Peace and Holiness; IN THREE SERMONS Upon Several Occasions.  
By Ignatius Fuller.  
LONDON, Printed by Evan Tyler, and Ralph Holt, for R. Royston, Bookseller to the King's most Excellent Majesty. 1672.   

Imprimatur  
Sam. Parker. Novemb. 2. 1671.   

A SERMON AT THE Funerals Of Mrs ANNE NORTON, Widow and Relict of W. Norton late of Sherrington, in the County of Bucks Esq; July 12. 1671.  St. Paul. But thanks be to God who hath given us the victory through our Lord Jesus Christ. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Simplicius. 
By Ignatius Fuller.  
LONDON, Printed by E. T. and R. H. for R: Royston, Bookseller to the King's most Excellent Majesty. 1672.   

BRETTO NORTONO Armigero, & MARGARETAe THO. DUNCOMBI Armigeri UXORI, Unicae Proli ANNAe NORTONAe Nuper Vitâ Functae I. F.  
Hoc quale quale Munusculum, Benevolentiae & Gratitudinis Ergô L. M. D. D. D.   

To the Worshipful and well beloved the Inhabitants of SHERINGTON, in the County of BUCKS, Grace and Peace.  
My Dear Friends.  
AFter more than twenty years' Conversation with you in the same Relation which as yet I hold; Divine Providence hath at length given me a fair occasion, to let you know how much I value you. It cannot be very long before a silent, and a senseless night overtake me; and that I make my bed in the dust: That there may be some remembrance, not of me, for who, or what am I? But of that Doctrine, which I have advanced among you, or endeavoured so to do (begun already to be misreported by some) which is no other than universal Goodness, or Virtue, a Righteousness in the lives of men; or, to use St. Paul ' s words to Titus, The denial of all ungodliness 
2. 12.  and worldly lusts, and a Sober, Righteous, or Godly life in this present World: the scope and design of that sovereign Goodness of God, which hath appeared unto us in the Gospel of hi● Son. A distribution of our D●●y, comprehending all the Condition's on our part, in that Covenant mediated and transacted between God and Man, by the Man Christ Jesus, well expressed by a late Person of 
The truly Noble Lord Viscount Faukland in his Reply to Mr. Tho. White.  Honour; replying to that objection, That Christian Doctrine is not a Speculative knowledge, instituted for delight; but it is an Art of living, a Rule of attaining Everlasting bliss; wonders to hear that learned Gentleman say so, whose Religion consists of so many points, no ways reducible into practice; and then confesseth, nay contends, That Christian Religion is a Covenant between God and Man, by the entermise of Christ; that we Christians are properly concerned but in the knowledge of what are the Conditions, and Rewards proposed and promised; what we are to observe, and what to hope for; and so far forth to understand the Nature and Attributes of the Maker and Messenger of that Covenant, as may make us fully assured of the truths of the Threats and Promises contained therein. So that Noble Author. Now because there are some imaginations which do vehemently impede and hinder this Piety, and dereliction of all habitual and customary sin●, scarcely permitting him that retains and understands them, entirely to forsake them, I have often endeavoured to remove such stumbling stones out of the way of your Christian race. Such are their mistakes concerning God's Decrees, Liberty of humane minds, our Justification before God, and some others. And what Christian incumbent on the study of Virtue, and seriously contending for a blessed Immortality, but may perceive great ease in his understanding, and great encouragement in his said endeavours from a clear and distinct explication and defence of the Truth in the Articles before mentioned? If God's Decrees be irrespective, then is all endeavour and solicitude superfluous; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. St. Bus. Tom. 1. p. 343. Deus possibilta mandavit, hoc nulli dubium est. St. Hieron. adv. Polag. l. 3.  If Christ died only for a few, 'tis no duty upon all to believe in him; If men have no Wills, they can have no sins, for want of a Subject; If Christ's Precepts be impossible, they are unnecessary; If to live in sins against conviction of Conscience be the measure of Regeneration, 'tis very easy to be born again.  
If the Elect cannot fall away, and the rest never stood, all discourse against Apostasy is idle and useless; If apprehension of Christ's Merits in the last moments of our lives, and sorrow for sin against God doth forthwith translate us into the Kingdom of his dear Son; No man needs disserve here, or inhabit hereafter the Kingdom of Darkness.  
What Doctrine more grateful to flesh and blood? to the Sensualist, that embraces an Herodias, or a Dalilah; to the Mammonist, who has purloined the Babylonish Garment, or the Golden Wedge; to the Airy Chameleon, which feeds on the foul and infectious breath of the Populacy; to the idle Sluggard, who frights himself with the thoughts of a Bear or a Lion in the way. Who sees not, how such surmises do not only evacuate the force and virtue, but quite frustrate the use of the Ministry of the Word, rendering it incapable of converting the Infidel, correcting of the Carnal, quickening of the Slothful, and of comforting the tempted and afflicted? As you may see it piously and ingeniously amplified and demonstrated in the Examination of Tilenus. So that you may perceive, it was no wantonness of wit, or parts (as some will have it) but very important, yea indispensable necessity (if I would adorn that conduct and guidance of Souls which I have undertaken) that did constrain me to remove those impediments out of the way of our Christian obedience.  
If I be told, that such who have swallowed whole the Doctrine of Dort and Geneva, live good lives, and comport with the Laws of the Holy Jesus, I answer, peradventure it may be so. Although Deaths and Exiles, so cruelly inflicted upon excellent men, may entitle them to the Character of loving God, and hating their Neighbour with all their heart. Who doth not observe the partiality of their obedience; that the Factions have their Virtues and their Vices? Yea, if some duller heads live better lives than their Principles oblige them to, yet others who are wicked and witty too, defy all discourse to reform them, and refuse to forsake these Altars where they have taken Sanctuary. Our daily experience assures us, that the follies and debaucheries of men are ascribed to Fate and divine Decrees. Nor can I conceive how many men of competent understandings, without the help of these so useful Engines of sin and folly, can reconcile in themselves great immortalities, with great professions of Religion. No, no, let's not add to the difficulties from within, and from without, these needless, these foolish obstructions of our pursuit of a blessed Immortality. But I say not these things, my Friends, for your sakes, so much as for theirs who (neither knowing what I teach, nor you learn) uncharitably think all manner of evil. I shall say no more, but most vehemently beseech you, as you will answer it in the day of Judgement (when you shall be proceeded with, by that man whom God hath appointed to judge 
Act. 17. 31.  the World, according to your works, not according to your opinions) that your lives and conversations in the World be agreeable to your knowledge; and that if you know the tenor of the new Covenant, you would observe your parts of it; that you would give just, and but just respects to Truth, knowing that the peace of God is more worth than notion, knowledge, or understanding. 
Eph. 4. 3.  And that together with the verity, you would consider the necessity of every Proposition; it being in the judgement of the learnedst of our Kings, together with his excellent Amanuensis, and of all Royal and Majestic 
K. Ja●●●s. Is. Casaubon:  minds, not barely the best, but the only expedient to preserve the unity of the Spirit, (i. e. Church, which is a spiritual body) in the bond of peace.  
That you would seclude neither yourselves nor others out of the Communion of the Church; but for such causes as you have very full & rational assurance will shut them, or yourselves, out of the Kingdom of Heaven. Excommunication, if the Churches proceed be clavae non errante, being summum futuri judicii praejudicium, a vehement presumption of succeeding condemnation.  
That in your daily reading of the holy Scriptures (whose perfection and perspicuity in all necessary Articles, I have been wont to inculcate to you) you would carefully collect all the instances of your duty towards God, your Neighbour, yourselves, in all your relations to the Civil and Sacred Societies whereof you are constituent parts; and that you would acquaint yourselves with the arguments and motives with which our Lord and Master Christ, together with the blessed Apostles and Evangelists do endeavour to induce you to the observation of them. And then remember that not every one who 
Mat. 7. 21.  shall say Lord, Lord, shall enter into the Kingdom of Heaven, but he that doth the will of the Father which is in Heaven.  
All Controversies in Religion I would wish you to decline, by reason of the great damage which has thereby accrued to Religion, through the weak mesnagery, and defence of it, and to Religionists, by leavening their spirits with pride, peevishness, and passions; and so that which was designed by God to serve the noblest ends of man,  

Is by that old deceiver's subtle play,  
Made the chief party in its own decay;  
And meets that eagle's destiny, whose breast  
Felt the same shaft which his own feathers dressed.   
As the matchless Orinda sings.  
Consider much the magnificent Commendations and Characters which St. Paul gives to Charity. 
1 Cor. 13.  Let it be conspicuous in all the actions of your lives.  
I shall sum up all I shall now say to you in these 12. Rules of an holy Life, laid down by a worthy 
Dr. Jer. Taylor.  Prelate.  
1. Believe all the Articles of that Faith whereinto you were Baptised.  
2. Worship God constantly with Natural Religion, i. e. Prayers, Praises and Thanksgiving.  
3. Take all opportunities to Commemorate the Death of Christ, by the participation of his Body and Blood.  
4. Live Chastely.  
5. Be Merciful.  
6. So use the World, as that it always give place to Duty.  
7. Be Just in your Deal.  
8. Be Humble in your Spirits.  
9 Be Obedient to Government.  
10. Be Content in your Fortunes and Employments.  
11. Let the Love of God inflame you to your Duty.  
12. And if you shall be afflicted be Patient, and prepared to suffer for the Cause of God.  
These are twelve signs of Grace, and the man upon whom they are found, is the son of God, as surely as he is his Creature.  
And now, my Friends, let me assure you; that it is some trouble to me, that the first present I should make you in this manner should be a bundle of Cypress. But so our wise God would have it. I move you not now to follow her with Crowns and Hymns, nor do I understand how, nor design to prepare the incombustible Oil of the Ancients, with which I might supply a Lamp consacrated to her memory, which might burn so long as that found some while since in the Appian 
1500 years. Pancerol. Licetus. Mancinus.  Way, in the Sepulchre of Tulliola the Daughter of Cicero. But all that I design, all that I desire, is that that which was prepared for her Hearse, may adorn your Closets: Yea, that you would look upon her, and learn to live, and learn to die. In the ensuing Papers you have the Rule of our Religion, and you have an Example too. Fellow her so far as she followed Christ; and it is hard to say where she stepped aside, where she stayed behind. 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Naz. Orat. 20.  So often as you see the Armouries of her Parentage, or your left Hands remind you of her Funerals; Call to mind a great Example of Virtue and Goodness, so Illustrious, and Conspicuous, that there remained no doubt but only whether the Universality, or Sincerity of her Obedience was the greatest.  
VALE ET SALVE ANIMA O ANNAE FELICISS. NOS EO ORDINE QUO NATURA PERMISERIT TE SEQUEMUR. S. T. T. L.   
Rom. 8. 2. For the Law of the Spirit of life hath made me free from the Law of sin and death. 
THat Mortality was an original condition of Humane Nature, will appear to him, who shall consider these seven Observations following.  
1. That before Adam sinned, the procreation of man was designed; whereas, such as shall partake of the Resurrection of the dead, marry not, because they do not die.  
2. That he hungered, and was provided of meat; whereas Immortality needs neither meats nor the belly; God will destroy both it and them.  
3. That his Body was animal, which St. Paul makes all one with vile, corruptible, and mortal.  
4. That Christ Jesus, who hath taken away sin, all its force, and punishment, hath yet left his dearest Saints liable unto death.  
5. That the first man was of the earth earthy, and we, forasmuch as we die, and corrupt, are said to bear his Image. 
1 Cor. 15.   
6. That God planted a Tree of Life in the Garden, which needed not, if man had been created not liable unto death.  
7. That all the causes of natural mortality within us, or without us, did exist as well before as after Man had sinned. Yet notwithstanding, sin was the way to actual death; and that the wages of it. It being usual with God to do that upon occasion, which he hath power absolutely to do; i. e. to make use of the instances of his Dominion to serve other designs of his Providence; which help us to understand that first threatening, In the day thou eatest thereof thou shalt die the death, i. e. Thy strength supported by the tree of life shall begin to languish, and fail; Thy Oil at length shall be exhausted, and thy Lamp shall be extinguished.  
Now Death of its own nature being eternal, there being naturally no return from the privation to the habit; therein must man have been detained for ever, if our merciful God had not found out an expedient to deliver us from it, which is by his Son Jesus, whom 
Acts 2. 36.  he hath made both Lord and Christ; and hath exalted to be a Prince and a 
Acts. 5. 31.  Saviour, to give repentance unto Israel, and forgiveness of sins; and by consequence, deliverance from death. This being that very thing which St. Paul saith; The Law of the Spirit of Life hath made me free from the Law of sin and death.  
Which words are a reason, or rather a clearer explication of what he had said before, viz. That there is no condemnation to them who in Christ Jesus, that is, by Christ Jesus, walk not after the flesh but walk after the Spirit i e. who for the most part do not in their actions follow the dust and guidance of their sinful appetites, but walk according to that Gospel which the Spirit hath consigned to us; or that Virtuous habit of mind which that Spirit hath ingenerated in us; there is no condemnation to such. This Law of the spirit of life, i. e. of the quickening Spirit, having delivered us from the Law of sin 
Paraphrase of the words.  and death. That Spirit which our Lord is about to give, which leads to Eternal life, hath made me, i. e. every Christian free, first from all customary and habitual sins, then from eternal death, which necessarily follows all sinful habits and customs. By sins St. Paul understands consulted 
Strom. 2. p. 387.  and deliberated sins. So Clemens after a long discourse to that purpose, concludes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only are matters 
So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used in St. John 3. 6, 10.  which God will damn.  
When our Lord and Master Jesus Christ had triumphed over Death, and the Grave, had ascended on high, and was vested with all power in heaven and earth, than he gave gifts unto men; but no donative did so excel, as that effusion of the Spirit in the day of Pentecost, the chief and last effects and events whereof, were the deliverance of all Believers from the double tyranny of sin and death.  
Hath made me free from the Law of sin and death.  
In the words than we have a deliverance from  

Sin, the cause of Death.  
Death, the fruit and consequent of Sin.   
There is a victory over, and a deliverance from all habitual, customary, consulted, and deliberate sins to be obtained in this life; which is that true, Evangelical righteousness, which gives us at present a title to, and hereafter will actually invest us with a blessed Immortality.  
For our more distinct perception of which notion, we may consider, that Real Evangelical Righteousness admits of various degrees.  
1. The first, and lowest whereof is of them who for the most part yield obedience to the Precepts of Christ, and abstain from sin; but yet not without grievous conflicts, and great difficulties, because that although the Spirit be superior to the flesh, yet the carnal part is not altogether subdued, nor a habit of Virtue, taken in a more perfect acceptation, entirely acquired; for which cause their lapses are frequent, either for that the Appetite is assisted too strongly from external incitement, or too often surprised by error, or incogitancy.  
2. The second degree is of them who have acquired a perfect habit of Righteousness; and have so subdued the flesh, that they find either none at all, or very little difficulty in acting in the ways of God; thence consequently are more steady and uniform in the ways of Virtue and holiness, and such was St. Paul, as may be gathered from divers passages of his writings; and others such like there may be, as appears both from the sacred Book, and also from Experience itself: which will yet be more manifest, if we shall demonstrate (as by and by we shall) That there remains possible an higher degree of holiness than that we have yet spoken of; although there needs no farther proof than those plain words of our Lord, My yoke is easy, and my burden is light, i. e. to all them who are supported with a firm hope of a life after death, and a blessed immortality. And those words of St. John, This is the love of God, i. e. Metonymically, the manifestation of our love towards God, that we keep his commandments, and his commandments are not grievous. These overcome the World, and that too by their Faith, which inspires strength into them. And he that overcomes, i. e. all such things as the World objects to him, to affright and call him off from righteousness, sive prospera, sive aspera, whether smiles or frowns, to him it is easy to keep the commands of God, to him, I say, that yoke is easy, that burden is light.  
The third degree, and that the highest, is of such, who being most cheerfully incumbent on the study of Virtue, have proceeded so far, as that for some competent space of time they sin not at all, against any Precept of Christ.  
To this degree ought all Christians who are going heaven-wards, always to aspire; which state St. Paul seems mystically to call the Resurrection from 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 3. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 12.  the dead, and was the mark whereto he pressed. Not that I have already attained, neither am already perfect.  
This then is the third degree, whereunto if Christians do not attain, 'tis simply necessary they should reach the second, or the first. 'Tis praise worthy in 
Pri●ra sequentem, ho●stum est in sec●nd is out terti●s consistere. Tully.  him that endeavours to excel, to be found in the second or the third degree of Virtue.  
Yet all who would find mercy in the day of Christ, must endeavour to attain this highest degree: For all acknowledge 'tis never permitted to a Christian to sin consultatively, for that is to sin maliciously. Now unless a man shall labour to shun every sinful act (which is to aspire to this supreme degree of Piety) he sins consultatively, i. e. maliciously, which no Christian will defend. Sin becomes exceeding sinful, exceeding heavy with its own weight, if done maliciously or with deliberation. And God sometimes remits greater sins, if fallen into through frailty or ignorance, sooner than lesser sins maliciously committed.  
Again, that great study, diligence, vigilance, and labour, so exactly required of us in all our Christian Conversation, points us out our Mark and Scope, which is, to eschew every sin, and so to aspire to this highest degree of Piety.  
Are we not every where all up and down the sacred Books called upon to imitate God and Christ; to be holy as God is holy, to be perfect as our Father is perfect, to walk in the light as God is in the light, to walk as Christ walked, and to follow him? He that observes these Precepts, doth no less than aspire to the highest degree of holiness. Our imitation of God doth imply our being made like unto him.  
But lest any one should doubt the existence of this ultimate, I shall attempt its demonstration.  
1. We must endeavour after it; but no man is obliged to attempt impossible things, it would be in vain. But to attempt any thing in vain, would become neither a wise God to require, nor a wise man to endeavour.  
2. If this degree of holiness cannot be attained, than it is necessary that we sin sometimes; but it cannot be necessary that we sin; for than it would not be sin: for all sin is freely committed. 
Hand est nocens quicunqne non sponte est nocens. Ci●mens.  If there be necessity in the case, it loses the nature of sin; 'tis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, our misfortune, not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, our sin: 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, deliberate acts are punished. It cannot demerit punishment, nor be justly imputed, nor ever did the God of equity impute it to any man. But that the lapses of good men were sins, and might be imputed to them, should God use his right, is evident, for that they do, and aught to ask the pardon of them: Now where pardon is asked, there the crime is confessed; therefore good men might have abstained from the few lapses of their lives, and so not have sinned, which was the point to be demonstrated.  
3. When we daily pray that the will of God might be done in Earth, as it is in Heaven; what can we infer, but that we, as the Angels, may do his will, if our prayers are so ardent, and our endeavours so serious as God requires. Is that Petition in vain? You'll say no. Then God is as willing as able to effect it in us,; and our non-attainment doth loudly accuse our prayers, or our endeavours, or both, of languor, or remissness. For of this we are confident, that if we ask any thing according to his will, he heareth us; now what can be more agreeable to his will, than that we should be holy in our whole conversation as he is holy?  
4. Without this notion, what shall we make of the options of our great Apostle? not to single, and eximious Saints, but to entire Churches. The very God of peace sanctify you wholly. The Lord establish your hearts unblameable in holiness before God. That you may be sincere and without offence till the day of Christ. We cease not to pray that ye may walk worthy of the Lord, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, ut omnimodò placeatis Deo, i. e. that ye might every way please God; being fruitful in every good work. The God of peace make you perfect in every good work, to do his will, working in you that which is well pleasing in his sight.  
'Tis somewhat too dilute to say, here are excluded only habitual sins, or such flagitious sins which are as habits; the words being pregnant and emphatic; nor is there any just cause why we should enervate them, by departing from their proper sense, and not think rather the Apostle intended by them that which is most perfect in its kind. But that which doth not argue the necessity, may show the possibility, which was the thing to be demonstrated.  
5. Shall we say that the holy Spirit, and all the other aids of Virtue which God affords us through Christ, are so weak and invalid, that notwithstanding all our endeavours, sin cannot be subdued or extinguished in us? is not this to derogate from the Spirit of God, and to be injurious to God himself?  
I am yet to seek for a reason why, whilst God would have us break the bonds of sin, and cast those cords from us, to embrace an entire holiness in this present World, and thereunto hath furnished us with divine aids, and supernatural strengths, he should deny us such measures and degrees of them, as to enable us to abstain from all Sin, and to embrace an universal Righteousness: especially seeing St. John resolves the Victory 
4. 4.  over the instruments of Satan into the power of God, because greater is he that is in you than he that is in the world.  
That which some say, that God would leave some Canaanites in the land, to humble us, and to try us, some reliquiae and remains of sins, lest we should too much pride and please ourselves, seems too light to preponderate all the precedent discourse. For indeed 'tis Vanity itself; 'tis as if God would have us sin, lest we should sin; or as if whilst God would eradicate all sin, he should not once lay the Axe to the root of the first and foulest in the World.  
And now I would willingly ask any Advocate for the wicked lives of Christians, Why it should be thought impossible by the Grace of the Gospel, to obtain such a deliverance from Sin? Did not God make man upright? Are not Christ's Precepts very consentaneous to that Original nature? Is not Virtue (where there is a parity of custom) much more pleasant than Vice? Is it not true (which Salvian observes) that Fidelity, Chastity, Humility, Sobriety, Mercy, Sanctity, non onerant nossed ornant, they are not our burdens but our ornaments. Doth not reason, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though obscurely discern 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, that which becomes, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in some 
Sympl. p 74.  measure contend for it.  
Is not Sin its own punishment? Is it not like the Locusts of St. John; Their faces were like the faces of men, and their hair like the hair of a Women, but had tails like Scorpions, and stings there. What else mean those ictus, those laniatus, those surda verbera, those Vultures, those furies, and Thespian Vipers; I mean those sad, and disconsolate reflections upon an immoral and ill-governed life? No, no, Sin is but the disease and dyscrasy of the Soul; Righteousness is the health and natural complexion of it. Now there is a propension in every thing to return to its proper state, and to cast off whatsoever is heterogeneous to it. As some Physicians say, Medicaments are but subservient to Nature, by removing impediments and obstructions, but Nature itself, and the inward Archaeus released, and set at liberty, works the cure.  
Then this reproves two popular Errors.  
1. Of those who think those words, The good that I would I do not, the evil that I would not that I do, to be the highest measure of a Christian's proficiency; for the undeceiving of whom, I shall observe a triple estate of impiety, or enmity to God.  
1. Of such who night and day do little else but provide for the Flesh, to fulfil its lusts; who without all shame wallow in many kinds of sins, in whom the sense of good and evil is near upon extinguished, or but very obscure footsteps of it do remain: Whose Character St. Paul hath given us; Of vain 
Eph. 4. 18, 19  minds, having their understandings darkened, being alienated from the life of God through the ignorance that is in them, because of the hardness of their hearts; who being past feeling, have given themselves to lasciviousness, to work all uncleanness with greediness.  
2. The other is of them, who indulge their Lust with little or no conflict, but have contracted a perfect habit of one or more vices; in reference to which, they have extinguished all sense of Conscience, though in other instances not all out so wicked.  
3. A third is of such, who for the most part do the things that are evil, and are overcome of the flesh, but not without strive of Appetite and Reason, alive at once to the Law, and Sin; the conviction of the one, and the power and love of the other, both these struggling together within the bowels of the Soul, checking and comptrolling one another.  
This is the man St. Paul describes, by a Metaschematismus under his own person, in that famous Paragraph to the Romans, of which I will give a succinct but evident demonstration. 
Rom. 7.   
1 In this man sin wrought all manner of concupiscence, v. 8. 1 The regenerate man has crucified the flesh with the affections and lusts. Gal. 5. 24. 2 Sin revived in him, deceived him, slew him. v. 9, 10, 11. 2 He is dead to sin, the body of sin is destroyed, he serves not sin, sin reigns not, nor does he obey it. Rom. 6. 2, 12, 14. 3. He was carnal. v. 14. 3 Is not in the flesh. Rom. 8. 8, 9 4 Sold under sin. v. 14. 4 Is free from sin. Rom. 6. 18, 22. 5 The good he would he did not, but the evil which he would not that he did. v. 19 5 Walks not after the flesh but after the spirit. Rom. 8. 1, 4. 6. Was taken captive to the Law of sin. v. 23. 6. Is freed from the Law of sin. Rom. 8. 2. 7 Detained by the body of death, from which the poor wretch desired to be delivered. v. 24. 7 Is freed from the law of death. Rom. 8. 2.  
Where you have seven Characters of each, as contrary to one another as light to darkness; to know better, and to do worse, is so far from alleviating the evil, that 'tis the greatest aggravation of it.  
'Tis the most brutish, unreasonable, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Plut. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and wretched condition, for a man that knows what is best, to be led by incontinency and effeminacy from it.  
And therefore saith the Philosopher, that we ought not only to think right, and to be affected accordingly; But to conform our works to our right opinions.  
He that sins, and accuses himself is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, doth but begin to learn, 
Symplic. 67.  and hath not yet come to the knowledge of the truth.  
2. Another is of them who deceive themselves, whilst they expect some other's inherent Righteousness to be made over so completely to them, as if they themselves had been really and perfectly righteous, and this upon the sole Condition, or qualification of mere Faith scrupulously prescinded from all Obedience. Now this Hony-comb of Antinomianism is but a branch of old Gnosticism: antidoted by St. John. Little Children let 
1. 3. 7.  no man deceive you, He that doth righteousness is righteous even as he is righteous: If we say that we have fellowship with him and walk in darkness, we lie and do not the truth. And all the promises Christ makes to the Asian Churches are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To him that overcomes.  
And thus am I arrived at the other Achievement of this vivifying Spirit, our deliverance from Death, the fruit and consequence of Sin. The ruin of Death follows that of Sin, sicut Varasequitur Vibiam.  
Sin is the sting of death, 'tis its Sceptre, the ensign of its sovereignty; deprived of that it loseth its ancient nature, ceaseth to be King of Terrors; and differs not from a gentle sleep; an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or an easy transitus to a blessed immortality. 'Tis but the dissolution of an old ruinous and cadaverous Building, to raise a fair, and fresh, a stately and magnificent Structure in the place thereof.  
For we know that if our earthly house 
2 Cor. 3.  of this Tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the Heavens, i. e. a celestial, glorious, and a spiritual Body. St. Paul doth lively describe the difference between these mortal and those immortal Bodies with which we shall be clothed in the Resurrection. 'Tis sown in corruption, it is raised in incorruption, 'tis sown in dishonour, it is raised in glory, 'tis sown in weakness, it is raised in power, 'tis sown an animal body, 'tis raised a spiritual body. Where the Apostle compares man, in respect of high body, to a fruitful grain of Wheat, which is sown in the earth, and somewhile after spring up in a more excellent and very different form.  
And that which thou sowest, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, non gignendum corpus seris, is not the body that shall be, but bare and naked grain.  
Whence is that body that is to be? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, God giveth it a body, as it hath pleased him, and to every seed his own body.  
And all this relishes well to him that knows, that the most contrary modifications of matter imaginable do constitute no specifical change, according to the last, and best Philosophy: Nor can he be offended, who holds the principle of individuation is the form only, and that the matter and suppositum is individuated from it.  
So then our Apostle institutes a fourfold collation of these our bodies with those we shall have hereafter.  
1. It is sown in Corruption, but shall rise in Incorruption, i. e. The body which we bring into this World with us, is subject, and obnoxious to corruption and change: here we dwell in houses of Clay, 
Job. 4. 19  whose foundation is in the dust, and may truly say to corruption, Thou art my 
17. 14.  father, and to the Worm thou art my mother and my sister; There we shall die no more, but be as the Angels, the sons of God, being the Children of the Resurrection. 
Luk. 20. 36.   
2. 'Tis sown in dishonour, shall be raised in glory; when we come into the World, we bring bodies, some of whose parts and members seem to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, uncomely and less honourable, besides the rugae and maculae, the wrinkles, spots, and blemishes, which age, sickness, and other casualties do imprint upon us. But then in the destitution of these deformities, our bodies shall be more resplendent than the Sun, and brighter than the golden light of Aurora. The glories of Mount Tabor were but shades and darkness, compared to that refulgent light, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, so far exceeding the brightness of the Sun, septuplùm, saith St. Ephrem, wherewith 
Acts. 26. 13.  now our Lord is clothed, and yet shall he change our Vile bodies, until he hath made them like his Glorious body.  
3. 'Tis sown in weakness, shall be raised 
Phil. 3.  in power. Here labours, diseases, or years, soon make the keepers of the house to tremble, the strong men bow down themselves, and the grinders to cease. There shall they be firm and robust, shall renew their strength like the Eagle, and like the youthful Cherubs, their agility shall be great and indefatigable.  
4. 'Tis sown an animal Body, shall be raised a spiritual Body. Here our bodies, as of other Animals, need meats, and drinks, and consist of members, and organs necessary to receive, concoct, and digest them; but there they shall be spiritual, there will need no Stomach, no Liver, no Intestines. Meats for the belly, and the belly for the meat, but God will destroy both it and them. Hierocles speaking of the Apotheosis of good men, tells us they enjoy besides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, besides Truth and Virtue in the Soul, a great measure of purity in its spiritual Vehicle.  
St. Paul is positive, That the Bodies of Saints at the Resurrection shall be physically and really, not morally only spiritual and celestial; for flesh and blood cannot inherit the Kingdom of God. We shall have bodies as tenuious and imperceptible as are the bodies of Angels, not so crass and gross as Air; but purer than the liquid Aether, and have for a Vest, to use Macarius his phrase, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the glory of the divine light. So 'tis no wonder that Saints of old and since have groaned within themselves, waiting for the adoption, viz. the Redemption of the body.  
A great and memorable instance whereof, worthy to be written in Cedar, or engraven in Brass, is this venerable Matron, whose Obsequies we now celebrate, whom now we consecrate to Eternity. I have discoursed to you the heights and perfections of Christianity; you have seen it in the Rule; and if you had now such a Speculum or mirror as would reflect her life, you would see it in the Example. St. Hierom thought if all the members of his body were turned into Tongues, and all his Arteries became vocal, yet he could say nothing, sanctae & venerabilis Paulae virtutibus dignum, worthy the Virtues of holy and venerable Paula. The like may I say with much 
Epitaph.  more reason of holy and venerable Anna. Not only because I am so much inferior for plenty of words, and Rhetorical schemes of speech to that eloquent Father; but also because my Argument is much more illustrious, refulgent and sublime; for if I should institute a parallel between them, you would find equal Devotions surmounted by Prudences unequal.  
I much applaud that Father, who would praise nihil nisi quod proprium, nothing but what was her own, and which sprang from the pure fountain of her holy mind. So shall I, passing by the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things not in our power. Such are, the 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epict. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Philosopher tells you, the Body, possessions, Honours, Principalities, and whatsoever are not our own works. And that too for the very reason his excellent Commentator assigns, We are not arbitrarious Lords of any of these things. And therefore I shall pass by her Extraction, Education, Presence, and that comely Mien, with which she struck all persons at once with Love and Reverence.  
I say, I shall pass these by, (they being 
Habentibus non grandia, though co●te●●entibu● mirabilia. St. Hierom.  not greatly to be esteemed by them that have them, though 'tis greatness to contemn them) and speak of her 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, more divinely, more sublimely.  
She was then of the same Country with Gorgonia, her exact parallel, and that was the Jerusalem above, a City 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  not seen with bodily eyes, but with those of the mind, where we have our conversation, whither we are making haste; where Christ is a Citizen, and all that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and Church of the first born are fellow Citizens. So you see 'tis true of her what the Poet saith of Aeneas, Contingit sanguine coelum. She was Heavenborn, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Naz. Orat. 11.  and her Nobility was, The conservation of the divine impressions on her Soul, and an imitation of God, the Architype, and first Pattern of all goodness.  
She had an early institution in Piety, and as it befell Gorgonia, who received the Seeds of Piety from thence, from 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  whence she received her Life and Culture. So our Gorgonia derived the spiritual Ornaments of her mind from the same Instruments who had propagated her body. And no wonder, if that Cedar whose branches were enveloped in the Clouds, had taken long and deep rooting.  
She was truly, and becomingly religious; the right knowledge of God and Christ did bear her enlightened mind so Even, that it was as far removed from Superstition, as from Irreligion. Hers was no self-chosen Holiness, ceremonial Righteousness, opinionative Zeal; she mistook not the Tree of Knowledge for the Tree of Life.  
She was not taken with high-flown Enthusiafm and Seraphicism, nor was she patiented of Epicurizing Philosophy, nor tempted with Antinomian liberty.  
She did not frame to herself a Fantastical Religion, made up entirely of a Faith divided from Obedience, imagining all to be done for her, all to be imputed to her.  
Nor did she place her Religion in endless scrupulosities about things indifferent; and though her carriage was always passive and obedient, yet never esteemed little things worthy of great contentions.  
She was no Opinionist, nor yet jealoused any notions, which she thought not inconsistent with Faith in Christ, and the observation of the Commandments of God.  
She like Gorgonia reconciled the sublimity of Coelibate with the security of Marriage, and being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, chaste 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  and humble, blending the excellencies of Coelibate and Marriage together; giving proof to the World, that neither of these States so simply unite us to God, or divide us from him; neither of them solely to be declined, nor solely to be pursued, but that a virtuous mind may rule and moderate both Conjugate and Virginity. Well, as that, so this 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Gorgonia having been ministerial a little to the World and to Nature, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, consecrated herself wholly unto God.  
Our Anna, like that Prophetess the daughter of Phanuel, having lived an example to Wives some few years with an Husband, a Widow about twenty nine years; in all which time she departed not from the Temple, that is, deserted not Church Communion, nor God's public Service; but served him with fastings, and prayers night and day; ever since her Widowhood devoting one day in the Week to fasting and prayer; in her desolate estate trimming, dressing, and adorning of her mind for the Bridegroom of her Soul,  
She was a severe exacter of indispensible Duties of Christianity; her Religion was solid and substantial; she attended the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the weightier things of the Law. She was a through Christian; in her was accomplished St. Paul's wish, she was not almost, but altogether such an one as himself, his Chain excepted.  
Hers was no barren Faith; but it was fruitful in good works; Her Charity distributed itself to every object, to God, to man.  
1. To God, by her frequent Fast, her constant Prayers, her diligence in God's public Service, her Zeal and care to promote his honour, to advance his Rule and Government in the hearts of all with whom she did converse, in whom she had interest. This she taught her Children so soon as they could learn, and this she taught them so long as she could speak.  
'Tis said of Gorgonia that she made 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the fruit of her body, her Children, and her children's Children become the fruits of the Spirit; and hath not our Gorgonia done, or endeavoured the like? Who has been more painful, more faithful to the souls of Children, Nephews, and Nieces, than she has been? who hath tanght them more diligently, who hath prayed for them more frequently, more ardently than she hath done?  
'Tis said of Gorgonia that she purified 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  and devoted to God her whole stock and family, in stead of her single soul.  
So may we say of our worthy Matron, whilst an Oeconomist Wife or Widow.  
Her house was a kind of Church, none so grateful, none so acceptable to her as a painful, and conscientious Minister of Christ; None were the worse, but many the better for coming under her Roof.  
Gorgonia is said to have been whilst she lived, an Exemplar of all virtue to her 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  Children, and when God called her, she left her last Will behind her as a silent exhortation to her family.  
And was not this imparalleled Saint, a great pattern of all good works to her Family? was not piety, purity, humility, meekness, mercy, and every good work most conspicuous in her? And I myself can witness, it was amongst her last cares to recommend the ways of God, and a serious and thorough Piety to her Children.  
And if the last Wills, and Testaments of all the dead, have ever been thought sacred, and inviolable; what a further, what a fresh obligation have you (my honoured Friends) to be religious; that is, to tread in the steps, to write out the Copy of this blessed Saint, your incomparable Mother. But I was speaking of her Charity.  
The eloquent Father, speaking of the often praised Saint, saith, Who stretched 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉;  cut a more liberal hand to the poor? that he fears not to apply the words of Job to her, The stranger did not lodge in the Street, but she opened her doors to the Traveller; she was eyes to the blind, feet to the lame, and a Mother to the Orphan.  
So our Saint, when she was Mistress of an house, and since; Who doth not remember the largeness of her bowels, and the liberality of her hands? Who hath not eat her Bread, worn her Cloth, received her Medicaments, applied her Plasters, and her Unguents.  
Nor did she leave any thing considerable to the Earth but her body. Exchanged all she had, for the hopes of a better life, leaving little besides the imitation of herself, and an ambition of the like Virtue.  
Nor ever did she with works of mercy, commute with God for those of wantonness and luxury. Who ever saw a garment, or an ornament of a garment which was superfluous upon her? much less did she use Ceruse, or Stibium, Scarlet, or any other fucus, signs and indications 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  of a sick and weak mind. But like the abovesaid Gorgonia, although she knew many and various external Ornaments of her sex, yet she esteemed none so ornamental as her manners, and inward purity and brightness of her mind; the only ruddiness which pleased her, was that of modesty; the only white, was that of fasting and abstinence.  
The Father commends Gorgonia, for that she did not labour so much to seem, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  as really to be good.  
So our Saint blew no Trumpet, made no noise, retired to her Closet, shut her door, and offered the Sacrifices of an universal Righteousness to him that sees in secret, but rewards openly.  
What more sagacious in practical godliness than her discourses? yet what more prudent than her silence?  
So the Father admires Gorgonia; Who 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉;  knew the things of God better than she, both from the sacred Oracles, and her own understanding; yet who talked less? 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉;  containing herself within the bounds of Piety proper to her sex. And this also is the genuine character of our Anna.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. These are great things, and these are great Truths.  
Thus these two great Saints, lived instruments of Good, examples of Virtue, and ornaments of their Sex, and now you long to hear how they died. Truly they were lovely and pleasant in their lives and in their death they were not divided.  
Of Gorgonia the Father tells us she 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  earnestly desired her dissolution; and to be with Christ, she preferred before all the pleasures of the World.  
So our Saint all the while of her last and happiest sickness, breathed out no other long: but as the Hart panteth after the Water-brooks, so panted her soul after thee, O God; Her soul thirsted for God, for the living God, oh when should she come and appear before God?  
Gorgonia had some presensation of death, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  a kind of Vision, making known the day of her departure. And as if this Matron had had some such sentiment and apprehension, at the very first notice of this last sickness she often used these words, Lord fit me for thyself, and thy will be done.  
Gorgonia fallen into a very great extremity of body, suffered no Physician 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  but God.  
How loath and unwilling our Saint was to use Physicians, not only in this, but in former sicknesses, is very well known to all that were about her; which did not spring so much from contempt of that conjectural Art, as from the fullness of inward peace, and a desire to be in a safe Port and Haven.  
'Tis said Gorgonia having made her last day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a day of joy and festival, she fell asleep.  
So ours, the day before she died, confessed her humanity by groaning out now and then her sense of a pain in her side; but on the day of her Apotheosis, by all she did, by all she said, by all she suffered, there was nothing perceptible, but the deepest peace, the sweetest comforts: with very little reluctancy of Nature, attested by a few drops of sweat on a hot day, in a hotter room, with a singultus or two, she resigned her pure Soul into the hands of her merciful Creator.  
Oh Death where is thy sting, O Grave where is thy victory? Let me die the death of the Righteous, and let my latter end be like his.  
I will end with Hierom's words on the Lady Paula. Non moeremus quòd talem amisimus, sed gratias agimus quòd habuimus, imo habemus.  
We do not mourn that we have lost such an one, but we give infinite thanks to Almighty God that we ever had, yea that we have such an Example.  
An Example too big for mine, too big for humane Eloquence, none but an Angel is fit to write her Epitaph.  
Now to the King Eternal, Immortal, Invisible, the Only wise God, be Honour and Glory for ever, and for ever.  
THE END.   

ERRATA.  
IN the Preface for quails read qualem. p. 1. l. 16. read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the margin r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 2. l. 8, 10. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 3. l. 3. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 4. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 4. marg. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 5. marg. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 6. marg. remove the period to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 put out the comma at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 13. l. 7. put out the comma after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 21. l. 3. for friends, quoth he, read O friends, quoth 1. p. 32. l. 7. deal miser. p. 33. marg set these words against the 14. line, Mist. God. p. 495 p. 41. l. 7. r. optima. p. 55. marg, deal Epist. ad Cor. l. 12. p. 65. l. 18. r. for all written  
In the Funeral Sermon.  
In the Preface p. 2. l. 9 r. Righteous and godly, p. 13. l. 5. r. Thespesian.   

THE PREFACE TO THE READER.  
Reader,  
I Design no Apology, not only because when 'tis unextorted, it leaveth some suspicion of guilt; but because that part of the World, which is capable of it doth not need it; and that which doth, is so transported with Passion, Prejudice, and Pride, that they can make no good use of it. Nor do I take myself concerned at that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amongst my 
John 7. 12. Private wh●●parings.  Brethren of the Clergy; whilst the Lovers of peace and present things, gave me so much assurance of their favourable reception, of the Notions which I then delivered; as I make no doubt but others will, when they shall have prepared their minds for wisdom, by freeing themselves from Popular opinions, and from passions; and shall have ennobled their Souls by a full, entire, and generous liberty, both of Judgement and Will, as that excellent Frenchman advises; 
Charron lib. 2. de la Sagesse.  whose second Book I would have all men read; who are impatient of such discourses which relish not of their ancient Systems. Can any pretender to Wisdom and Virtue take it unkindly to hear me say, That I have an infinite ambition to be useful in my generation to the great God, who made the World, and to the Holy Jesus, the only Son of God, who attempted to reform it? That my spirit is stirred within me to see the lovely face of Christianity spotted, blanched, and disfigured, with Vanity, Superstition, and Idolatry? I am ashamed, that whilst the Jews Temple was building, there was neither hammer, nor axe, 
1 Kings 6. 7;  nor any tool of Iron heard in the house; but now when we are raising an house to him that dwells not in Temples made with hands, we should make so much use of Iron, and Steel, and should reckon Guns and Swords, Flames and Faggots amongst our means of grace. I am sorry we should seem to have more of Nimrod than Solomon in our building; that we should partake of the Curse poured down upon the Workmen at Babel;  
— Let's make the Brother, The Sire and Son, not understand each other.  
Methinks 'tis unhappy that the Poet should have so happily expressed that Spirit which hath possessed the Guides of Christendom in these words:  

Arise betimes, while th' Opal coloured Morn,  
In Golden Pomp doth May-days door adorn;  
And patiented hear th' all-differing voices sweet,  
Of painted Singers that in groves do greet  
Their Love-bon-jours each in his phrase and fashion,  
From Trembling perch uttering his earnest passion:  
And so thou mayst conceit what mingle mangle  
Amongst this people every where doth jangle.   
Such is the tumult and noise all over the Christian world, that the great Apostle cannot be heard, who calls loud upon us to walk by the 
Phil. 3. 16.  same Rule, and to mind the same thing. And if it was but noise, it were so much the better; but there is real danger: Christianity is in danger, and in such a case, no wonder if a Genuine Child, who never spoke before, should say, Don't kill Croesus.  
Our Lord hath told us that a Kingdom, City, or House divided cannot stand, but is brought to 
Mat. 12. 25.  desolation; what may we not fear then touching the Kingdom of Christ, or the City of God? Whence is that disquiet of the minds of men, and trouble of their consciences? whence is that decay of sanctimony and holiness of life? whence that coldness of our Charity? whence that increase of Irreligion and Atheism among those who pretend to be within? whence that great offence taken by those that are without? Whence are many troubles in Churches and States to their utter ruin and subversion? Are they not from our divisions in Religion? Whosoever doubts these things, may do well to consult an excellent discourse from Saumour, entitled La reunion du Christianism, which together with 
Or, La maniere de rejoindre tous l●s Chrestiens sous une seule confess●on de Foy.  the two pieces that worthy Author promises, I doubt not but would much oblige the whole Christian World. A man who shall but a little erect himself and look about, may soon see many ghastly sights and grievous to a pious soul. Here a Mind full of disquiet, there a Conscience full of trouble. On the one hand a great decrease of Virtue; on the other no less an increase of Irreligion and Atheism. Within, our Churches filled with Massacres and Rebellions, Smoke and Flames; without, the Jew, Mahometan, and Pagan warming their hands thereat.  
Hence all that contempt which profane and rash spirits cast upon our holy things, and upon them who do administer them. Can the best Instrument of humane happiness, 
The worthy Mr. Claude affirms the true Church is known by these two Characters; L'un, si l'on y enseigne toutes les choses clairement contenues en la Parole de Dieu; & l'autre, si, d'ailleurs, on n'y ens●●gn● rien qui soit contraire a tes choses, & qui en corrompe L'efficace, on la force.  set on foot and advanced in the World by the infinitely best of Being's, disquiet the mind, dethrone virtue, subvert States, foment profaneness, and encourage imposture, if there was no fault in the administration of it? And can any great mind see a venerable Religion, instituted by God, administered by his only Son, to countermine the Enemy of mankind, and to undo his works, so unhappily perverted, as to be made ministerial and subservient to them? I say can any great Christian mind see so shameful a defeat put upon the Son of God, and be silent? What's this but to be ashamed of him among men? but to betray him? Well, then when the rays, and beams of the Sun shall cause darkness, then shall Religion be justly charged with all the disquiets and disorders in the World. Either these are not Messes from that Pot; or else some servant of the Prophet hath infused some quantity of Colloquintida or wild Gourds. Yea, yea, the Servants have either been ill employed or slept, whilst some envious one hath sown his Tares in our Lord's field; so that the weeding it is a tacit reproach to the Husbandman; and therefore no wonder, if he that hath; or doth worst deserve, be lest at ease then, when this negligence shall be reproved. Were we but as patiented of the Cure, as we are of the Disease, there would soon be found an Aesculapius, who could unite and enliven the scattered pieces of our Christian Absyrtus.  
In the mean while methinks all lovers of Wisdom and Virtue should take it not amiss, that men endeavour to render Christianity intelligible, consistent with its self, subservient to Virtue and Happiness, and Pacifick.  
Intelligible, as doubtless it is. It is far fetched and affected terms, extrascriptural terms, whereunto narrow and pedantic spirits do pertinaciously adhere, which would render Christianity unintelligible to the Saints Paul and Peter, with the other Apostles, if they should start out of their graves and hear some Doctors of the Chair.  
To what head must we reduce the discourses of the Order of God's eternal Decrees, of the conditional obligation of absolute Promises, of the fatal determination of free will? Must we be ever pressing men to the observation of the Precepts of Christ; and yet all that while openly acknowledge, nay teach, that that same observation is neither possible, nor necessary?  
And what shall we think of those most unadvised people, who would divide between Goodness and Happiness; who supersede Virtue, and substitute I know not what kind of Faith in the place thereof. Who would think he heard a Doctor, and in some men's opinion no small Prophet, thus resolving the doubts of his immoral Saints? It is not 
Clamores Anti●tomorum impios esse, qui vocifer antur renatos retinere Spiritum sanctum, & justos esse fide, etiamsi perseverent in sceleribus contra conscientiam. Melanct. Epist. lib. 1. Ep. 70.  the greatness of sin, nor continuance in sin, nor backsliding into sin, that is the true cause of thy staggering, what ever thou pretendest, but solely from thy Unbelief. Which passage a very learned and worthy person thus paraphraseth: That though a man persevere in an habitual course of the greatest wickednesses, yet for all that he hath an undeniable claim to all the Promises of the Gospel; if he will resolve at all adventure to be stomachful in his conceit, that they were particularly made and designed to himself; and then observes, if this be one of the mysteries of their new Godliness (as it is the choicest one) that no doctrine can possibly be invented more apparently destructive of an holy life, or repugnant to the tenor of the new Covenant, which (as that happy pen words it) is plainly nor more nor less, than God's stipulation of Eternal life, upon no other condition, than of an habitual, and uniform obedience to the Gospel.  
And as for turbulence, which I attribute not so much to their surly and waspish dispositions, as to some malign influence of their notions; many of them being of a complaisant air, and conversible humour, until they come forth full of their Master, and have filled up his character given him by the meek 
Judicas prout amas vel odisti, amas au●em vel edisti prout libet.  and placid Bucer. Your judgement is governed by your passions, and your passions by your humour. Upon which occasion it was that the incomparable Hugo Grotius observed, that the Disciples of Melanchton were boni & lenes, good men and meek, whilst those of Calvin were asperi, & tales, quails in maximam partem humani generis 
Tantum refert quo utaris Doctore, saith that excellent person in his Votum.  Deum esse sibi imaginantur, sour, severe, and such as they imagine God to be toward the greatest part of mankind. I say for turbulence, I am in some doubt, whether the Men or their Doctrine be most blame-worthy; whether they spoil their Doctrine, or their Doctrine them. Be that as it will, I am sure all Christendom is filled with Scandal taken at the proud, imperious, unquiet, and uncharitable Spirit of that which some love to call, Calvinism, which soon degenerates into a merciless Tyranny where it governs, and finds both States and Churches work enough, where it ought to be governed.  
I cannot but mightily appland a noble and generous passage in an Author before praised, and transcribe it; not only because it expresses my sense, better than I can myself; but also for that it is incapable of contraction. Saith he, There can be nothing more mischievous, or intolerable in any Church or Commonwealth, than these peremptory dictator's of truth, and professed Masters of Polemic skill; they are so exact and curious in their own Speculations, and impose them with that severity upon the consent of mankind, and by consequence require such hard and impracticable conditions of agreement and Church Communion, as must unavoidably break any Society of men into factions and parties; for what so vain as to expect an unity of judgement, in such a multitude of uncertain and undeterminable Opinions? 
The excellent Mr. Claude makes it an error in Mr. Arnaud to imagine, que pour deumeurer dans nostre Eglise, on soit obligé de discuter toutes les Controverses qui ont esté jusqu' à present agitees parmy les Chré●iens.  And therefore those men that stand with such an unyielding and unflexible Stiffness upon the admittance of their own conceits make all reconcilements impossible, and all ruptures incurable; every little opinion must make a great Schism, and the bounds of Churches must be as nicely determined, as the points of a Dutch Compass. Their Bodies of Orthodoxy are as vast and voluminous as Aquinas' Sums, and they have drawn infinite Numbers of wanton and peevish questions into the Articles of their Belief; and now when they have swollen up their Faith to such a mighty bulk, and refined it to such a delicate subtlety, 'tis unavoidable but that this must perpetuate disputes and divisions to all Eternity. So far that worthy Author.  
And who sees not that if every Speculative truth forsooth, be a necessary condition of Ecclesiastical Communion, what a foundation is laid for numberless and endless divisions. Then when all mankind shall have the same crafis and temperament of body, the same Education, the same natural, and the same acquired Parts, the same Interests, Relations, Age and Sex; then indeed we may reasonably expect, they may have the same apprehension of abstruse and Metaphysical notions, that the same Ite, the same Venite will be heard in all our Churches. But I expect to hear both from the seven Hills, and the Leman Lake, This man sure disbelieves, if he do not despise our Chairs and our Rods. To whom I say; I believe that when a well pronounced Oration out of Tully, will set a dislocated bone, or heal a broken leg, then will their Poignant Rods, and Infallible Chairs, so clarify humane understandings, that they shall see that Promises upon impossible conditions are rich and precious, and that both parts of a contradiction may be true.  
St. Paul hath ruled this case; If 
Phil. 3 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  in any thing ye are otherwise minded, you shall neither be esteemed a Publican or Heathen, nor yet delivered to Satan, nor no secluded Church Communion: How then? God shall reveal even this unto 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  you. And in the next Chapter he tells us that peaceable mindedness ought to be preferred above deep Speculations. The Peace of God, or Christ, which passeth all understanding, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  i. e. study of preserving peace, the virtue, not the felicity; and so 'tis enumerated amongst the 
Videfis D. Hammond in loc.  fruits of the Spirit by the same Apostle, Gal. 5. 22. Which was the Scope of the following discourse; wherein, if I did not deserve, as I know I did not, the Bays, the Laurel, nor a Crown; yet methinks no pious and pacific spirit should deny me a Tripod, a Shield, or a Cup. I advance no Faction, but labour, to remove those discriminating Shiboleths, which do most scandalously rend and divide Christendom. You'll not find the least intimation of any notion, but such as renders the lovely Religion of our Lord and Master Christ, both more intelligible, and more practicable, than doth the vulgar Schemes, which reign and rage in some of our Presses and Pulpits. I knew I had to do with Prejudice, (and great is the power of prejudice) and therefore I sheltered myself under the protection of the most excellent 
Primum Evangelicae simplicitatis est fratry fact a scriptaque candide interpretari; deind● si quis lapsus est, qui dissimulari non potest, non illico saeviendum in eum qui lapsus est, quum nemo non labatur; sed adnitendum ut, homine salvo, tellatur error. Denique sic est admonendus proximus, quemadmodum nos admoneri cuperemus, si quid accidisset humanitùs, saith the wise Erasmus in his Preface to St. Hilary.  persons of the first, and best, and of the last and most learned Ages.  
And now at length, let me tell my Reader, that it was prepared without any purpose of going beyond my hearer, which you may the rather believe by its late seeing the light. Had not some petulant and malevolent people slandered it, and traduced it, both amongst the faeces Romuli; and before some venerable persons; to whom I am very ready, both from my proper inclination, and duty, to give an account of all things of this nature, peradventure you had never received this trouble. I could pay them in their own coin; but I know to whom Vengeance belongs, and shall right myself only by the rule of M. Antoninus, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, by being as unlike them as may be. For I have so learned Christ. But I'll leave them to their proper Scorpions, and comfort myself with an observation from the Quadrains of Guy de Faur.  

Si quelque fois le meschant te blasonne,  
Que t'en chaut il? alas! c'est ton honneur:  
La blasme prend la force du donneur:  
Le Loz est bon, quand un bon nous le donne.   
I have done when I have further observed, that no notion in this discourse hath any aptitude or tendency to make any man the worse Citizen of this world or of the City of God.  
And if it hath, or shall meet with any Unbelievers, do not think that I am surprised, being well ware of that observation of Lactantius; That men immersed and sunk 
Qui in vitiis sibi placent, nobis non credent, etiamsi solem in manibus gestemus.  into their pleasing sensualities will not receive such doctrines, though demonstrated as clearly as if they were written with the beams of the Sun. I am well enough ware that some notions touched upon in this little Tract, though evident enough to a competent Reader, might yet from a larger deduction receive both strength and ornament. For which reason, I have annexed another Discourse hereunto, which may be of some use in the great disquisition of Fundamentals, and consequently contributes somewhat to the peace of Christendom. When you shall once understand what it is that renders an Article necessary, you will forthwith be couvinced of their paucity; and the fewer matters we have of difference, in all likelihood we shall the sooner agree. I foresee a great number of small objections; but because I am not master of so much leisure as Domitian was, I spare you, after I have begged of you, you would consider what I have said, and of the God and Father of our Lord Jesus, that he would give us understanding in all these things.  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  
Semper Optima paucissimis placuerunt.   

A SERMON TO THE Clergy AT STONY-STRAT FORD In the County of BUCKS, Octob. 27. 1670.  St. James. The Wisdom that is from above is first Pure, then Peaceable. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 
By Ignatius Fuller.  
LONDON, Printed by Evan Tyler, and Ralph Holt, for R. Royston, Bookseller to the King's most Excellent Majesty. 1672.   
Mark 9 50. Have salt in yourselves, 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 sense, 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 twofold Oblation, or the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  first and second of Leviticus, the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, the burnt-Offering and the meat-Offering; the first was all burnt upon the Altar, in the second the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 only, or the memorial, which was 
Leu. 2. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Leu. 2. 13.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, a sweet savour unto the Lord: of this chief did the Law provide; Every Oblation of thy meat-of-fering 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and from them St. Mark, with respect to the sense, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 vitiousand depraved affections. They 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  should be salted with fire, i. e. with both their eyes, and hands, and feet should be confined to the Worm that doth not die, and the Fire that is not quenched. A plain allusion to the perpetuity of the 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies as well to be consumed, as to be salted. So the Prophet; the Heavens shall vanish as 
Heb. 12. 29. Deut. 4. 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esai. 51. 6. Sym. Aqui. Comminuetur, in salis moduns conterentur. Nobil. Jer. 38. 11. Vim cons●●mendi.  Smoke. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 Sum 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 Vicious person, who will not mortify, nor crucify his sinful Lusts and Affections; he shall be salted with Fire, like the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall be wholly burnt up, and consumed, i. e. go whole into a state of perdition.  
The other is the Virtuous 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 
●s 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 judgement; the Sword of the Lord is filled with blood, etc. 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to offer up spiritual Sacrifices acceptable unto God. Such as are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Prayers and Eucharists offered up by worthy persons; these are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
J. Martyr.  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 yourselves, and have peace one with another.  
But here I cannot but observe another quality of Salt, viz. it's unitive, or Henotic. 'Twas of old a Symbol of 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 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 fi tetigit manus  
Non sumptuosa blandior hostia 
Salientem micam salis granum intellige, quod saliat cum in ig nem missam sit. Forphyr. Farneze pium is mola salsa, which Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Scholar on Homer. Barley mingled with salt.   
Mollibit aversos penates  
Fare pio, & saliente mica. [i. e.]   
An innocent life, with a little Mola salsa, shall propitiate your Household Gods, sooner than whole Hecatombs without it. So Tibullus.  

— Omnia noctis  
Fare pio placant, & saliente sale.   
A little flower and salt expiates all the errors 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 public table.  
Hither also must we refer the Symbol 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Laertius in vita Pythag. p. 222. edit. Lond. 1664. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Reverentia nunsae.  of Pythagoras, salem apponito, set on the 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 Ancients were wont to set it before their Guests before all other meat. But I shall end this observation with one ancient and one modern testimony of this custom.  
The first is of Origen speaking of Judas 
In his Comments of St. Matthew.  the Traitor. 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 Ambassador 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; Sigismond 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 yourselves, and have peace one with another.  
He had observed that envy and ambition had moved that question, vers. 34. Tic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 choose to entreat chief, 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 vicious 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 senses of late men, without enquiring 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 died, and the first blessing with which he did salute us after he risen again; how is it that that innocent dove has so many Ages since taken her flight, & Terram 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reliquit? Of old in the multitude of believers 
Acts 4. 32.  there was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 alter utro 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 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  nothing; nay they enriched him, and assigning the reason hereof, he saith, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
Lucian pag. 996. Edit. Par 1615.  〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. Their chief Lawgiver persuaded them they would become mutual Brethren.  
So the City Perfect in the passion of Vincentius calls Christians by way of 
Deridiculi causâ.  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 Religion's 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 Rhine to Nilus; from the British Ocean to and beyond Euphrates: but now every little spot of earth has (God help us) a several Church Catholic: 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 overrun, and which is the saddest effect of all, since we are become anathema 
Dum alter alteri anathema esse coepit, prope sane nem● est Christi St. Hyl.  to one another, almost no man is found closely to adhere to Christ. The dissensions of Christians are the disgrace of Christianity. Witness the woeful effects of the Alexandrian controversy, 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 Partisan; and such ingenious cruelties practised upon one another, as quite outdid the bloody Pagans? So that a Heathen complained, 
Nullae infestae hominibus bestia ut sunt sibi f●rales plerique Christianorum, Ammian. Marcel.  No Wolves nor Tigers, 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 yourselves: So that a Parisian massacre, a Guisian league, or a Power-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 Philistines rejoice, lest the Daughters of the uncircumcised triumph.  
The Great Eusebius complained that 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  the forementioned Alexandrian division caused the venerable divine doctrine to undergo the impure scorns and ludibries even of the Pagans in the midst o● their theatres. 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, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 diss●dia, discordiae, seditiones, bella na scuntur, Cic. 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, purgative virtues 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. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  unto sin. Wickedness is destructive of principles; and this notion is agreeable to the sense 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and then their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and at length their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, their public 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, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and then the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, The lighter, than the more laboursome, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  divided by their proper rites and seasons, purgation, initiation, and perfection.  
The like we may observe in the whole procedure of the ancient 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 Catechumen, then of competents, before they could be fideles. But touching 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  their lapsed, their discipline was very severe; They were to go through 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 
James 3. 17.  pure, then peaceable.  
The restauration of which Discipline 
Res Deo gratior absque dubio quam de fidei dog matis subtiliter disputare extra scripturas; & omnes dissentientes ferro & flamma prosequi; in quo hodie summus pietatis apex ponitur, Isa. Casaub. 1 Cor. 5. 19 Gal. 5. 6. 6, 15. 1 Cor. 6. 9, 10.  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 men's Religion; saith 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 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, Uncleanness, Lasciviousness, Witchcraft, Hatred, Variance, emulation, Wrath, strife, Sedition, Heresies, Envyings, Murders, 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 
Luke 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 thyself; this do and thou shalt live, saith Christ.  
Herein also did the ancient Church place the Essence of Christian Religion, whereof I will give you assurance from Witnesses Domestic and Foreign.  
J. Martyr; If you shall observe any 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 J. M. 2. Apolog.  to live not as our Lord hath taught, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Let all the World know they are no Christians, although they make never such Orthodox Confessions of their Faith. So Athenagoras; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athen. leg.  No Christian is a wicked man, unless 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 faci 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 plauè 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, than they cease to be accounted Christians amongst 
Desinunt tum Christiani haberi apud nos. Apol. Haec non admittet omnivo qui natus à Deo fuerit, non futurus Dei filiussi admiserit. De vestro numero carcer exaestuat; Christianus ibi nullus nisi aut reus suae, etc.  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, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 cibum promiscuum, 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 departed, 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 Council of Nice, Christians did 
Conscii nobis invicem sumus post Niceni Conventus Synodum, nibil aliud quam fidem scribi.  little else but writ 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 decaus 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 Polemic 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 Martha's 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 Eunuch's Creed. So St. Paul; This is the word of Faith which we preach, 
Rom. 10. 8, 9  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 ancient Church retain. Irenaeus, who when he had recited that Creed, which then was not so long as now it is, adds, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Not the most eloquent of all the 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, deminorabit traditionem. Iren. l. 1. 23.  Prelates in the Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, believes any more, and the most simple Idiot 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 fidel 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 separate 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 
Videses responsionem ad Epist. Card. Per. Londini 1612  use of this distinction for deciding of Controversies 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 received by all who would be accounted Christians. Nay that learned and pacific King doth so much value this distinction, for the lessening of Controversies, which excercise God's 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 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  World was, and be made man and be born, and yet not be born according to the manner of men; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: 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 Universe, and was a Man born of a Virgin; herein only 'twas fit to say I was mistaken; but not to deny that he was the Christ, if it should appear that he was a Man born according 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Videses Just. Mart. p. 63. Edit. R. Steph. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Cyril p. 101. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  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 Jerusalem. That God hath a Son, that you are to believe; but be not so curious as to inquire into the Modus of that Filiation; for if you seek it you shall not find it. Do not fly too high, lest you fall, but attend to those things alone which he hath commanded you. And a little after he tells 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etc. 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, 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 dispensers of the word: 'Tis all one as to cast a pearl into the dirt to object the voice of Thunder or the brightness of the Sun to 
So the Greeks if they believed the procession of the holy Ghost from the Son, yet did not condemn those of Heresy, who did not. See the Judicious and Learned Doctor Stilling. in his Rational Account, pag. 10, 11, 12, 13.  a weak ear, or eye, to give solid meat to him that needs and uses milk.  
And to these excellent men I shall subjoin a worthy Prelate of our own 
See relation of a conference, p. 25.  Church, who considering the proceed 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 Vtenbogard. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epiphan. Ego me refero ad illas scripturae voces, quae jubent invocare Christum, quod est ei honorem divinitatis tribuere, & plenum consolationis est, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, Melancthon, Ep. 140. p. 708.  not 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 boutefeves and incendiaries of Christendom, 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. Viderrnt qui Stoicum & Platonicum & dialecticum Christianssmum protulerunt. De Prescript. 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 ultrae quod credere debeamus.  to the Church, or Heretics to Christians. Let them see to it who have introduced a Stoical, Platonic, or a subtle Christianity. What needs any curiosity after and beyond Christ Jesus, or farther disquisition after we have received 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 fullness of the Scripture, and provoke the shop 
Adoro Scripturae plenitudinem. Advers. Herm. c. 22.  of Hermogenes to show where the matter in controverse 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 Apollinaris fear to write against the Heresy 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Fusebius l. 5. c. 16.  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 subtract 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 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Orat. count. gentes.  avers the Sacred and Divinely inspired Scriptures are abundantly sufficient for the declaration of the truth: and to Saint Basil who makes it without all doubt a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a manifest falling from the Faith and a most certain proof of pride 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, either to reject any thing 
De vera fide, p. 251. l. 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 voice of strangers. And again, enquiring of what mind the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aught to be, he saith he would have them always to fear lest he should affirm or determine any thing besides the Will of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 
Regul● brevior. 98.  without controversy laid down in the Sacred Scriptures, lest he he found a false witness of God. And again he tells us 'tis the property of a faithful minister to preserve entire and without the adulterate mixtures of any other Doctrines, that which was concredited to him by his 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 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 spoke from themselves: Nay a little after he tells us, he would spare to use such terms and 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. de ver. fid. p. 25.  words, which in so many syllables are not found in the divine Scriptures, though they did retain the same sense; and assigns this reason for it; such kind of terms and words, besides their novelty, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, are apt to innovate the sense of things, and were never found used by holy men heretofore; These I have by all means declined, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, as strange and foreign 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 mesine aux plus simples, de juger si le Ministere sous le quel nous vivons pout conduire an salut, & per consequent si nostre Societe est la veritable Eglise.  and therefore introduce their divine notions like Homer's Deities, always clothed with Cloud. They represent our Lord as another Sphynx, that they might be reputed the only Oedipus' 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the East or the Morning; he who is the Sun of Righteousness, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the true and genuine Light, who was clothed 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 
2. Pet. 3. 16. Homil. 3. in 2. Thess.  some things hard to be understood. St. Chrysostom solves that, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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, confiteri. De Trinitat. lib. 10. p. 231. Am. Marcel. 21 Religionem Christianam absolutam & simplicem anili superstitione confundens. 1 Tim. 6. 3. Tit. 1. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 solicit 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as tended to a virtuous and pious life, and did not directly contradict the conditions of that Covenant by which we claim eternal happiness; such as are the fatal predeterminations of men's eternal states, and the servitude of humane minds; which pair of Dogmata, like Hypocrates his Twins, laugh and cry, live and die together. If there be any that are virtuous and consequently happy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, naturally and fatally such. Such an one I would esteem an Hero sprung ex stirpe Deorum;  

— 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉   
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 
Videses Mist. of Godl. lib. 10. 2.  is the representation of that sour 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 profaneness, to question the whole frame of it. And that this should be done by men who pretend they would advance virtue, piety and probity 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 disputationibus  understand not the consequence of their own Dogmata so well as the Tragedian did.  
Solvite mortales animos, curisque levate, Totque supervacuis animum 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 Threaten of Punishments; but he that acts from an inevitable necessity, is uncapable of a commandment; 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: Haud 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 easy 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, Iliacoes intra muros peccatur & extra.  
The Reformation is faulty too; which makes me think some bad doctrines do too much influence their lives. Such as 
D● Justitia Christi imputatu nobis, qu●si eam onine●● praestitissem us, & de fide, quae illum 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 men's Divinity, the measure of St. Paul's Virtue and Obedience, and of every Regenerate man shall be the same with the Pagan's in Lactantius, Medea's in Euripides, and Lesbonicus' in Plautus.  
The Pagan, Volo equidem non peccare, 
Volo equidem non peccare, sed vincor; indutus sum enim carne fragili & imbecilla: haec est quae concupiscit, quae irascitur, quae dolet, quae mori timet; it aqu● ducor invitus, & pecco, non quia volo, sed quia Cogor; sentio me & ipse peccure, sed necessitas fragilitatis impellit, cut repugnare non possum l. 4. c. 24.  sed vincor, etc. In good truth, I would not sin but I am overcome, I am clothed with frail and weak flesh, 'tis that which lusts, grieus, 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;  

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉,  
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.   

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 befell 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 sense 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: 
Ecquod beneficium illud quod tantas Apostolo grates expressit? an quod in tant● 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.  Ecqua vero est ista liberatio? What deliverance is that? What benefit is that which drew so great thank fullness 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 sense of first and best Ages of the Church, depretiate and vilify moral honesty, and obtrude such falsehoods 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 gratify the profane 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 
Mist 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 yourselves do you not judge 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 myself to understand nothing. It was indeed the saying of Apelles 
Euseb. l. 5. 19  in Eusebius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, we must by no means examine the Faith. But Ludovicus Vives tells Alfaquinus a 
L. Viu. de Ver. fid lib. 6. 1. p. 546. Lugd. Bat. 1639.  great truth. Tutissimum mentiendi genus est nolle rationem corum quae dicas reddere: It is the safest way of lying, to refuse a reason of what you do affirm, and to entitle God to your dreams. And the 
Lib. 6. de verit.  great Hugo Grotius saith, Meritò suspect a 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 Prelate of our own Church, would have 
Ep. Laud Rel. p. 7●.  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 itself to be enquired into by Reason.  
And this was also the sense of other men, who are in reputation for wisdom. Melchior Canus; Faith is not repugnant 
Fides sane cum natura non pugnat, sed consentit; nec. dissident humana & divina ratio, sed coherent. Vtraque verum est, nec verum vero adversatur. Vtraque 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 descent 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, Heretics, ut coeca & temeraria Sectae suae Dogmata sine judicio amplectantur, & quae disquisitione egent maximè, sine ulla disquisitione recipiant; that they swallow down without any judgement 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 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 
Athan. Tom. 2. p. 325. Ed. Par. 1625.  which I cannot but exscribe. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, i. e. Must I believe without all reason? must I not inquire 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? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; What profit is there in a Scheme of unintelligible things? or like a Parrot or an Echo to reverberate a sound empty of mind and sense?  
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 novelism 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, ●● omnes lomines 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 sense 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 show you that the ancient 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 foams of those scandalous discords which vex Christendom at this day, ridente Turc●, 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 yourselves, and have peace one with another. St. Paul propounds a great Question 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; 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 virtuous and prudent conduct of those affairs concredited to our trust. We are constituted the Guides of Souls; and in a sense 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 ourselves 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 profane wit may say of our Exercises, as Galen reproached the doctrine 
Nibil iradatur populo nisi quod & indubitatum est, & ad fidei negotium necessarium, & ad piè vivendum conducibile, saith the great Erasmus Epist. lib. 24. Epist. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  of Moses and Christ; it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 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 pacific. If our Doctrines be doubtful and litigious, and our Lives be careless and scandalous, (but I'll 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 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Nay I'll add a few words more of that good Man from the same Paragraph. Enimvero nisi vos vobis hac parte caveatis, optimi Principis gratia, Procerum favour, Legum terror diu vobis cavere non poterunt. But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. 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 precipitated 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 of her Sons do know her mind. Does 
Bps. Laud, Bramhall, Sanderson.  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 Apostolic 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 imitators of the Divine Nature, as ardent lovers of God and your Neighbour as will comport with the Commandment, 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.   

A SERMON TO A Great Presence IN LONDON.  
Articles of the Church of England. Holy Scripture containeth all things Necessary to Salvation.  
Respon. Is. Casaub. ad Card. Perr. nomine Regis Jacobi. Dogmata fidei, & quicquid ad Salutem Necessarium meretur credi, è sola Scriptura sacra peti debere: neque à quorum vis mortalium auctoritate pendere; Sed è Verbo Dei dutaxat, quo suam ipse nobis Voluntatem per Spiritum Sanctum declaravit.  
LONDON, Printed by E. Tyler, and R. Holt, for Rich. Royston, Book-Serller to the King's most Excellent Majesty. 1672.   
1 Tim. 6. 3, 4, 5. If any man teach otherwise, and consent not to wholesome words, even the words of our Lord Jesus Christ, and to the Doctrine which is according to Godliness; he is proud, knowing nothing, but doting about questions and strifes of words; whereof cometh envy, and strife, rail, evil surmisings, perverse dispute of men of corrupt minds, and destitute of the truth; supposing that gain is godliness. 
FRom that day St. Paul wrote thus, till this, no age of the Church hath been more concerned in this discourse, than that we now live in: Such novelty of Opinions, so disserviceable, or at least unserviceable to the ends and design of our Lord in the World, and so influenced by our Secular interests, having obtained, that not only the Superstructions of Religion, but the very Foundations have been, and are in very great danger; whilst one Faction cries up the Church and her Infallibility, and another listens to the whispers of they nor we know what kind of Spirit, no less infallible. Whilst man's Altar is set by the Altars of God; whilst Extrascriptural Tradition is received with an equal, if not with superlative affection of piety and reverence; 
Pari pietatis affectu & reverentia. Concil. Trident.  whilst that meek and humble, pure, peaceable and charitable design of our Lord to complete the happiness of our humane Natures, and Societies, is become a Seminary of many vexatious, indeterminable, and fruitless Controversies, from whence come envy, strife, heart-burnings, jealousy, and exasperation of parties, the introduction of Factions and National quarrels, and consequently all the calamities of war and devastation. The Remedying of which mischiefs would be worthy the Wisdom and Virtue of the best and wisest men in the World. Our Apostle you see concerns himself in the case, and forbears not to reproach to the unhappy Contrivers of them, Pride, Ignorance, Corruption, and destitution of the Truth: and not only so, but by pointing out the rocks whereon they split, directs us to steer a safer course.  
You see they taught otherwise, another Gospel; and so entitled themselves 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  to an Apostolical Curse Galat. 1. 8, 9 The Galatians did antiquum obtinere, always like themselves. 'Tis part of the Character Caesar gives the Galli, whence are these Galatae; They were 
In capiendis. corsil●is fuisse mobiles & novis pler●nque rebus studuisse.  (saith he) very variable in their counsels, and studious of novelties: which might have some influence on their so sudden departure from him that called them to another Gospel; which yet is not another; for they introduced only an Institution, or two, Circumcision, and the 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Chrys. in loc.  observation of days. But as he that shall clip away a little of the Royal stamp, adulterates the whole money; even so he that subverts but a little of the sound 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  faith, corrupts the whole: And that is never done with more ease, and greater danger, than when we mistake our Principles. A little distance, and almost undiscernible near the Centre, may be a vast one at the circumference; which is the reason the Apostle so soon recalls us to wholesome words, even words of our Lord Jesus Christ, and the Doctrine which is according to Godliness. And from thence we are taught,  
1. That the only Rule of a Christian's faith and life is the Doctrine of our Lord Jesus Christ and his Apostles.  
2. That the Doctrine of our Lord Jesus Christ and his Apostles is not a Speculative but a Practical Doctrine.  
3. And which will follow from both; The raising of Opinions, beside the Doctrine of our Lord and his Apostles, and which have no good influence upon the lives of men, is the effect of Pride, Ignorance, Corruption and destitution of Truth; and the cause of Envy, Strife, Reproaching, Suspicions, and perverse Dispute. Of these succinctly.  
The only Rule of a Christian's faith, and life is the Doctrine of 
Tertul. de Prescript. C. 6. Nobis verò nihil ex nostro arbitrio inducere licet, sed nec eligere quod aliquis de arbitrio suo induxerit. Apostolos Domini habemus Auctores, qui nec ipsi quicquam ex suo arbitrio quod inducerent elegerunt: sed acceptam à Christo disciplivam fideliter Nationibus assignaverunt. 1 Pet. 4. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  our Lord Jesus Christ and his Apostles. St. Peter would have him that speaks, as the Oracles of God, i. e. without Addition, Subtraction, or Alteration: For the Apostles were Ministers of Christ, and Stewards of the Mysteries of God. Now 'tis required of Stewards that they be found faithful. 
1 Cor. 4. 1.  St. Paul was not wont to withhold any thing profitable from them, but 
Acts 20. 20, 27.  to declare the whole Counsel of God. And Moses, speaking of our Saviour, truly said unto the Fathers, A Prophet shall the Lord your God raise up unto you, of your Brethren like unto me, him shall 
Acts 3. 22.  ye hear in all things, whatsoever he shall say to you; and the voice from the cloud telling us, he was the beloved Son of God, commands us to hear him. 
Luke 9 35.  Why else are we bid to search the Scriptures? are said to have Moses and the Prophets? Why did St. Paul think it a just and full defence of himself, to say, After the way which they call heresy, so worship I the God of my. Fathers; believing all things which are written 
Acts 24. 14.  in the Law and the Prophets.  
But here I expect the objections of the old Gnostics, decliners of the Scripture, 
Lucifugae Scripturarum. Tertul. de c. 47. In accusationem ipsarum Scripturarum convertuntur.  as Tertullian calls them; when they are reproved out of the Scriptures, they accuse the Scriptures themselves; either they want sufficient Authority, or are hard to be understood, or imperfect without Tradition, not written, but oral; because St. Paul said, We speak wisdom among them that are perfect. So Clemens 
Iren. 3. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. p. 757. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  of Alexandria tells us of some who did patch together false and feigned doctrines, that with very good reason they might refuse the Scriptures.  
But when God's Church had exploded those conceits, the Romanist rises up against the Word. Scriptures, saith he, be not necessary; nor written by divine command; are imperfect, obscure; that we have no original Books, and such as we have be corrupted; and some others (quos dicere nolo) imagine that they can speak better than the Wisdom and Spirit of God; and notwithstanding St. Paul hath told us the Scripture is useful for reproof; yet these men are pleased 
1. Tim. 3. 16.  to take up what Timothy was to avoid, the introduction of 
Profanas vocum novitates. So Ambr and the vulgar Latin. Chrysostom, as Theophylact intimates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, though there is as little difference in the sense as the sound. All new terms, i. e. postnate to the sealing of the Canon in matters of faith being vain and empty, as to the establishing any one Article in it.  New and Extrascriptural words for the more effectual reproving of Heretics forsooth; as if he could be an Heretic who did receive the whole Scripture as his only Rule of Christian faith and life. But if that be the Rule (which is the language of the whole Reformation) it must be so complete that it needs no addition, as 
Chilling worth 54.  well as so evident that it needs no interpretation; for both these we are assured are properties requisite to a perfect Rule. 'Tis a strange piece of arrogance to think we can speak of God, or the things of God better than he himself hath spoken. Cannot he that framed 
Num Deus & mentis & vocis & linguae Artifex, disertè loqui non potest?  the mind, the voice, the tongue, speak apposity? Yes sure, divine Providence took care that those things which were divine should be clear, that all might understand 
Carere fuco voluit ea. Lactan. de vero cultu p. 623.  what things he spoke to them all. And Chrysostom having very much urged the reading of the holy Scriptures, at length meets that objection, What if we do not understand the things we read 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉; Homil. 3. de Laz.  there? He answers, 'Tis not possible you should be equally ignorant of all things therein. For the grace of the Spirit hath so disposed matters therein that Publicans and Fishers, and Tent-makers, and Shepherds, and Rustics, and Idiots, and Illiterate, did compose the books; So that the most Idiotick soul cannot excuse himself on this account; things being plain enough to be seen, that mechanic Servants, and Women, and the worst educated may receive great benefit by them. These things were not composed for vain glory, 
Tom. 5. p. 244. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  but for the salvation of such as should hear them. Gentile Philosophers indeed, and Rhetoricians and Writers, not consulting the public good, but their own reputation, delivered the most useful notions in their usual obscurity. But Prophets and Apostles take the very contrary course; their clear and manifest notions they explicated 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉  to all men, as became the common teachers of the whole World. So that every man of himself may by reading only understand the things that are said in these books. And afterwards on occasion of the Eunuches reading the Prophet, he vehemently recommends a diligent reading of the holy Books. He tells us how the reading of them defends us against sins; the ignorance of them is a dangerous Precipice, and deep Abyss. A great hazard it is of our Salvation to be ignorant of the Scriptures. This is it that introduces Heresies into our 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyp. de lapsu. Ecclesiae non jungitur, qui ab Evangelio separatur. Aufer haereticis quae cum ethnicis sapiunt, ut de Scriptures solis quaestiones suas sistant, & stare non poterunt. Tertul.  Faith, Immoralities into our lives, and causes great confusion in matters of Religion. 'Tis the neglect, or contempt of Scripture is cause of heresy.  
So that we say as Austin, All things 
De doct. Chr. l. 2. c. 9 In its quae apertè in Scriptura posita sunt, inveniri illa omnia quae continent fidem moresque vivendi. Epist. 3. ad Vo. Iren. l. 2. 47. c. 46. In aperto & sine ambiguitate, & similiter ab omnibus audiri possint. Tom. 8. in Ps. 16.  appertaining to Faith and Life are most evidently contained in the Scriptures. And again elsewhere he tells us, it hath the some notions in promptis, that it hath in reconditis, in the most clear, as it has in the most obscure places.  
So Irenaeus long before him, Obscure places are consonant to plain ones. He tells us the whole Scriptures Prophetic and Apostolical, are evident without ambiguity; and may indifferently be read by all.  
Saint Hierom saith, to deny the perspicuity 
Epist. ad Cor. l. 12.  of the holy Scriptures, is all one or worse than wholly to supersede their use. So thought the Orator. 'Tis better 
Mutum esse satius est quàm quod nemo intelligat dicere.  to be silent, than so to speak as none understand you. But we will end this notion with the testimony of St. Paul, If our Gospel be hid it is hid to them that 
1 Cor. 4. 3.  are lost, i. e. to them who have deserved to perish.  
In vain then do they cry the Church, the Church, Decrees of Counsels, or Cathedral decisions. Let us not hear, saith Austin, Haec dico, haec dicis, but haec dicit Dominus. Nor will I plead the Nicene, nor you the Council of Ariminum; nor will I be concluded by this, nor you by that, but by authority of Scriptures, not proper nor partial to any side, but witnesses indifferent to both sides; that matter 
Austin. lib. de unitat. Eccl. c. 3.  may contend with matter, cause with cause, and reason with reason.  
So Optatus: Between your licet and our non licet, the mind of the people fluctuates; no one believes either you or us, but we are all contentious; In this case we must look out for a Judge. If Christians, 
Quid de Coelo quaerendus est judex, cum haebeamus hic in Evangello Testamentum, lib. 5.  they are partial; if Pagans, ignorant; Jews, they are enemies. Since then none in Earth, let us to Heaven for a Judge, but to what purpose knock we at heaven gates, seeing we have his last Will and Testament in the Gospel. So that the Infallibility of the Church was not thought on in those days And for the Spirit, I'll give you my sense in the words of a very learned and pious man.  
As for those marvellous discourses of some, framed upon presumption of the Spirit's help in private, in judging or interpreting of difficult places of Scripture; I must needs confess I have often wondered at the boldness of them. The Spirit is a thing of dark and secret operation; the manner of it none can descry: as underminers are never seen till they have wrought their purpose; so the Spirit is never perceived but by its effects. The effects of the Spirit, so far as they concern knowledge and instruction, are not particular informations for resolution in any doubtful case, (for this were plain Revelation:) but as the Angel that was sent unto Cornelius informs him not, but sends him to Peter to school; so the Spirit teaches not, but stirs up in us a desire to learn. A desire to learn makes us thirst after the means; and pious sedulity and carefulness makes us watchful in the choice, and diligent in the use of our means. The promise to the Apostles of the Spirit which should lead them into all truth, was made good unto them by private and secret informing their understandings, with the knowledge of high and heavenly Mysteries, which as yet had never entered into the conceit of any man; if the same promise be made to us, it is fulfilled after another manner. For what was written by Revelation in their hearts, for our instruction they have written in their Books to us for information; otherwise than out of those Books the Spirit speaks not. When the Spirit regenerates a man, it infuses no knowledge of any point of Faith, but sends him to the Scriptures; so 
Mr. Jo. Hales.  when it stirs him up to newness of life, it doth not exhibit to him an inventory of his sins, but supposes them known by the light of Nature, or sends him to the Rule of life. More than this in the ordinary proceeding of the Holy Spirit, in matter of instruction, I could never descry. So that to speak of the help of the Spirit in private, either in dijudicating or interpreting of Scripture, is to speak they know not what. So he. And indeed the Spirit of God  works but by men, and is secret in its operation to themselves, and no way evident to others, but by its effects in Reason, or Discourse, which are nor different from reason itself. The Spirit supplants no man's reason on Scriptures. Further, it is a dangerous principle, and at long run levelling; it makes all Doctors, Dotards, Popes, alike: and serves for all designs, absurdities, or contradictions; so that we have nothing ordinary now to argue from, which is absolutely divine, but the very Doctrine of the Scripture in its own proper sense.  
And whosoever, without prejudice or partiality, shall take a view of that, as it is laid down there, will easily perceive, 
See an excellent Sermon of the most learned and pious Dr. C. on 1 Jo. 2. 34. p. 117.  there is no design to fill our heads with empty, and useless opinions; but to reform the manners of Mankind, and to advance Virtue in the World. For which reason, the Scriptures being popularly written, and descending to vulgar capacities, take themselves altogether unconcerned in any accurate determinations of mere speculative Articles. For example; they do not represent God Almighty to us as he is in himself, but as he is towards us, viz. One, Eternal, Just, Wise, and Omnipotent God; but in condescension to our capacities, he is represented with the affections and members of a man, confined to a place; and his Eternity is 
Erasmus. Atque utinam hic quoque Paulus aliquanto plus lucis nobis aperuisset: qualiter extant animae semotae à corpore, & ubinam extent, an fruantur immortalitatis gloria, an impiorum animae jam nunc crucientur, etc. in his dedicatory of his Paraphrase to the Corinth. Jer. 22. 16.  crasly described by being before the World, as his Immensity by filling the Heaven and the Earth. And therefore it is that those divine Authors, entreating not professedly of the Nature of Spirits, of the intermediate State of the dead, of Infants, of the Heathen, of Antemundane durations, or Extramundane spaces, have no ways assisted our curiosity, in those or such like disquisitions. But on the other side they tell us, To do judgement and justice, to judge the cause of the poor and needy, is to know the Lord; to be a son of Belial is not to know him; that the fear 
Job 28. 28.  of the Lord is wisdom, and to departed from evil is understanding; and St. John represents Charity to be the knowledge 
1 Joh. 4. 7.  of God.  
You will further perceive that the scope of the Gospel was,  
1. To break down the Partition wall between Jew and Gentile.  
2. To scour up the Old Law, and fill up its vacuities, which the Scripture calls Self-denial, Repentance, Righteousness, Charity, Obedience, mainly insisted on in the Sermon on the Mount. And  
3. To declare the remission of sins to penitents, i. e. such as reform themselves according to the Law aforesaid, which supports our hope, in place of the Ceremonial expiatory Sacrifices.  
The first of these was last insisted upon as well became the prudence of our Lord, and was the occasion of that Council 
Acts 15.  at Jerusalem, and of several discourses, and of some Writings of St. Paul. But the second and third were the first and common argument of the Baptist, our Lord, and his Apostles by commission from him; Repentance having reference to the Moral Law, and Remission of sins superseding the Mosaic expiations. This being the main substance of that form of Prayer, by which he assists us in our duty: and summing up his design in coming into the World to his Disciples after his Resurrection, tells them, all things must be fulfilled which were written in the Law of Moses, in the Prophets, and in the Psalms concerning 
Luke 24. 44.  me. That it behoved Christ to suffer, and to rise from the dead the third day (that by all those signs accomplished in him, and by him, he might give sufficient assurance that he was the Son of God, and the Saviour of the World) and that Repentance and Remission of sins should be preached in his Name among all Nations. St. Paul tells us indeed, Faith, 
1 Cor. 13. 13.  Hope, and Charity remain, but how? as the Rock which followed Israel, in its 
4. 14. 13.  effects; so their works follow the dead. These Virtues shall have their reward, which the Lord the righteus Judge shall give at that day.  
These are main Theological Virtues. Faith is as the Eye of Reason to direct, and Hope as the Food, or the spirits to cheer us in this spiritual life; but the Way we are to walk, and the main work we have to do is Charity, and that answers to Repentance. If we consider Christianity as a Plant; Faith resembles the root, Hope the stalk, but the fruit which is principally designed is Charity. A right faith is an excellent foundation, and if it be operative, it is all in all. It guides, and so raiseth our Hope and Charity; for a firm Hope is an exalted degree of Faith in things of the same nature, and a degree towards Charity. And this is the reason why the Scripture, supposing man (as he ought to be) to be consentaneous to himself, doth impute that sometimes to Faith, sometimes to Hope, which is more peculiarly, and ultimately proper to Charity; or at least to one of these Virtues, that which is but adequate to all. But now if we compare these Virtues one with another, and so set them at difference, (which men do too often, and the Scripture for our information sometimes doth) you will find Charity, the more final and public Good. The two former, viz. Faith and Hope being but means to this end. They determine in ourselves, but this is extended beyond us, even as far as to God, to do him honour, and to do our Neighbour good; the greatest of these is Charity, saith the Apostle; not only for duration, but for worth and dignity too; fruition determines Hope, and Faith is that which bears up, and 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. G. Nyssen p. 646. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉.  supports under the uncertainty of things hoped. But when they are obtained, Charity remains, not having any thing to succeed it. Faith is so recommended and enjoined for the light it yields, and for the fruit it bears; for there is no walking without light, nor no fruit without a root. Wherefore our Obedience 
So long as the Church looked upon her Faith as the foundation of her Obedience, she made good the Title Christ gives her Cant. 6. of his love, his dove, his undefiled. Causes of decay of Christian Piety, p. 247.  is built upon our Creed, and the dis-believing of some Articles, like the failing of a foundation, may bring down all the superstructure with it. Such is the denial of the Resurrection of the dead, or all future rewards, or the Allegorising away the history of the Gospel; or the making of it like an Aesopick Fable, with a canting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or an unintelligible Moral hidden under it. For although St. Paul supposes it in that enumeration the meanest Virtue, yet of very great use, as the foundation of an house usually is; the builder chief intending its strength; for the whole Fabric is raised upon it.  
If we divide the Gospel into Laws and Miracles, which are the most substantial parts of it, you will find much of the history spent in proving the Divinity of Christ, that he was the promised Messiah of the World; the Prophecies of the Old Testament being fulfilled, and the Types of the Mosaic Law having their compliment and period in him, and so warranting his Commission; but all the signs accomplished in him, and all the wonders wrought by him, even his being raised from the dead (by which the Gospel which was in a manner dead, and buried with him, revived) though evidence of his Authority, and principal motives to believe on him, yet are necessary to be known by us only in order to his Doctrine, as they render his Precepts and his Promises the more remarkable; as it is usual to satisfy ourselves of the validity of a Commission, before we yield obedience to it or take orders from it.  
It is not God's work upon us by these signs and miracles, so much as his works within us or by us, which we shall be 
Nihil mihi oblicitur, nisi quod dicor plusculum laudare bona opera saith Melancthon to Joachimus Camerarius. Epist. 193. pag. 742. Edit. Lond. Hence the Christian Religion is called the profession of our hope. Heb. 10. 23. 1 Pet. 3. 15.  judged by; which, because his doctrine regulates, and we cooperate in, are therefore called our works.  
Now the Doctrines of Christianity which concern us more nearly are of two sorts; such as sustain our Hope, or direct our Charity.  
1. Such as sustain our Hope: of them we make daily profession in the Capitular, called the Apostles Creed, which particulars are not Articles of simple Belief, so much as Objects to erect our Hope.  
2. Such as direct our Charity, or obedience, comprised in that Digest of the Law of Nature, called the Ten Commandments, together with some excellencies and perfections of Morality superadded by our Lord.  
So that you perceive Faith and Hope, 
Fides multa promissa habet, quia via est ad dilectionem. Grot.  how much soever is said in advancing them, serve only in their places in order to our main work, which is Charity or Obedience.  
In a word, Repentance, or newness of life is the life of Charity; and the Basis, or the Groundwork of that, is the abrenunciation or denial of ourselves. Now to a perfect Self-denial, because it is so thwart and contradictious to flesh and blood, a very high Faith and Hope are requisite: But for the measure or extent of Faith, or Hope, either in number of the Articles, or their intenseness, or degree, in such Articles as we believe, we conceive we have no absolute Precept at all written, no more than for other things which Jesus did, which are 
Et multae gentes barbarorum sine charta & atramento, fidem sine literis crediderunt. Irenaeus 3. 4.  not written; so that they be but sufficient to produce sincere obedience to the Precept of Christ.  
Now if we would improve this Notion, let us diligently consider what connexion that Article of Faith hath with our Christian practice which is propounded to us; if it do neither support our Hope, nor direct our Obedience. Whether it be true, or false, be sure it will never make amends for the loss of peace in our Church; So that you have here an Authentic Standard, by which you may take the worth of Opinions. If they entirely agree with the Doctrine of our Lord, and are ministerial, and subservient to the advancement of Virtue and Piety in the lives of men, we may well hope they are part of the Faith which was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, at once delivered, and is worthy to be contended for. But if opinions disserve the great ends of the Gospel; if they render it unintelligible, consequently incredible; if they be too srequent occasions of our remissness, and slackness in running the Race of our Christian profession, of our deferring Repentance and conversion to God, of our frequent relapses into sin, and Security in it; if they put men in hope of Eternal happiness by any other means, save only the narrow way of sincere and universal Obedience, grounded upon a true and lively Faith, I fear their fautors and promoters, especially if they be contentious for them, are too too lively characterized by pride, ignorance, corruption and destitution of the Truth; and I could wish that nothing had happened within our observation, to give us cause to suspect the malignant influences of some men's Principles, into their lives and practices; otherwise I do not understand how such gross Immoralities should be found in consort with such high Professions. But what else must we expect from them that depretiate Morality, and contradistinguish Religion to it; though St. James hath told us Pure Religion and undefiled before God, 
James 1. 27. Octau. in Min. Fel. apud nos religiosior ille. qui justior.  is to visit the fatherless and the widow, and to keep thyself unspotted from the world.  
But I expect these zealous contenders should resent my elevation and extenuation of Errors forsooth; to whom I'll only say, That when the learned, and pious Abram Scultetus had not without a becoming resentment, reflected upon the Chairs and Pulpits of Universities and Churches; from whence Satyrs, and poignant invectives were wont to be slung, and often against imaginary enemies, he adds, If you show yourself but a little more 
In Tit. c. 3. Quod si paul● benignius de Controversiis evangelicorum sentias, etc.  charitable to dissenters, and labour to reduce Churches divided in some few Articles to an amicable concord, without an Imperious and Magisterial decision of the Controversies, you shall instantly in all places be proclaimed an Atheist; it seems the good man had found it by experience; 
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illico proclamabere, expertus hoc scribo.  that you shame not forsooth, to join truth and falsehood, Christ and Belial; nor are we any whit mollified, saith he, in so long a tract of time; nor do we lay aside that considerate Zeal and impotency of mind, notwithstanding the inundation of public calamities which overwhelms us; but like the Cockles in Aesop, rejoice and sing while our houses are on fire. So we exult in our Pride and Folly, and think by renewing our holy Wars, to procure new Garlands, and Triumphs, over our Brethren, whom we have blackened and deformed with our uncharitable Pens. But what shall we say to that admirable Epistle of Constantine to Alexander and Arrius, most likely not without the advice and privity of Hosius, than Bishop of Corduba, whom the Emperor loved, and trusted much, and employed in the delivery of the Letters. Thus summed up by an excellent Prelate of our own.  
First he calls it, a certain vain piece of a Question, ill begun, and more unadvisedly published; a question which no Law, nor Ecclesiastical Canon defineth; a fruitless contention, the product of idle brains, a matter so nice, so obscure, so intricate, that it was neither to be explicated by the Clergy, nor understood by the people. A dispute of words, a Doctrine inexplicable, but most dangerous; when taught least, it introduced discord or blasphemy. And therefore the Objector was rash, and the Answerer unadvised; For it concerned not the substance of Faith, or the Worship of God, or any chief Commandment of Scripture; and therefore why should it be the matter of discord. For though the matter be grave, yet because neither necessary nor explicable, the contention is trifling and toyish; and therefore as the Philosophers of the same Sect, though differing in the explication of an opinion; yet more love for the unity of the Profession, than disagree for the difference of opinion. So should Christians believe in the same God, retaining the same Faith, having the same Hopes, opposed by the same Enemies, not fall at variance upon such disputes; considering our understandings are not all alike, and therefore neither can our opinions in such mysterious Articles. So that the matter being of no great importance, but vain and a toy in respect of the excellent blessings of Peace and Charity, it were good that Alexander and Arrius should leave contending, keep their opinions to themselves, ask each other forgiveness, and give mutual Toleration. So that excellent Emperor.  
But I'll end all with one word to those Narrow men who think a System of dry and useless opinions serviceable enough, if they be but the Shibboleth of a Faction; that St. Paul had not so learned Christ, for he tells us that the end of the Commandment, i. e. the Gospel, is Charity out of a pure heart, of a good Conscience, and of Faith unfeigned.  
Now to the King Eternal, etc.  
THE END.