfort of Chriſtians, accuſes thoſe famous Martyrs Ignatius, Irenaeus, Juſtin and Cyprian, together with Athanaſius, Baſil, Nyſſen, Nazianzen, Chryſoſtom, Ambroſe, and Jerome of the ſame crime.

And farther, let me mind you of the Anathemata of the Synod of Arles. Let Anathema illi, qui per Dei praeſcientiam in mortem hominem deprimi dixerit. Anathema illi, qui dixerit illum qui periit, non accepiſſe unde ſalvus eſſe poſſet. Anathema illi, qui dixerit Vas contumeliae non poſſet aſſurgere ut ſit vas in honorem. Anathema illi, qui dixerit quod Chriſtus non pro omnibus mortuus ſit, nec omnes homines ſalvos eſſe velit. him be Anathema who ſhall ſay that the divine Preſcience doth cauſe any man's death. That he who periſhed had not grace enough to be ſaved. That a veſſel of diſhonour could not riſe to be a veſſel of honour. That Chriſt did not die for all men, and would have all men to be ſaved.

I might farther inſtance in the novel ſence of that famous Paragraph to the Romans, which as a great man obſerves, no man takes up but he that hath a Luſt to ſerve; and could eaſily ſhew you that the antient Church were all for a Metaſcematiſmus in the words; and that St. Auſtin himſelf, when he underſtood it worſt, underſtood it better than his pretended followers now do. And thus have I imperfectly pointed out the cauſes of the decay of Chriſtian Charity in the World, and the fomes of thoſe ſcandalous diſcords which vex Chriſtendom at this day, ridente Turcâ, nec dolente Judaeo.

And now I ſhall end with a ſuccinct Paraeneſis to you that have vouchſafed your preſence and patience. And firſt to you my Brethren of the Clergy. Methinks I hear our Lord and Maſter Chriſt like another Joſeph beſpeaking his Brethren, going to their Father to Canaan, See that you fall not out by the way. Have ſalt in your ſelves, and have peace one with another. St. Paul propounds a great Queſtion 〈 in non-Latin alphabet 〉 ; Who is ſufficient for theſe things? The Pſalmiſt thought to waſh the hands in innocency was an excellent preparation to compaſs the Altars of God; and no doubt but it would prepare for that wiſdom alſo, which would make us meet to wait in the Sanctuary. My Brethren, much of the peace and proſperity of God's Church depends upon our vertuous and prudent conduct of thoſe affairs concredited to our truſt. We are conſtituted the Guides of Souls; and in a ſence to bear the Keys of the Kingdom of Heaven; but whilſt it ſuffers violence and the violent take it by force, let us ſee to it, that we our ſelves be not ſhut out.

Let us remember the Age we live in, 'tis nice: Many will not drink the waters of life, if offered to them in an unclean Chalice; they will not take the moſt medicinal doſe, if it be prepared with foul hands. It is Philoſophical and Rational; Abſurdities will not go for Myſteries; weak and indemonſtrable Propoſitions will not paſs for ſupernatural Verities; nor humane Preſumptions, for divine Revelations. Let our Diſcourſes be ſtrong and uſeful, that no prophane wit may ſay of our Exerciſes, as Gallen reproached the doctrine Nihil tradatur populo niſi quod & indubitatum eſt, & ad fidei negotium neceſſarium, & ad piè vivendum conducibile, ſaith the great Eraſmus Epiſt. lib. 24. Epiſt. 1. 〈 in non-Latin alphabet 〉 . of Moſes and Chriſt; it was 〈 in non-Latin alphabet 〉 , They are indemonſtrable. I could not read without great affection an Obſervation of the learned Dr. Andrews (in his Concio ad Clerum in a Provincial Convocation) of ſome men who did involare in hunc locum, hoc divinae ſapientiae Solium, and what does he here? hic ad Clepſydram 〈 in non-Latin alphabet 〉 cohaerentia, non cohaerentia, ſcabra, putida, inſulſa, nec cocta, nec condita, praecipitare ad nauſeam uſque, & hoc ſcilicet concionari dicitur; This is to preach forſooth; too too lively a Character of many a Preacher in theſe days. Let's for Chriſt ſake ſee our Doctrine and our lives be pure and pacifick. If our Doctrines be doubtful and litigious, and our Lives be careleſs and ſcandalous, (but I'le rather uſe the words of the pious Author) Si Doctrina ludibrium, ſi Vita ſcandalum, fortaſſe non momento uno, non ictu oculi; ſed ſenſim tamen ſeneſcet, evaneſcet, tendet ad interitum Ordo veſter 〈 in non-Latin alphabet 〉 . Nay I'le add a few words more of that good Man from the ſame Paragraph. Enimvero niſi vos vobis hac parte caveatis, optimi Principis gratia, Procerum favor, Legum terror diu vobis cavere non poterunt. But 〈 in non-Latin alphabet 〉 . Well, you ſee Purity and Peace is in the precept of our Lord; the beſt method I know to derive it into our hearts and lives, is laid down in this ſudden diſcourſe; eſpecially in that obſervation of the Learned King, who would have us diſtinguiſh between Neceſſaries and Non-neceſsaries, and tells us the duty of every peaceable Divine is to explicate, to urge, to teach that diſtinction.

And for your divertiſement, now and then if you ſpent ſome time in Nazianzen's Apology, Chryſoſtom de Sacerdotio, and the 81. Paragraph of Mr. Hooker's Eccleſiaſtical Polity; as you would have no cauſe to repent your pains, no more ſhould I that have put you in remembrance ſo to do.

And now my Brethren of the Laity, let me ſpeak to you in a few words, You are concerned in the Text as well as We. Purity and Peaceableneſs becomes you, if you will comport with the precept of our Lord: have you any pride that extimulates and provokes you ſometimes, (to uſe the Prophet's expreſſion) to ſtrive with the Prieſt; and, which is worſe, to run from the Communion of that Church which bore you on her knees, and nouriſhed you with her breaſts? have you any Avarice, which when you fled from Idols praecipitated you into Sacrilege? theſe would be ſalted out. Well, Peaceableneſs you ſee is your duty, and Purgation in order thereunto. Schiſm is the direct contradiction to my Text; and you perceive how little reaſon any one hath, ſo to requite the Prudence and the Charity of that Church, wherein we have had the happineſs to be educated.

Are the conditions of her Communion ſinful? Or are you obliged to profeſs that which you believe is falſe, or practiſe that which you know is ſinful? Let me requeſt in her behalf, that you would not make the Sentiments of every angry Son of hers the meaſures of her Charity: or if you ſpy the tokens of Avarice, or Ambition on other of her Sons, you would not make them the meaſures of her Piety.

What is it that frights you from her Communion? It muſt certainly be reduced to her Doctrine, or her Manners. Doth ſhe teach any ſuſpected Doctrines? what then? ſhe diſclaims infallibility: though it may be ſhe is nearer it than thoſe that talk loudeſt of it. She gives you leave to ſuſpect; nay deſigns by her ſubſcriptions (which yet are not required from you) but an Inſtrument of peace; if the beſt, and moſt learned Bps. Laud, Bramhall, Sanderſon. of her Sons do know her mind. Does any of her Doctrines deſtroy ſalvation? Indeed they of Rome ſay Proteſtancy unrepented deſtroys ſalvation; but I think neither you nor we have cauſe to believe them. Well then, if Salvation may be had with us, Take heed you don't run the hazard of it by an unneceſſary Separation from them here, whom (if ever you come to heaven) you muſt accompany hereafter. But are her manners defective? what do you mean? She teaches you to believe by the Apoſtles Creed, to pray by the Example of her Lord, and to live by the Precepts of her Saviour.

But you ſee ſome indications of carnality upon her Children; like enough; and ſo you might in the Children of Apoſtolick Churches, and may in the moſt confident pretenders to the moſt primitive Reformation. I have done. Methinks you ſhould grant me, that even in our Communion you may be as holy and as humble, as meek and as merciful, as pure and as peaceable, as perfect imitatours of the Divine Nature, as ardent lovers of God and your Neighbour as will comport with the Commandement, and entitle you to the Promiſe, which is ETERNAL LIFE.

Now to the King Eternal, Immortal, Inviſible, the only wiſe God be Honour and Glory for ever and for ever. Amen.