Christian moderation In two books. By Jos: Exon.

The second Booke. Of Moderation in mat∣ter of Iudgement. (Book 2)

§. I. Of the danger of immoderation in matter of Iudgement, and of the remedy in generall.

AS it would be an hard competition betwixt intellectuall errors, and practicall, whe∣ther are the more hainous; so would it be no lesse difficult to determine, whether modera∣tion in matter of judgement, or

of practise be more necessary; and whethers neglect be more dangerous; For surely, if the want of moderation in practise doe most distract every man in his owne particular, the want of moderation in judge∣ment distracts the whole world from it selfe; whence it is, that we finde so miserable divisions all the earth over; but especial∣ly, so wofull schismes and brea∣ches in the Christian world; wherein we see one Nation is thus d••vided from another,* 1.1 and each one nation no lesse divided from it selfe. For it cannot be, since every man hath a minde of his owne not lesse different from others, then his face, that all should jump in the same opi∣nion;

neither can it stand with that naturall selfe-love, where∣with every one is possessed, ea∣sily to forsake the childe of his owne brayne, and to preferre another mans conceit to his owne; hereupon, therefore, it comes to passe, that whiles each man is ingaged to that opinion, which either his owne election, or his education hath feoffed him in, new quarrels arise, and controversies are infinitly mul∣tiplyed; to the great prejudice of Gods truth,* 1.2 and to the la∣mentable violation of the com∣mon peace; would to God we could as well redresse, as be∣wayle this misery, wherewith Christendome is universally in∣fested; howsoever it shall not

be utterly thankelesse to indea∣vour it; The remedy must goe in the same pace with the dis∣ease; Whereas therefore there are two things which are guil∣ty of this mischiefe, Error in doctrine, and Distemper in af∣fection; the former I must leave to the conviction of those Pole∣micall discourses, which have beene so learnedly written of the severall points of difference, as, I suppose, no humane wit or industry can give any further addition thereto; Onely I shall touch some such generall sym∣ptomes, as are commonly inci∣dent into these controversies of religion; My maine drift is to dwell upon the latter; and to labour the reducing of mens

to a wise and Christian Modera∣tion concerning differences in judg∣ment.

§. II. Luke-warmenesse to be avoyded in Religion.

FArre be it from us to allow luke-warme∣nesse in the matters of God; a disposi∣tion, which the Almighty professeth so much to hate, that he could rather be content the Angell of the Church of Laodi∣cea should be quite cold, then in such a mambling of profes∣sion; And indeed, what tem∣per

is so offensive to the sto∣mach as this meane? fit onely for a medicinall potion (whose end is ejection) not for nou∣rishment; Those, whose devo∣tion is onely fashionable, shall in vayne hope to be accepted; It is a true word of Saint Austen,* 1.3 There is no love where there is no zeale; and what cares God for heartlesse followers, that are led only by example and forme? such there are, that yawne not out of any inward cause, but because they see others gape before them; As they say in the Abassine Chur∣ches,* 1.4 if one man neese, all the rest do, and must follow. Men like unto mosse, which takes still the property of the barke,

it growes upon; if upon the Oke, it cooles and bindes, if up∣on the Pine and Firre, it digests and softens; or like unto the Herborists Dodder, which is no simple in it selfe, but takes both his name, and temper from the herbe out of which it arises; if out of Time, it is Epithimium: if out of the Nettle, it is Epiur∣tîca; That great Lawgiver of old would have a punishment for neuters; and well are they worthy, when the division is maine and essentiall; such men are meerely for themselves, which have the truth of God in respect of persons; not caring so much what is professed as by whom; Suidas tels us of Muso∣nius, so well reputed of;* 1.5 that no

further question was made of any man, if it appeared he was Musonius his friend; too many affect no other worth in them∣selves, then a dependance upon others, holding it enough that they are the clients of this fa∣mous Doctor, of that great Saint: such men like as we have heard of some Apothecaryes, which onely by taking the va∣por of some drugge in the stam∣ping of it, have beene wrought upon, hold it sufficient for them to have received in, the very ayre, and empty titles of disci∣ples, without respect to the grounds, and substance of the Doctrine.

The rule which the blessed Apostle gave for our settlement

in some cases is wont by a com∣mon misconstruction to be so expressed, as if it gave way to a loose indifferency;* 1.6 The vulgar reads it, Let every one abound in his owne sense, as leaving each man to his owne liberty, in those things of middle na∣ture; whereas his words, in their originall, run contrary; Let every one be fully perswaded in his owne minde; requiring a plerophory of assurance, and not allowing an unsettled hesi∣tation in what we doe; and if thus, in matters of the least im∣portance, how much more in the great affaires of Re∣ligion?* 1.7 Here it holds well (which is the charge of the Apostle) It is good to be zea∣lously

affected in a good thing alwayes▪ Nothing is more easie to observe, then that, as ••t uses to be with stuffes, that in their first making, they are strongly wrought, afterwards, in pro∣cesse of time they grow to be slight, both in matter and work, so it falls out in religious professions; In the first break∣ing out of a reformation, there appeares much heate and for∣wardnes, which in time abates, and cooleth, so as the profes∣sor growes to the temper of our Baldwin, Archbishop of Can∣terbury, whom Pope Vrban of old, greets in the style of a fer∣vent Monkea,* 1.8 warme Abbot, a luke warme Bishop, a Key-cold Arch-bishop, or like unto those

kites, of whom our writers say,* 1.9 that in their first yeares they dare prey upon greater Foules,* 1.10 afterwards they sieze upon les∣ser birds, and the third yeere fall upon flyes. Whence it is that Melancthon could fore-guesse, that the time should come wherein men should bee tainted with this errour, that either re∣ligion is a matter of nothing, or that the differences in religions are meerely verball; Farre bee it from us thus to degenerate from our holy Ancestors, whose zeale made them true Holo∣causts to God, and sent up their soules in the smoake of that their acceptable sacrifice, into heaven, that, those truths which they held worthy bleeding for,

wee should sleight as not worth pleading for.* 1.11 Wee cannot easi∣ly forgive that wrong which our late SPALATENSIS did to our freshbleeding martyrs, whom even before by revolt, hee bla∣med of lavishnesse, as if they might well have spared that ex∣pence of blood; although wee may well suppose hee redeemed his errour by dying, for the same truthes, for which they fryed alive, as hee dead, Wee know what Saint BASILL answered to that great man, who would have perswaded him to let fall his holy quar∣rell: Those saith hee, that are trayned up in the Scriptures,* 1.12 will rather dye then abate a syl∣lable of Divine Truth. It is

said of VALENTINIAN,* 1.13 that when the rude SCYTHI∣ANS made ••n incursion into the territories of the Romane Empire, hee, so ore-strayned his Lungs, in calling upon his troupes, that hee presently dy∣ed; so vehement must wee bee, when any maine thing is in Question, neither voyce nor life must bee spared, in the cause of the Almighty. The glosse that is put upon the act of Innocent, the 4. in the Councell of LYONS,* 1.14 who graced the Dignity of Cardinall-Shippe with a redde Hatte, is that it was done with an intention (as MARTINVS POLONVS construes it) to signify they should bee ready to shed their

blood for Christ, and his Gos∣pell, might well fitte every Christian, perhaps somewhat better, then those delicate mates of Princes; whom should wee imitate, but him, whose name wee beare,* 1.15 who fulfil∣led that of the Psalmist his type, The zeale of thine house hath even eaten me up?

§. III. Zeale required in the matters of GOD; but to bee tempered with discretion and charity.

WE must bee zealous, we must not bee fu∣rious: It is in matter of religion, as with the tending of a still; if we put in too much fire, it burnes; if too little, it workes not; a mid∣dle temper must bee kept, an heat there must bee, but a mo∣derate one; we may not be in our profession, like a drowzy Iudge upon a Grecian Bench,

who is fayne to bite upon beanes, to keepe himselfe from sleeping;* 1.16 neither may we bee like that Gre∣cian player, who acted mad Ajax, upon the stage; but wee must bee soberly fervent, and discreetly a∣ctive; S. Paules spirit was stir∣red within him, at Athens, to see the Idol-altars amongst those learned Philosophers; & it breaks out of his mouth, in a grave re∣proofe; I doe not see him put his hand furiously to demolish them, and if a Iuventius and Maximinian in the heat of zeale,* 1.17 shall rayle on wicked Iulian at a feast, hee justly casts their death not upon their religion, but their petulancy: It was a wel-made de∣cree in the Councell of Eliberis,* 1.18 that if any man did take upon

him to breake downe the idols of the heathen,* 1.19 and were slaine in the place, hee should not be rec∣koned amongst the Martyrs. There must be then, two mode∣rators of our zeale; Discretion, and charity, without either, and both of which, it is no other then a wilde distemper; and, with them, it is no lesse then the very life blood of a Christian, or the spirits of that blood; From the common acts of both these, joyned together, shall result these following maximes, as so many usefull rules of our Christian mo∣deration.

§. IIII. Rules for Moderation in Iudge∣ment.

THe first is,* 1.20 that wee must necessarily di∣stinguish betwixt persons that are guil∣ty of errors;* 1.21 for, as Saint Au∣sten well, it is one thing to bean heretick, another thing to be mis∣led by an heretick; and, I may well adde, (according to our constru∣ction) it is one thing to be an he∣reticke, another thing to be an Haeresiarch: these three degrees there are, even in the most dange∣rous

errors of doctrine. There is a broacher, and deviser of that wicked opinion; There are abet∣tors and maintainers of it once broached; There are followers of it so abetted; and all these, as they are in severall degrees of mischiefe, so they must all under∣goe an answerable, whether ag∣gravation, or mitigation of our censure; Those, who by false tea∣chers are betrayed into that error, wherein now, either by bree∣ding, or by misinformation they are settled, are worthy of as much pitty, as dislike. Those, who out of stiffenesse of resolution, and stomach of side-taking, shall up∣hold, and diffuse a knowne error, are worthy of hatred and punish¦ment; But those, who out of am∣bition,

or other sinister respects, shall invent, and devise pernici∣ous doctrines, and thereby pervert others, for their owne advan∣tages, are worthy of a Maranatha; and the lowest hell; we doe easily observe it thus, in all reall offen∣ces of an high nature; Absalom contrives the conspiracy against his father; the Captaines second, and abet it; the common-people follow both of them in acting it; he should be an ill judge of men and actions; who should but equally condemne the author of the treason, and those, that fol∣low Absalom with an honest and simple heart; neither is it other∣wise in the practise of all those Princes, who would hold up the reputation of mercy and justice;

whiles the heads of a sedition are hang'd up, the multitude is dis∣missed with a generall pardon: And, if in all good and commen∣dable things, the first inventor of them is held worthy of a statue, or record, when as the follow∣ing practisers are forgotten, why should there not be the like diffe∣rence in evill? Those poore soules therefore, who doe zealously walke in a wrong way, wherein they are set by ill guides, may not be put into the same rank with their wicked mis-leaders: As we have reason to hope God will be mercifull to the well-meant errors of those filly ones, so must we en∣large the bowels of our compas∣sion to their miscarriage; whiles in the meane time, we may well

pray with the Psalmist, that God would not be mercifull to those that offend of malicious wicked∣nesse.

§. V. The second Rule for Moderation,

SEcondly,* 1.22 wee must distinguish betweene truthes necessary, and truthes additionall or accessory, truthes essentiall, and accidentall truthes, truthes funda∣mentall, and truthes superedified; and in them truthes weighty and important, and truthes slight and meerely scholasticall; for these are worthy of a farre-different consi∣deration;

Those truthes which are of the foundation, and essence of religion are necessarily to be knowne, beleeved, imbraced of all men, and the obstinate oppo∣sers of them are worthy of our carefull avoydance, and hardest censure: Truthes important (though not fundamentall) are worthy of our serious disquisition and know∣ledge. All other truthes are com∣mendable, and may be of good use in their kinds and places, but so, as that hee who is either igno∣rant of them, or otherwise mind∣ed, concerning them, hath his owne freedome; and must not, (so he trouble not the common peace) forfair our charitable opi∣nion. We see it is thus in the bo∣dy; there are some vitall parts;

a wound received in them, is no lesse then mortall, there are other which, though usefull and ser∣viceable, and such as make up the integrity of the body; yet such as wherein the mayne fort of life doth not consist; these cannot be hurt without payne, but may be hurt without much perill; there are yet besides these, certaine appendances to the out∣ward fabrick of the body, which serve both for decency and con∣venience; the losse whereof may be with lesse danger, but not with lesse smart then of some limme; to teare off the hayre, or to beat out a tooth is farre from man-slaughter, yet an act of violence; and a breach of peace: it is no otherwise in the body of religion;

a limme may be maymed,* 1.23 or a joynt displaced, yet the heart whole, some appendance may be violated, and yet the body whole; It is a true word that of Columba∣nus of old, that necessary truthes are but few: Not many stones need to make up the foundation of Christian faith, twelve will serve; whereas many quarreis, perhaps may be laid in the super∣structure. There are some things (saith Gerson) which are De ne∣cessitate fidei; whereof wee may not doubt, other things are De pietate, vel devotione fidei, where∣in there is more scope of beleefe; that which he speakes of histori∣call verities, is no lesse true in do∣ctrinall; I know no booke so ne∣cessary for these times, as that De

paucitate credendorum; nor any one Article of our beleefe more needfull, then that we need not beleeve more then the Apostles; Other points may be the care of Schollers, need not be of Chri∣stians. It was the observation of wise and learned Erasmus, which hath runne oftentimes in my thoughts; The Doctrine of the Church,* 1.24 saith he, which at the first was free from quarrels, began to de∣pend upon the aydes, and defences of Philosophy; this was the first de∣gree of the Churches declination, to the worse, wealth began to come up∣on her, and power grew with it; the authority of Emperours, taking up∣on them to intermeddle in the af∣faires of religion, did not much helpe to further the sincerity of the faith;

At last, it came to sophisticall conten∣tions; thousands of new Articles brake forth; From thence it grew to terrors and threats; and since to blowes; Lo, the miserable degrees of the Churches disturbance; we have almost lost religion and peace in the multiplicity of opinions; It is worth observing, by what de∣grees it pleased God to communi∣cate to us men, his will and our duty; At the first, we heare of no charge given to our first parents, but of refrayning from the tree of knowledge: Afterwards, (as the Iewish Doctors teach) there were sixe only precepts imposed on Adam, and his seed; The first, against Idolatry, that hee should worship no other Gods: The se∣cond, of his veneration of the

only true God: The third against blood-shed: The fourth against wild and incestuous lusts: The fifth, against stealth: The sixth, concerning due administration of Iustice. After these, one yet more was added to Noah, and his sonnes of not eating flesh alive, viz. in the blood of it; yet after this, one more was given to Abraham,* 1.25 concerning Circumci∣sion; At last the complete Law is given, in Ten words, to Moses in Horeb; The judicials are for commentaries upon those morall statutes.

With these Gods people con∣tented themselves; till traditions began to be obtruded upon them, by presumptuous teachers; these, our Saviour cryes downe, as in∣tolerable,

insolent depravations of the Law; The Messiah is come: with how few charges doth hee load his people? That they should beleeve, repent, deny themselves, constantly professe him, search the Scriptures; follow peace, love one another, and Communicate in his remembrance. And his Apostles with only, Go, teach and baptize; and strive who shall serve best. After his glorious As∣cension into heaven, the Apo∣stles assembled in their Councell at Hierusalem, lay no other new weight upon the Gentile-Con∣verts, but to abstaine from pollu∣tions of Idols, from fornication, things strangled, and blood; When the Church was well en∣larged, and setled, what did the

foure Generals Councels offer to the world,* 1.26 but the condemna∣tion of those foure heresies, which then infested the Church? Time and busie heads drew on these varieties of conclusions, and deductions, which have bred this grievous danger, and vexation to Gods people; in so much, as, it is now come to that passe, that as he said of old, it is better to live in a Common-wealth where no∣thing is lawfull, then where every thing; so, it may no lesse justly be said, that it is safer to live where is no faith professed, then where eve∣ry thing is made matter of faith; The remedy must be, that our judgements revert to that first simplicity of the Gospell, from which, the busie and quarrel∣some

spirits of men have drawne us; and that wee fixe and rest there.

§. VI. The third rule of Moderation, viz. The avoydance of curiosity.

TO which end it shall be requisite, thirdly, to avoyd curiosity in the search, or deter∣mination of immateriall, and su∣perfluous truthes. I know not whether the minde of man be more unsatiable in the desire of knowledge, or more unweariable in the pursuit of it; which we are all apt to affect upon severall

grounds;* 1.27 for, as Bernard well, some would know that they might be knowne, this is vanity; others, that they might sell their knowledge, this is basenesse; some, that they may edifie others, this is Charity; some that they may be edified, this is wisedome; and some, lastly, would know only that they may know, this is fond curiosity; a vicious disposi∣tion of the soule, which doth not more shew it selfe in the end, then in the object of our know∣ledge; for surely, to seek after the knowl••dge of those things, which are necessary or usefull,* 1.28 can be no other then praise-wor∣thy; There are (saith Saint Au∣sten) two kinds of persons very commendable in religion: the

former, those who have found the truth, the latter, those who do studiously inquire for it: It is most true of those truthes which are important, and essentiall;* 1.29 but to spend our se••ves in the search of those truthes, which are either unrevealed, or unprofita∣ble, it is no other then a labour ill lost; yet alas, these are they which commonly take up the thoughts of men;* 1.30 How busily have some disputed whether Adam if hee had continued in his inocence, should have sl••pt, or no; or whether hee would have needed that repose? Others,* 1.31 whe∣ther if Adam in his innocency had known his wife, after she was con∣ceived of child, he had in this sin∣ned; or no: Others,* 1.32 if he had be∣gotten

children in the state of in∣nocence,* 1.33 whether they should immediatly upon their birth, have had the use of their limmes, and members, for their present provision, as other creatures have? Others; whether in that first estate there should have been more males or females, borne? Others what space there was betwixt the Creation of Angels and man,* 1.34 and their fall? Thus a Peter Lombard is devising a distinction betwixt mo••o quodam, and quodam modo; and a Io: Maior disputed whether a man may equitare fine equo;* 1.35 and Matreas (as Suidas hath it) in a Poeme that he frames of Aristo∣tles doubts; makes this one, How the Sunne should in his setting go downe into the Ocean,

and not swim. Thus an over∣leasured Italian hath made a long discourse;* 1.36 how a man may walke all day through the streets of Rome in the shade: Thus, a Li∣centiate of Paris takes upon him to defend, That there is something God really, which is not formal∣ly God; Another, that there are other priorities and posterio∣rities in the divine Persons, be∣sides those of their origination; Another, that the divine Persons are distinguisht per absoluta: An∣other,* 1.37 as our Bradwardine and Io. Maior and Vasquez, that God is in vacuo: And, in our dayes, Hurtado de Mendoza, a Spaniard, straines his wit to prove the possibility of an infinity of magnitude; and what subtile

disq••isitions, and long volumes are spent upon a certaine middle knowledge in God, betweene his knowledge of simple intelli∣gence,* 1.38 (which is of what may be or is fit to be) and that of vi∣sion (which is his knowledge of what shall be) Betwixt which two some have placed a third, a mid-knowledge of future-conditio∣nate-Contingents. And lastly, what a world of worke is on foot, betwixt the Scotists on the one side, and the Thomists and Domi∣nicans on the other, concerning Gods foreknowledge of Evill; and concerning the reall existence of future things in eternity, and other the like sut••leties. Good Lord! where will the minde of man take up? how restlesse, how

boundlesse, are the brayn••s of cu∣rious men? and especially in this last age; for, surely, it is a true word of Gerson,* 1.39 Mundus senescens patitur phantasias; the world now in his old age is full of fancies; It is with it, as it is with u••; the sleepe of the aged must needs be so much fuller of imaginations, as they have lived to see more ob∣j••cts to furnish them;* 1.40 justly may wee take up that complaint of Alvarez Pelag••us: He is nobo∣dy for knowledge now a dayes that devises not s••me novelty: Festus sclandered Saint Paul, when he said, too much learning had made him mad: certainly, it is no sclaunder to say of too many, that too much learning (as it is used) hath made them

foolish and wanton in their spe∣culations;* 1.41 there cannot be a truer sentence then that of the Grecians (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) Wisdome consists not in the knowledge of ma∣ny things,* 1.42 but of things profita∣ble; Our fore-fathers, as they came short of us in knowledge, so they went beyond us in piety, and peace; The Iewish Doctors say of Father Abraham, that hee had no master but his owne reynes; those (holy David said) were his teachers also;* 1.43 and de∣vout Bernard tells his friend Mur∣dach, with an Experto crede, that he shall find more in the woods, then in his bookes; the trees and stones (saith he) shall teach thee that, which thou canst not heare from thy masters, thinkst thou not,

thou maist suck hon••e from the rock, and oyle out of the hardest stone? Marvelous is the im∣provement both of the meanes and measure of knowledge, in these last dayes, in comparison of the former;* 1.44 Of old (saith Eras∣mus) there were no schooles of Divinity, and Augustine was held an invincible Logician, for that he had read Aristotles Catego∣ries; At last, Divinity came to the height, if not beyond it; the sa∣cred Scriptures, with the ancient authors, were layd aside, &c. The time was, when Synodes were faine to enact, that none should be promoted to Ecclesiasticall Be∣nefices,* 1.45 but those which could competently read, and sing; Nor to Canon-ships in Cathedrals but

those which could read,* 1.46 sing, and competenly construe; Not to holy Ord••rs, but those that could Literaliter loqui. The world is w••ll mended with us, since our King Alured translated Gregories Pastorale, out of La∣tin, into Saxon; that it might be understood of the Bishops, and Priests;* 1.47 and in his Preface to it, writes thus: Knowledge was so utterly lost from among the English Nation, that there were very few on this side of Hum¦ber, that could so much, as un∣derstand their owne common prayers, in the Engl••sh tongue; or transl••te any writing out of Latin in••o English; surely there were so ••ew, that I do not re∣member one on the South-part

of Thames, when •• ••••gan to raigne. Thus Alured:* 1.48 Before whose time, W••••••redus King of Kent was faine to su••signe his Characters,* 1.49 wi••h a Cros••e, pro∣fessing to doe it pro••gror••ntia lite∣rarum; And the 〈…〉〈…〉 wa••, A ••••shop that is i••••••ran•• of his Grammar is to b•• d••p••••••••. Now (blessed be G••d) k••••w••••dge abounds every 〈◊〉〈◊〉▪ The Pr••sse hath help•• 〈…〉〈…〉 it all the world over; whi•••• whiles it was only tran••m••tted by the labour of a single penne, must needs be more sparingly imp••r∣ted; and as it uses to b•• in other cas••s) plenty hath bred wantonnes, & prodigall expence of w••••; wher∣by we are growne to such excesse, ••hat it were happy (except men

had more rule of their 〈…〉〈…〉 there vvere lesse 〈…〉〈…〉 the vvorld, and 〈…〉〈…〉: vve have reason in this re∣gard to envy the safe and quiet simplicity of our fore-fathers, vvho contented themselves vvith the honest plaine-song of that, vvhereof vve affect to run upon infinit descant;* 1.50 It is vvell observed by Gerson, that it falls out oftentimes, there is more fer∣vour of devotion, where there is lesse naturall knowledge; whence we finde great praise of sanctity given to some eminent persons, who came short even of ordina∣ry skill:* 1.51 Bernard saith of his de∣vout brother Gerard, that he had no learning at all; but that he had a cleare understanding, and an

illuminated spirit: and Sozomen,* 1.52 when hee speakes of Antony the Hermite, says, he neither had any skill in learning, neither did great∣ly esteeme it; but cared only to have a pure and holy minde, as that which was more ancient, and more worthy then any lear∣ning in the world; And Paul the simple, a man famous both for sanctimony, and miracles, had so little knowledge, as that (which I have stood amazed to read) hee askt whether the Pro∣phets were before Christ, and his Apostles, or after: The truth is,* 1.53 religion (as the Chancelor of Paris well) is not a schoole of Learning, but a discipline of li∣ving, and he is much more accep∣table to God, that hath so much

knowledge as doth inable him to worship and serve that Di••ine Majesty devoutly,* 1.54 and to live ••o∣lily, then he who with Bere••g••t••u•• could dispute of Omne scibt••e, 〈◊〉〈◊〉, with Salomon, could d••scou•••••• of all things from the moss•• 〈◊〉〈◊〉 the wall, to the highest Cedar; Gregory s••id truly, nothing can be offered to God more rich and precious then a good will: and Phocyons law is magnified for a divine one; Let vertue and good∣nesse take place, and let all other things passe for trifles.

That therefore which was wont to be said of Pythagoras, that h••e reduced the speculative Philosophy to use, and, that which was said of the Cynicks, that without regard of Logicke,

and naturall Philosophy,* 1.55 they were all for Morality; I could be apt to wish in our divine Philo∣sophy; It were happy for the Church of God, if laying aside all curious disquisitions of im∣pertinent truthes, wee would ap∣ply our selves wholly to the knowledge and maintenance of those only points, which are ne∣cessary to salvation; and to the zealous practise of those things which we assuredly know; Lea∣ving the rest to those Schoole-di∣vines, who have both faculty, and leasure to discusse them.

§. VII. The fourth rule of Moderation; to rest in those fundamentall truthes which are revealed clearely in the Scriptures.

NOw that we be not left upon uncertaine∣ties in this quest of saving truth, it will be requisite for us to know, and resolve, fourthly, that all these fundamentall verities, necessary to salvation, are clearely layd be∣fore us, in the sacred monuments of divine Scriptures: in them is the full, and easie direction of a Christians both beleefe, and

practice;* 1.56 It is the question ap∣pointed by our Church to be pro∣posed to every Candidate of holy Orders, whether he beleeve this truth; and his ingagement there∣upon punctually followes; and if here be enough to make the man of God perfect, much more an ordinary Christian; There are indeed unfadomable depths in that Ocean, wherin we shall vainly hope to pitch our anchor; but all necessary truthes need not much line: In those things which are clearely layd downe in Scripture,* 1.57 (saith Saint Austen) are found all those points which containe faith, and rules of living, viz. Hope and Charity; And need we care for more then these? Let me be∣leeve well, & live well, let who list

take thought for more: what a madnesse were it to forsake the li∣ving waters, and to dig for our selves Cisternes that will hold no water? what a disease in our appe∣tite, when wee have wholesome provision laid before us, to nau∣seate all good dishes, and to long for mushromes, whereof some are venemous, all unwholesome? It was the Iustice of Lacedaemon,* 1.58 that when Terpander the Musi∣tian added one string more to his Harpe then ordinary,* 1.59 banisht him the Citty; The great Doctor of the Gentiles could say; If wee or an Angell from heaven preach any other Gospell to you, let him be accursed; hee doth not say a contrary Gospell, but another; such as that Evangelium aeternum

of the Friers, such as that Sym∣bole of the twelve new Articles, in Pius his profession;* 1.60 It had some colour that Tannerus the Ie∣suite held in the publique dispu∣tation with Hunnius; who stoutly defended it to be a matter of faith that Tobye had a Dog; because it rested upon the authority of that, which hee supposed Canonicall scripture, the indubitate truth whereof, is the first principle of Christianity; how ever some par∣ticular clauses, in themselves considered, may carry no such weight; but to obtrude a necessi∣ty of new and traditionall truthes, besides those which God hath revealed, what is it but to make our selves more wise and carefull then our Maker? Wo be to

those men, on whose heads lyes so much innocent blood of Or∣thodox Christians, which hath beene shed for those causes, which God never owned; Wo be to those Anathemaes which are spent upon true-beleeving soules:* 1.61 such as can say in since∣rity of heart and clearenesse of judgement with Erasmus, Either acquit me with the Apostle, or condemne the Apostle with me.

§. VIII: The fifth rule of moderation, To be remisse and facile in unimporting verities, both in our opinion and censure.

NOw, as we cannot be too stiffe and zealous for the maintenance of those truths, which are necessary and pure De fide, as Gerson stiles them; so fiftly, it is required to Christian Moderation, that in all collaterall,* 1.62 and unim∣portant verities, wee should be remisse, and easie both in our opinion, and censure; Not too peremptorily resolving, not too eagerly pressing, not too sharpely judging: In maine matters it is

good to take up that resolution of Gregory,* 1.63 commended by Ger∣son, that it is more profitable to indure a scandall (through breach of peace) then an abandoning of truth; and that honour of Ro∣terdam, I had rather be torne in peeces by the furious abettors of both sides, then be safe and quiet on the wrong part; but in points of a baser alloy, Saint Austens rule is not more wise then mo∣dest; I may thinke one thing, another man may thinke another, I doe neither prescribe to him nor he to me; Learned and wise Eras∣mus observed well;* 1.64 there are ma∣ny things which doe no harme, while they are neglected, but when they are once stirred, raise up grievous Tragedies in the

world; Even in the poorest mat∣ters, what broyles are raised by contradiction? what fearefull blood-sheds hath this Iland yeelded,* 1.65 for but the carrying of a Crosse? what stirs have beene in the whole Christian Church for the difference of an Easter day? what broyles for a few poore harmelesse Ceremonies?* 1.66 As for the Sacramentarian quar∣rels, Lord, how bitter have they beene, how frequent, how long, in six severall successions of lear∣ned conflicts?* 1.67 As if wee Chri∣stians meant to imitate those Heathens which dwelt about the Marshes of Triton, the Auses and Machlyes, amongst whom the manner was, when they kept their anniversary feast to the

honour of Minerva, that their Virgins divided themselves in∣to troopes, and intertained each other, with stones and clubs; and if any of them received a deaths-wound, in the fray, shee was straight cry'd downe, as no mayd; In these cases, the very victory is miserable, and such (as Pirrhus said of his) as is enough to undoe the Conquerer; As good Physitians then, when they desire to recover their patient, la∣bour to make peace amongst the humours, so must wee doe in a sicke Church; and, if we cannot compose them by a discreet mo∣deration;* 1.68 yet, at least, it will be fit to hold off from a passionate side-taking, It is noted by Suidas, that Heber was not amongst the

builders of Babels Tower, and therefore his language was not altered; and it is worth observing,* 1.69 that Corahs sonnes perished not in the common destruction of their parents, and kinsfolkes; for that they fled from the conspirators, to Moses; If we would find favour as Storkes, we must not consort with Cranes.

Now that wee may be capable of this peaceable temper we must be free from these two vices, pride and pertinacy; whereof the one, forestals the heart with an over-weening of our selves, and our opinions; not induring a contradiction; the other obdures it against any meanes of re∣formation; resolving to hold the conclusion in spight of

the premises; For the first; only by pride commeth contention,* 1.70 saith wise Salomon; this is it, that makes a man scorne the com∣mon tracke; and lifts him up with the conceite of his owne abilities, and of the validity of his owne grounds; not without a contemptuous undervaluing of all others; wee finde it thus in all experience; for my part, I never met with any (as worthy Ma∣ster Green-ham hath noted be∣fore me) if but a schismaticall spirit, whom I have not sensibly discerned thus tainted; take but a separist, a blew-aporn'd man, that never knew any better schoole then his shop-bord; if he doe not thinke himselfe more truly learned, then the deepest

Doctor, and a better interpreter of Scripture, then the greatest Divine, I am no lesse mistaken, then he; hence it is, that they affect a singularity, and keepe aloofe from others, both in pra∣ctise and opinion; Wherein a proud man is like unto oyle, which will ever swim aloft, and will by no meanes mixe with water; Contrarily, the only dis∣position that fits the heart for peace, (indeed all other graces) is humility: That cloth which the Fuller would perfectly whi∣ten, yeelds it selfe to be trampled upon; They are low pits, where∣in the starres may be seen by day; They are the valleyes, and not the shelving hills that soke in the waters of heaven: The Iewish

Doctors say well,* 1.71 that in a true disciple of Abraham, there must be three things; a good eye, a meeke spirit, an humble soule, the first frees him from envy, the second from impatience, and the third from pride; these two last will teach him to acknow∣ledge, and admire other mens better faculties, and to abase his owne, to be ready to submit to clearer reason, and irrefragable authority;* 1.72 and modestly to dis∣trust his owne. It was a word worthily commended in Potho a good Bishop neare 500 yeares agoe. Are we more learned, and more devout then the Fathers? or doe wee presume proudly to determine of those things, which their wisedome thought meet to

be praetermitted? Surely, hee that beares this minde cannot easily erre, cannot erre dangerously:* 1.73 ••t is possible I confesse to goe too farre, in our relyance upon others judgements; I cannot like that of Erasmus, who professeth to his Bilibadus, that hee ascribed so much to the authority of the Church, that if she had thought meet to have allowed the opini∣on of Arius, or Pelagius, hee should have assented thereunto; This is too much servility; In these manifest and maine truthes, we have no reason to make flesh our arme. If all the world should face me downe, that the Sunne shines not, I would be pardoned to beleeve my eyes: And if all the Philosophers under heaven

should with Zeno defend, that there is no motion, I would with Diogenes,* 1.74 confute them by walking; But in all those verities which are disputable, and free for discourse, let me ever be swayed by the sacred authority of that Orthodoxe Church wherein I live.

Pertinacy is the next, which indeed is the onely thing that makes an hereticke; Let the er∣ror be haynous, yet if there be not a perverse stiffenesse in the maintenance of it, it amounts not to the crime of heresie: much lesse is it so in case of a relenting schisme;* 1.75 It was a good speech of Erasmus: I cannot be an hereticke unlesse I will; and since I neither am, nor will be

so, I will endeavour to use the matter so, as that I may not be thought to be one. The course is preposterous, and unnatu∣rall, that is taken up by quar∣relsome spirits; f••rst, they pitch their conclusion, and then, hunt about for premises to make it good, this method is for men that seeke for victory, not for truth; for men, that seeke not God, but themselves: whereas the well-disposed heart, being first, upon sure grounds, con∣vinced of the truth which it must necessarily hold, cares on∣ly in essentiall verities, to guard it selfe against erronious sugge∣stions; and in the rest is rea∣dy to yeeld unto better reason; Hee is not fit to be a gamester,

that cannot be equally content to lose and winne; and in vaine shall hee professe mora∣lity,* 1.76 that cannot with Socrates set the same face upon all events, whether good, or evill: In all besides necessary truthes, give me the man that can as well yeeld as fight; in matters of this nature, I cannot like the spirits of those Lacedemo∣nian Dames which gave the shields to their sonnes, with the peremptory condition of (〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉;* 1.77) surely, hee is better accepted of God, that in these frayes of indifferency doth peaceably lay downe the Bucklers, then hee, that layes about him with the greatest ostentation of skill, and valour:

In things of this kinde, meek∣nesse may doe God more ser∣vice then courage; They say milke quenches wild-fire bet∣ter then any other liquor: and wee finde in all experience, that the pores are better opened with a gentle heat, then with a violent. The great Apostle was content to become all things to all, that hee might winne some: How was hee all to all if hee did not sometimes remit of his right to some;* 1.78 He that resisteth Peter, the Prime Apostle, to his face, in the case of a perillous temporizing, yet gave way to Iames, and the other bre∣thren, to purifie himselfe, with the foure votaries in the Temple:* 1.79 shortly then as he is a wise man

that knowes when it is time to yeeld,* 1.80 so is hee a peaceable sonne of the Church, that yeelds when hee sees it time, and by this meanes provides for his owne comfortable dis∣charge, and the publique tranquillity: that can be in necessaries truthes an Oake, and a Reed in truthes indiffe∣rent.

§. IX. Remissenesse in matter of Censure.

IN matters of this na∣ture, whereof wee treat, true moderation requires the peaceable Chri∣stian to be not more yeelding in his Opinion, then favourable in his Censures of the contrary-minded: for it is a fearefull violation both of Charitie and justice, to brand an adversarie in matter of slight Opinions, with the odious note of Sect, or Heresie; and no lesse Pre∣sumption,

to shut that man out of Heaven, whom God hath en∣rolled in the Booke of Life.* 1.81 In all other things (sayth the Chancelour of Paris) besides those which are meerely mat∣ters of Faith, the Church may either deceive, or be deceived, and yet hold Charitie still:* 1.82 And as it is a good rule that is given to Visitors, that they should be sparing in making Decrees, lest the multitude of them should bring them into contempt; so it is a rule no lesse profitable to spirituall Governours,* 1.83 which Erasmus relates out of Gerson, that they should not rashly throw about the thunder-bolts of their Cen∣sures. We cannot be too severe

in the maine matters of Religi∣on (though not without that wise Item of Cicero,* 1.84 that no∣thing that is cruell can be pro∣fitable) the remissenesse where∣in may be no other, then an in∣jurious mercie; but in things of slighter condition, we must be wiser then to draw a Sword to kill Flyes; neither is it for us to call for Scorpions, where a Rod is too much.

It is remarkable, that of Ga∣lienus, who when his Wife had complained to him of a Chea∣ter, that had sold Glasse-pearles to her for true, made as if hee would have cast him to the Li∣ons; the Offender looking for those fierce beasts, was onely turn'd loose to a Cock. In some

cases, shame and scorne may be a fitter punishment then ex∣treme violence. Wee may not make the Tent too bigge for the Wound, nor the Playster too broad for the Sore.* 1.85

It was grave counsell that S. Austin gave to his Alipius, that heed must be taken, lest whiles wee goe about to amend a doubtfull complaint, wee make the breach wider. And that rule was too good for the Au∣thour,* 1.86 Iohn 22. that in a case uncertaine, wee should rather determine within the bounds, then exceede them. Even in plaine convictions, violence must be the last remedie; as in outward bodily extremities (by Hippocrates his prescrip∣tion)

Ignis and Ferrum must be last tryed;* 1.87 for generous spirits (as Erasmus well) desire to be taught, abide not to be forced; it is for Tyrants to compell, for Asses to be com∣pelled; and as Seneca observes, a good natur'd Horse will be govern'd by the shadow of the Wand, whereas a sullen restie Iade will not be ordered by the Spurre.

S. Paul puts it to the choyse of his Corinthians; Will ye that I come to you with a Rod, or with the spirit of meekenesse? as loth to use the Rod, unlesse he were constrained by their wilfull dis∣obedience. Much have they therefore to answer for, be∣fore the Tribunall of Heaven,

who are apt to damne Christi∣ans better then themselves; sen∣ding all the Clyents of the North-westerne Grecian, Russian, Armenian, Ethiopick Churches, downe to Hell, without re∣demption, for varying from them, in those Opinions, which onely themselves have made fundamentall. And herein are wee happy, that wee suffer for our Charitie, rather chusing to incurre the danger of a false Censure from uncharitable men, then to passe a bloudie and presumptuous Censure up∣on those, who (how faultily soever) professe the deare name of our common Saviour. Let them, if they please, affect the glory of a Turkish Iustice, in

killing two Innocents,* 1.88 rather then sparing one Guiltie; let us rather chuse to answer for Mercie, and sooner take then offer an unjust or doubtfull Violence.

§. X. The sixt rule of Moderation: Not to beleeve an opposite, in the state of a Tenet, or person.

SIxtly, to a man of Peace, nothing is more requisite then a charitable distrust, viz. That wee should not take an adversaries word for the state of his opposite.

They were,* 1.89 amongst the rest, two necessarie charges that E∣rasmus gave to his Goclenius, To be sober, and incredulous: For as there is nothing that rayses so deadly hostilitie as Religi∣on, so no Criminations are ei∣ther so rife, or so haynous, as those which are mutually cast upon the abettors of contrarie opinions: Wee need not goe farre to seeke for lamentable instances; Let a man beleeve Andrew Iurgivicius, hee will thinke the Protestants hold no one Article of the Apostles Creed; Let him beleeve Cam∣pian, hee shall thinke wee hold God to be the Authour of Sinne; That the Mediator be∣tweene God and man (JESUS)

dyed the second death; That all sinnes are equall; and many more of the same Bran. If hee shall beleeve Cardinall Bellar∣mine, he shall condemne Erasmus as a Patron of Arrians; Luther as an enemie to the holy Tri∣nitie, and to the Consubstantia∣litie of the Sonne of God; Melanctbon and Scheckius, as Fautors of the Tri-theists; Cal∣vin, as an advocate of Samosa∣tenians; Bullinger of Arrianisme, Beza of Nestorianisme: If hee will beleeve our Countrey∣man Gifford, hee shall thinke Calvins doctrine in no thing better, in many things worse then the Alcoran; If hee will beleeve I. Gualterius, a Iesuite Divine, hee shall thinke never

any Heresie hath, since the first noyse of the Gospel, arisen in the Church of God, whereof the Reformed part is not guil∣ty; here hee shall suppose to finde Symon Magus, falsly pre∣tending the Churches refor∣mation; Cerinthus destroying the use and utilitie of Bap∣tisme; Ebion impugning the in∣tegritie of the blessed Virgin; In beastly licentiousnesse, Ni∣cholaitans; In mutilation of Scripture, Saturnians; In the vaine jactation of Scripture, Basilides; in the contempt of the divine Law, Carpocrates; in con∣demning of fastings, Gnosticks; in maintaining the impossibili∣ty of keeping the Law, Ptolo∣meus; Secundian hereticks, in al∣lowing

uncleannesses; Marco∣sian heretickes, in a proud boast of perfection; Montanists in dissolving the bonds of wed∣locke, and corrupting Bap∣tisme: what should I blurre too mu••h paper, with the abridgement of so uncharita¦ble a discourse; shortly he shall beleeve that all our learned Di¦vines have done nothing, but patcht together all those old ragges of obsolete Errors, which they have raked up out of the dunghils of antiently damned hereticks; and to make up his mouth,* 1.90 shall goe away with an opinion of an hundred severall foule errors in Iohn Gal∣vin; and seventy eight no lesse haynous in Martin Luther.

Should a stranger come now, to take up this Booke, which hee supposes penned by a Chri∣stian Divine (and one there∣fore, which should not dare to lye) how can hee conceive other, then that the Reformed Doctrine is nothing but a Chi∣mericall Monster, composed of divellish Lyes and hellish He∣resies? To looke neerer home; what tearmes and imputations some rigid followers of Luther have (in imitation of their over-blunt and passionate Ma∣ster) cast upon their opposers, I doe purposely forbeare to specifie, as willing rather to lay my hand upon these scarres, then to blazon the shame of Brethren. Now as it will be∣come

every man (according to S. Hierome's counsell) to be impatient in the suspition of Heresie, if any of the parties accused shall be called forth, and charged with these prodi∣gious Crimes of Opinion, hee is streight readie to flye in the face of the Slanderer, and calls Heaven and Earth to be wit∣nesse of his utter detestation of those Errors, which are mali∣ciously affained to him;* 1.91 and is readie to say as our learned Whitakers sayd in the same case to Campian; Nisi omnem, &c. unlesse thou hadst utterly cast off all, both Religion to God, and Reverence to men, and hadst long since made ship∣wracke of thy Conscience, and

had'st put off even all humani∣ty it selfe, thou would'st ne∣ve suffer thy selfe to be guilty of such horrible wickednesse, as to upbrayd such monstrous opinions to us. It is a true word of Gerson,* 1.92 That in a penny-worth of strife there is not an halfe-penny-worth of love; And we say truly, Ill will never say'd well; God forbid that the same man should be in the same cause, accuser, witnesse, and judge; what would become of innocence, where malice and power should be met? How short a cut is that, which the spightfull authour of the warre of the fifth Gospell takes, ••o convince all gainesayers: West∣phalus, saith he, calls Calvin

hereticke, Calvin calls West∣phalus hereticke, therefore they are both heretickes. Schlusselbur∣gius brands the Calvines for Sa∣cramentarian heretickes; the Calvinists brand Schlusselburgius for an Vbiquitarian hereticke, therefore both are heretickes: And may not any Mahumetan thus refell the whole profes∣sion of Christianity? Those that style themselves Catho∣licks, call the Reformed here∣ticks; The Reformed call them hereticks; therefore both are heretickes: The Roman Christians brand the Greeke Church with heresie, the Gre∣cians equally cen••ure the Ro∣man, therefore they are all he∣reticks; And cannot wee as

easily pay him againe in his owne Coyne: The Turkish Ma∣humetan calls the Persian here∣ticke, the Persian calls the Tur∣kish so; therefore both are in their owne Religion, here∣ticks: God forbid, that a man should be ever such, as an ene∣mie would have him seeme to be: Would wee thinke it faire and just, to be so dealt with be∣fore the awfull Tribunall of Heaven? Would wee have the Arch-Enemie of Mankind be∣leeved in all his suggestions against our innocence? Why should wee then admit of this wrong in each other? At a con∣tentious Barre, where wrangling fomentors of quarrels are wont to aggravate all advantages, this

liberty (I know not how justly) hath been given, that they com∣monly frame large bills of com∣plaint, and suggest wrongs that were never done: but for Di∣vines in the causes of God, who pretend to plead for truth, be∣fore God and his Angels, to be thus lavish in their Criminations,* 1.93 it is an high violation of Chri∣stian charity, and justice. Sure∣ly this practice is no more ••e••, then justifiable; should I fetch it so farre as from the times of our blessed Saviour, whose divine perfection could not free him from the imputation of a Con∣jurer; of a wine-bibber and glut∣ton; of a friend to Publicans and sinners, of an enemy to Cesar; should I follow the times, and

deduce it to his Proto-martyr, Saint Steven? we shall finde him loaded with the accusation of blasphemy against God and Mo∣ses, against the Law and the Temple. After him we shall find the chosen vessell, Saint Paul, charged by Tertullus,* 1.94 for a pesti∣lent fellow, and a mover of se∣dition; And even among the Christians themselves,* 1.95 what foule charges of libertine doctrine are layd upon them by false teachers; As for the succeeding ages of the Primitive Church, had we either leisure, or will, to swell up our discourse with an abridgement of Ecclesiasticall History, wee might easily weary the Reader with wofull varieties in this kinde: Who knowes not the

impossible crimes that were cast upon the Primitive Christians, of promiscuous lust, of worship∣ing an Asses head, and such ab∣surd calumniations. Amongst Christians themselves, to let goe all the rest, it is memorable what quarrels there were in the Synode of Ephesus, betwixt Cyrill Bishop of Alexandria, and Iohn of An∣tioch: the Churches subject to these eminent Pastors, stuck not to strike each other with mutu∣all Anathemaes; Theodoret, some∣thing unhappily, thrusts his Sic∣kle into the harvest of Antioch; against whom (by the instiga∣tion of Euoptius) Cyrill bitter∣ly inveighes; Theodoret accuses Cyrill of Apollinarisme: Cyrill ac∣cuses Theodoret of Nestorianisme;

this broyle drew the Easterne world into parts; so as afterwards when Theodoret would have en∣tred into the Synode of Chalcedon, the Egyptian Bishops and other reverend Prelates, cryed out, we eject Cyrill, if we admit Theodo∣ret; The Canons disclaime him, God opposes him. The same vio∣lence was againe renued in the eighth Action; the Bishops loud∣ly crying out, he is an hereticke, he is a Nestorian; away with the heretick: but at the last, when the matter was throughly scanned, and it was found that the good Bishop had subscribed both to the Orthodoxe Creeds, and to Leo's Epistle; with one unanimous consent they received him in▪ with this acclamation, Theodo∣ret

is worthy of his place in the Church; Let the Church receive her Orthodoxe Bishop.

It is worthy of immortall me∣mory, that wee finde reported of Athanasius: There was a great quarrell betwixt the Easterne, & Westerne Churches, about the Persons and subsistences in the Deity; each upbraided other with heresie: The Westerne would professe three Persons in the bles∣sed Trinity; but would not en∣dure to heare of three Subsisten∣ces; and were thereupon by the Easterne Churches, censured for suspition of Sabellianisme: Con∣trarily, the Easterne would yeeld three subsistences, but would not abide three Persons, and were therefore accused by the

Westerne Churches of Arianisme: The breach was fearefull, till wise and holy Athanasius found a way to let them see they were good friends, and knew not of it. And if we should goe about to instance in particular men, the Catalogue would be endlesse. How Chrysostome and Epiphanius, Ierome and Ruffinus, blurr'd each other, all the world knowes: Saint Austen, besides all his other wrongs, complaines that sixteene Articles were sclan∣derously imposed upon him, by the Pelagians, on purpose to draw envy upon the doctrine of divine Praedestination: what foule and grosse opinions were by adversary pennes cast upon the Waldenses, and Albigenses; and

our Wicklef, and his followers, is shamefully apparent in too ma∣ny Histories. And still as Satan is ever himselfe in these last times, (wherein by how much the more Charity freezeth, malice burnes so much the more) how familiar it is, even for Christian adversa∣ries, to speake nothing of each other, but sclanders:* 1.96 Erasmus reckons up amongst many false imputations cast upon him by some spightfull Fryers, this for one, that hee had said, All the miracles our Saviour did, upon earth, were done by Magicke; And that (which yet Bellarmine seriously charges him withall) he held all warre whatsoever ab∣solutely unlawfull; a slander which himselfe punctually re∣futes.

How trivially common it is,* 1.97 that Luther was the sonne of an Incubus, the Disciple of the Divell, and that hee who had beene his Master, proved his executioner▪ That Calvin was stig∣matiz'd for a buggerer; Beza (up∣on occasion of some yong Poems for meere tryall of wit) a pro∣fligate lover of his Andibertus; and, at last (which hee lived to confute) a revolter from his profession. Did I list to rake in the sinkes of Staphilus, Surius, Bolseck, Gualterius; I could both weary, and amaze my Reader with nasty heaps of, as tedious, as false criminations of this kind.

Amongst our owne: How doe the Opposites in the five Bel∣gick

Articles, cast inke in each others faces, while the one part, upbrayds the other with Mani∣cheisme, and Stoicisme, the other them againe with Pela∣gianisme, and Socinianisme: within our owne territories; one objects Arianisme per∣haps too justly on some hands) to the opini••n of p••rity; another (too wildly) Antichristian••sme, to the only ancient and true go∣vernment of the Church. Now God forbid, that either Church, or man should be tryed, and judged by his adversary: This were no other then that the ar∣raigned innocent should be sen∣tenced by the executioner. And if in a civill judicature there be required sworne and able

Iudges, just Lawes, cleare evi∣••en••e, select jurors, recorded proceedings; how much more ought this to be expected in those pleas of Religion, which con∣cerne the eternall state of the soule, the safety of the Church, and the glory of our Creator and Redeemer.

It is the rule of the Apostle, that Charity thinkes not evill: if there∣fore an ingenuous adversary shall out of an inward selfe convi∣ction, acquit his Opposite of an unjust charge, wee have reason to take it for a granted truth; and to make our advantage of it: If then, an Erasmus shall say, that it cannot be denyed, that Luther hath intimated monitions of di∣vers things, which it were happy

for the Christian world to have reformed, and which, indeed, were not longer to be indured; as he doth to his Laurinus: If hee shall say, that many things passe currant in the ancient Fathers, which in Luther are condem∣ned as Errors, as in his Epistle to

If hee shall say, that those things which Luther urges, if they be moderatly handled, come nearer to the vigour of Evangelicall prescriptions, as hee doth to his Iodocus Iulius. If a Ferus, or Cassander; if a Cusanus, or Conta∣renus; if a Caietan or Montanus, or Cudsemius, or Franciscus a San∣cta Clara, or any other tempe∣rate adversary, shall set favoura∣ble states to our Controversies,

and give ju••tly-charicable testi∣monies to our personall innocen∣ces, we have no lesse cause to ac∣cept their suffrages, then their partners have to credit them: still waters represent any object in their bottome, clearely; those that are either troubled, or agi∣tated, dimly and imperfectly. But as for matter of crimination, surely, an enemies tongue is no sclander; And if a cruell Inqui∣sitor shall send a Martyr to his stake, ugly dressed, & painted over with Divels; a wise and charitable spectator thinks never the worse of the man, for a forced disguise, but sees in that hereticke a Saint, and in those Divels, beautifull Angels of God; As wee may not beleeve an adversary in reports,

so not in the pretended conse∣quences of opinion.

§. XI. The seventh rule of Moderation, Not to judge of an adversaries opinion by the inferences preten∣ded to follow upon it.

SEventhly therfore, there cannot be a more use∣full rule for our mode∣ration in judgement, then this, That we may not take that for a mans Opinion, which an adversary will say, doth by necessary inference follow upon it; but only that, which himselfe

professes to maintaine: It is that which, with worthy and mode∣rate Bucer, the learned Bishop of Sarisbury hath also intimated in his grave advise concerning the Lutheran differences; And the like occurrences in the judge∣ment o•• the foure learned French Divines, concerning the peace with the Lutheran Churches, and meet to be througly considered. For the force of Consecutions is many times very deceitfull, and such, as may easily betray our discourse. There are indeed such Consequences as are plainely ne∣cessary, and those which in their first sight, carry in them no lesse certainty then the principles from which they were immediat∣ly derived: Of this nature are they

which are Reciprocally deduced from their certaine, and intrinse∣call causes, to their effects; such as, The Sunne is risen, it is there∣fore day: He is God, therefore Omnipotent, Omniscient. There are others, which may perhaps seeme to us no lesse necessary, as following upon some premisses by an undoubted force of reason; which yet, another thinks hee can by some cleanly distinction, commodiously evade, and yet hold that ground which we layd for that ratiocination; such is that of Gualterius the Iesuite: Theodore Beza denyes that the body of Christ can be substan∣tially in many places at once; Therefore he denies Gods Omni∣potence. The Protestant ascribes

to God more then a meere per∣mission of evill, therefore hee makes him the Author of sinne. Contrarily, no meane one of ours, inferres a Papist makes Christ a creature, therefore hee is an Arrian; Makes Christ of meale, therefore not of the bles∣sed Virgin, therefore an Apolli∣narist. Consequences, which the disputant thinks to make good, but the accused, on either part detests. Thus the honest and ingenuous Christian is drawne from a com∣mendable search of necessary truthes, into a wild chase of en∣vious inferences: And now the quarrell is, indeed, fallen off from Divinity, and is removed to the Schooles of Logique, naturall Philosophy, Metaphysicks; and

not hee that hath the most truth must carry it, but he that can bring the most skilfull Sophistry. What is it, that distracts the Reformed Churches of Christendome, but this injurious conceit of incon∣sequent inferences? The huma∣nity of Christ, saith one part, is omnipresent, therefore saith the other, no humanity at all, sith this is onely proper to the Deity. The ubiquity of Christs humane nature is denyed, saith the other; therefore the personall union is destroyed. Away with these ri∣gid illations, when wee have to doe with brethren; Each hol∣deth his owne;* 1.98 both disclayme the inferences, and in their sence may. For as learned Bucer grave∣ly; It is our part to see not what

doth of it selfe follow, upon any Opinion, but what followes in the conscience of those, who hold that opinion, which wee thinke contrary to a fundamen∣tall Article. Were this rule held, how happy were the Church, how certaine our peace? when we have done our best, there will be errours enow in the Church; wee need not to make them more. This was not the fashion in the plaine dealing world of the first ages of Chri∣stianity; No heresie was then feof∣fed upon any man, but upon open and acknowledged conviction; and if he cleared himselfe from the maine crimination, hee was pronounced innocent. Looke in∣to the records of times. The

contagion of Arrius, beginning at the obscure Church of Bauca∣lis, soone reach't to Alexandria, and there instantly infected sea∣ven hundred virgins, twelve Dea∣cons, seaven Priests, and offered to diffuse it selfe into the very Episcopall Throane; at last by Miletus his relation, the Archbi∣shop Alexander is made acquain∣ted with the rumor of that here∣sie; he presently sends for Arrius, and charges him with the crime; That impudent mouth sticks not to confesse his wicked error, but there openly casts up the poyson of his damnable doctrine before his Governour. The holy Bi∣shop, no lesse openly reproves him; urges and aggravates the sacrilegious impiety of his opi∣nion;

And finding him to se∣cond his error with contumacies, expels him from his Church, followes him (as was meet) with seventy letters of caution to other Churches; yet still the mischiefe spreds: The godly Em∣perour Constantine is informed of the danger; hee calls a Synode; Arrius with his all wicked Pam∣phlets, is there cryed downe, and condemn'd to banishment. I doe not finde those holy fathers nibling at consequences, strain'd out of his Thalia, or some other of his abhominable papers, but charging him with the right∣downe positions of heresie; such as these blasphemies, concerning Christ; Time was, when hee was not; Hee was made of things that

were not; He was not begotten of the Substance of the Father; In time, not from Eternity; not true God of God, but created of nothing. Here were no tricks of inferences, no quirkes of Sophismes, no vio∣lent deduction of unyeelded se∣quels; the heresie proclaymed it selfe, and was accordingly sen∣tenced. Such were the procee∣dings with the Apollinarists, in the third Councell of Rome; and in the first Generall Councell of Constantinople, with the Mace∣donians; and where not in the cases of heresie? And if (for all the rest) we would see a modell of the old Theologicall simplici∣ty, in the censures of this nature, we need but to cast our eye upon that profession of faith, and Ana∣themat••me,

which Damasus in∣geniously wrote to Paulinus, whether Bishop of Thessalonica, as Theodoret would have it, or, as others,* 1.99 of Antioch; wee pro∣nounce Anathema, saith he, to those who doe not with full liberty proclaime the Holy Ghost to be of one power, and substance with the Father, and the Sonne. We pro∣nounce Anathema to them who fol∣low the error of Sabellius, saying, That the Father is one and the same person with the Son. Wee pronounce Anathema to Arrius, and Euno∣mius, who with a like impiety, but in a forme of words unlike, affirme the Sunne and the holy Spirit to be creatures. We pronounce Anathema to the Macedonians, who comming from the stocke of Arrius, have not

varyed from his impiety, but from his name. We pronounce Anathema to Photinus, who renuing the he∣resie of Ebion, confesses our Lord Iesus Christ made only of the Vir∣gin Mary. Wee pronounce Anathe∣ma to those, that maintaine two Sonnes, one before all worlds, the other after the assuming of flesh from the Virgin: Thus he. Is there any man here condemned for an heretick, but hee who dirctly af∣firmes, confesses, maintaines opi∣nions truly damnable? Nei∣ther indeed is it just or equall, that a man should, by the ma∣lice of an enemy, be made guilty of those crimes, which himselfe abhorres: What I will owne, is mine; what is cast upon me, is my adversaries;

And if I be by deductions fetch't into such errour, the fault is not in my faith, but in my Logick; my braine may erre, my heart doth not. Away then, ye cruell Tortors of Opinions, Dilaters of Errours, Delators of your bre∣thren, Incendiaries of the Church, haters of peace, Away with this unjust violence; Let no man beare more then his owne bur∣den; Presse an ••••ring brother (if ye please) in way of Argument, with such odious Consecta∣ries, as may make him weary of his Opinion; but hate to charge him with it as his owne; frame not imaginary mon∣sters of error with whom you may contend: Hee that makes any man worse then hee is,

makes himselfe worse then hee.

§. XII. The eighth rule of Moderation, To keepe opinions within their owne bounds, not imputing private mens conceits to whole Churches.

EIghtly, it will be re∣quisite to a peaceable moderation,* 1.100 that we should give to every opinion his owne due extent, not casting private mens conceits upon publicke Churches, not fathering single fancies upon a Community; All men cannot

accord in the same thoughts, there was never any Church under heaven, in which there was not some Ahimaaz, that would run alone. In all waters, lightly, there are some sorts of fish that love to swim against the streame, there is no reason that the blame of one, or few should be diffused unto all. If a Pope John the 22 shall maintaine that the soules of the blessed shall sleep till the resurrection; If a Dominicus a Soto shall hold, that the whole Christian faith shall be extinguished in the persecuti∣ons of Antichrist; shall wee im∣pute these opinions to the See, or Church? If an Alphonsus a Castro shall hold hereticks and Apo∣states, after they are once bap∣tiz'd,

to be true members of the Catholicke Church; Or a Catha∣rinus, or Vasquez shall teach the Commandement that for∣bids worshipping of Images, to be meerely temporary; If a Du∣rant shall revive Pelagianisme, in denying that there is any need of the divine ayde, either of generall or speciall concourse in humane actions; If a Richardus Armacha∣nus shall second the Novatians, in teaching that there is no par∣don to be obtained by the peni∣tent, for some haynous sinnes; If an Occham shall teach that the visible signes are not of the Es∣sence of a Sacrament; Or a Iohan∣nes Parisiensis, or Cornelius a La∣pide (little differing from the condemned error of Rupertus

Tuitiensis) shall teach, that the Sacramentall bread is hypostati∣cally assumed by the word. Is there any so unjust Arbiter of things, as to upbrayd these Para∣doxes to the Roman Church, who professeth their dislike? Thus if a Knox, or Buchanan, or Goodman, shall broach exorbitant and dan∣gerous opinions, concerning the Successions and rights of Kings, and lawlesse power of subjects; Why should this be layd in our dish, more then a Suarez, or Ma∣riana in theirs? If a Flaccius Illiri∣cus shall uphold a singular error concerning Grace, and Originall sinne; If some ill-advised follow∣ers of Zuinglius shall hold the Sa∣cramentall elements to be onely bare signes, serving meerely for

memory, and representation; If some Divines of ours shall defend the rigid opinions concerning Predestination; If some phanta∣sticall heads shall crye downe all decent Ceremonies, and all set formes of devotion; why should the Church suffer double in those things which it bewayles? Surely, as the Church is a collective bo∣dy, so it hath a tongue of her owne speaking by the common voyce of her Synodes; in her pu∣blicke Confessions, Articles, Constitutions, Catechismes, Liturgies; what she sayes in these, must passe for her owne: but if any single person shall take upon him (unauthorised) to be the mouth of the Church, his inso∣lence is justly censurable; And if

an adversary shall charge that pri∣vate opinion upon the Church, he shall be intolerably injurious: Indeed, as it is the best harmony where no part, or Instrument, is heard alone, but a sweet compo∣sition; and equall mixture of all, so is it the best state of the Church, where no dissenting voyce is heard above, or besides his fellowes; but all agree in one common sound of wholesome doctrine. But (such as mans na∣turall selfe-love is) this is more fit to be expected in a Platonicall speculation, then in a true reality of existence: for whiles every man is apt to have a good conceit of his owne deeper insight, and thinkes the prayse, and use of his knowledge lost, unlesse he im∣part

it; 〈◊〉〈◊〉 commeth to passe, that not contayning themselves within their owne privacies, they vent their thoughts to the world, and hold it a great glory to be the Authours of some more then common-piece of skill; And to say truth, the freedome and ••ase of the Presse hath much advanced this itching, and disturbing humour of men whiles only the penne was imployed, bookes were rare; neither was it so easie for a man either to know anothers opinion, or to diffuse his owne; now, one onely day is enough to fill the world with a Pamphlet, and sud∣dainly to scatter whatsoever con∣ceit, beyond all possibility of re∣vocation. So much the more need there is, for those that sit at

the helme,* 1.101 whether of Church, or State, to carry a vigilant eye, and hard hand over these Com∣mon tel-tales of the world, and so to restraine them (if it were pos∣sible) that nothing might passe their stampe, which should be prejudiciall to the common peace, or varying from the re∣ceived judgement of the Church. But if this task be little lesse then impossible, since by this meanes every man may have ten thou∣sand severall tongues at pleasure; how much more happy were it, that the sonnes of the Church could obtaine of themselves so much good nature, & submissive reverence, as to speake none but their mothers tongue? The forme of tongues in the first descent

of the Holy Ghost, was fiery and cloven; and that was the fittest for the state of the first plantation of the Gospell, in∣timating that fervour, and va∣riety, which was then both gi∣ven, and requisite: Now, in the enlarged and setled estate of his Evangelicall Church, the same spirit descends, and dwels in tongues, coole and undivided, Cor unum, via una, One heart, one way, was the Motto of the Prophet, when he foretels the future coaliti∣on of Gods people: And one mind, one mouth was the Apo∣stles to his Romanes.* 1.102 Let us walke by the same Rule. Let us mind the same thing;* 1.103 is his charge to his Philippi∣ans.

But if any wrangler af∣fect to bee singular, and will needes have a minde of his owne, let him stand but for what hee is, let him goe only for a single figure, let him not, by a misprision, take up the place of thousands.

§. XIII. The ninth rule of Moderation: The actions and manners of men must not regulate our judge∣ments concerning the cause.

NInthly, neither doth it a little conduce to Moderation, to know, that the facts and manners of men may not be drawne to the prejudice of the cause: for,* 1.104 howsoever it commonly holds, that impious opinions and loose life goe still together; yet it is no trusting to this rule, as if it did not ad∣mit

of exceptions. There have been those, whose errours have beene foule, and yet their con∣versation faultlesse.* 1.105 I remem∣ber what Bernard said of Peter Abailardus, that hee was Iohn without, and Herod within: And of Arnoldus of Brixia,* 1.106 Would God his doctrine were so sound, as his life is strict:* 1.107 And elsewhere; Whose conversation is Honey, his opinion Poyson; whose head is a Doves, his tayle a Scorpions. Epi∣phanius, when he speakes of the hereticke Hierax (an hereticke with a witnesse, who denyed the resurrection of the flesh,* 1.108 which he granted to the soule) could say, He was a man truly admirable for his exercise in pietie, and such an one, as be∣sides

the governance of his owne, could draw other mens soules to the practise of God∣linesse. And Augustine spea∣king somewhere of Pelagius and some others of his Sect (I re∣member) acknowledgeth, that the carriage of their life was faire, and unblamable: And those that are the bitterest ene∣mies to the Waldenses, or poore men of Lyons, give great testi∣monie to the integritie and in∣offensivenesse of their conver∣sation.

So on the contrarie, there are many whose Religion is sound, but their life impure. As Caesar said of old, Wee have enow of these Birds at home. Such, as like Ants, follow the track of their

fellowes to their common hil∣locke; going on those right wayes of Opinion, whereinto example & education have put them, yet stayning their profes∣sion by leud behaviour. I have read, that a rich Iew being askt why hee turn'd Christian,* 1.109 laid the cause upon the vertue of our Faith. And being askt, how hee did so well know the vertue of such faith; because (said hee) the nation of Christi∣ans could not possibly hold out so long, by vertue of their workes, for they are starke naught; therfore it must needs be by the power of their Faith. Certainely it were woe with us, if lives should decide the truth of Religion, betwixt us

and unbelievers, betwixt us and our ignorant fore-fathers: These are not therefore fit um∣pires betwixt Christians com∣petitioning for the truth. The Iew was the sounder for religi∣on, yet the Samaritan was more charitable, than either the Le∣vice, or Priest. It were strange, if in the corruptest Church, there were not some consciona∣ble; and no lesse, if in the ho∣lyest,* 1.110 there bee not some law∣lesse and inordinate; there is no Pomgranate wherein there is not some graines rotten. The sanctity of some few cannot boulster out falsehood in the common beleefe; neyther can the disorder of Ortho∣dox beleevers, disparage that

soundnesse of doctrine, which their life b••lyes. And if our Sa∣viour give us this rule for dis∣cerning of false Prophets; By their fruits you shall know them;* 1.111 doubtlesse, that fruit was in∣tended chiefely for their do∣ct••ine; their lives were fayre, their carriage innocent; (for they came in sheepes cloathing.) What was that other then ho∣nest simplicity? yet their fruits were evill:* 1.112 but withall, as a good and holy life is (as hee said well) a good Commentarie to the sacred Volume of God; so their out-breaking iniquities were a good Commentarie up∣on their vicious doctrines; both wayes were their fruits evill. And if meere outward carriage

should be the sole rule of our tryall, nothing could be more uncertaine then our determina∣tion: How many Dunghills have wee seene, which whiles they have beene covered with Snow, could not be discerned from the best Gardens? How many sowre Crabs, which for beautie have surpassed the best Fruit in our Orchard? As in matter of reason, experience tells us, that some falsehoods are more probable then some truths; so is it also in matter of practice; no face seemes so purely faire as the painted. Truth of Doctrine is the Test whither wee must bring our profession for matter of tryall; and the sacred Oracles of God

are the Test, whereby wee must trie the truth of Do∣ctrine.

§. XIIII. The tenth rule of Moderation: That wee must draw as neere as wee safely may, to Christian adversaries, in cases of lesser differences.

IT will perhaps seeme a Paradox to some, vvhich I must lay downe for a tenth rule of Mo∣deration, viz. That wee must endeavour to draw as neere as wee may to Christian adversa∣ries, in the differences of Reli∣gion:

For some men, whose zeale •••• carryes them beyond knowledge, are all for extremi∣ties, and thinke there can never bee distance enough betwixt themselves and those that op∣pose them in the controversies of doctrine, or discipline. For the righting of our conceits in this point, we shall need a dou∣ble d••stinction; one of the Per∣sons, the other of the limits of our approach, or remotenesse. Of the Persons first; for there are Hostes, and there are Ini∣mici. The former are they, who professe open hostilitie to the whole cause of Christianitie; as Iewes, and Turkes: The latter are Adversaries within the Bosome of the Church;

such as, according with us in the maine essentiall Truths, maintaine stiffe differences in matters of great consequence, both in the judgement and practice of Religion. To the first of these, wee doe justly professe publique and univer∣sall defiance; hating all com∣munion with them, save that of civill commerce, which is not unlawfull with the most savage Infidels. And in this name, doe wee deservedly crie downe those favours, which these avowed enemies of Christ receive at Rome, even from the hands of him, who pretends to succeed the most fervent Apostle, that once said, Lord, thou knowest I love thee: Be∣sides

the benefit of a favou∣rable entertainment, wee know the Pope on his Coronation day vouchsafes to receive a Present from their hands;* 1.113 no lesse then that holy Booke of God, which their cursed im∣pietie prophaneth, and which, in requitall, condemneth their impietie; whiles those that professe the same Creed more sincerely then himselfe,* 1.114 are ri∣gorously expelled, and cruelly martyr'd. Our stomach doth not so farre exceed our Chari∣tie, but wee can pray for those miscreant Iewes: they once for all cursed themselves, His bloud be upon us and our children; wee are so mercifull to them, that wee can blesse them, in pray∣ing

that his bloud may be up∣on them for their Redempti∣on.* 1.115

And as wee can pray for their Conversion, so wee can∣not but commend the Order, which is held in some parts of Italy, that, by the care of the Ordinarie,* 1.116 Sermons are made on their Sabbaths in those places, where the Iewes are suffered to dwell for their Conviction; but whiles wee wish well to their soules, wee hate their societie.* 1.117

I like well that piece of just prohibition, That Chri∣stian women should not bee Nurses to the Children of Iewes, in their Houses; but I cannot brooke the Libertie

following, that out of their Houses, by Licence from the Ordinarie, they may: My reason is but just, because their proud detestation goes so high, as to an absolute for∣biddance of any office of re∣spect from theirs to us, and yet allowes the same from ours to them. So, by their Law,* 1.118 a Iewish woman may not be either Midwife, or Nurse to one of ours; yet giving way to our Women, to doe these services to theirs.* 1.119 Not to speake of the same fashion of Garments (which how∣ever forbidden by the Law, they have now learned for their own advantage, to dispence with) what a curiositie of hatred it is,* 1.120

that if one of us Gentiles should make a Iewes fire on their Sab∣bath, it is not lawfull for them to sit by it: And why should wee bee lesse averse from that odious generation? They have done violence to the Lord of Life, our blessed Redeemer; what have wee done unto them? Bloud lyes still upon them; nothing upon us, but undue mercie.

But as to the latter kind of Adversaries, wee must be ad∣vised to better tearmes; if any of them who call themselves Christians, have gone so farre, as directly and wilfully to raze the foundation of our most holy Faith;* 1.121 and being selfe-condemned, through the cleare

evidence of truth, shall rebel∣liously persist in his heresie; Into the secret of such men, let not my soule come, my glory be thou not joyned to their assem∣bly.* 1.122 I know no reason to make more of such a one, then of a Iew or Turke in a Christians skin. I cannot blame that holy man, who durst not endure to be in the Bath with such a monster;* 1.123 or those of Samosata, who in imi∣tation of this fact of Saint Iohn, let forth all the water of that pub∣like Bath, wherein Eunomius had washed, and caused new to be put therein.* 1.124 I cannot blame Theodosius a Bishop of Phrygia, (however Socrates pleaseth to censure him) that hee drove the Macedonian hereticks, not out of

the Citty onely, but out of the Country too.* 1.125 I cannot blame Gratianus the Emperour, that hee interdicted all assemblies to the Manichees, Photinians, Euno∣mians; And if he had extended his Banne against those other forenamed hereticks, it had beene yet better for the Church.* 1.126 Hie∣rom's word is a good one; It is not cruelty that wee thus doe for Gods cause, but Piety. But if there be any, who with full con∣sent embrace all the Articles of Christian Belee••e, and yet erre (not contumaciously) in some such dangerous consequences, as doe in mine understanding (though not their owne) threa∣ten ruine to the foundation by them yeelded; as I dare not

exclude them from the Church of God, so I dare not professe to abhorre their Communion. God forbid wee should shut up Christian brother-hood in so nar∣row a compasse, as to barre all misbeleevers of this kind, out of the family of God. Doe but turne over that charitable and irrefra∣gable discourse of Christianogra∣phy. Let your eyes but walke over those ample territories and large regions, which in most of the parts of the habitable world (but especially in Europe, Africa, and Asia) professe the blessed name of God, our Re∣deemer, and looke to be saved by his blood; and then aske your heart, if you dare entertaine so uncharitable a thought, as to

exclude so many millions of weake, but true beleevers, out of the Church below, or out of heaven above: you shall there see Grecians, Russians, Georgians, Armenians, Iacobites, Abassines; and many other sects serving the same God, acknowledging the same Scriptures, beleeving in the same Saviour, professing the same faith in all fundamentall points, aspiring to the same Heaven; and like Bees, though flying severall wayes, and wor∣king upon severall meadowes, or gardens, yet in the evening, meeting together in the same hive.

Now, if I liv'd in the commu∣nity of any of these diverse sects of Christians, I should hold it my

duty to comply with them in all (not unlawfull) things; and if any of them should live in the community of our Church, I should labour by all good meanes to reclaime him from his erro∣neous opinion, or superstitious practice; & when I had wrought upon him my utmost, rather then let goe my hopes and inter∣est in him, I would goe as farre to meet him (without any anga∣riation, save that of charity) as the line of a good conscience would permit me; herein fol∣lowing the sure patterne of our blessed Apostle,* 1.127 whose profession it is, Though I be free from all men, yet have I made my selfe servant unto all, that I might gaine the more: unto the Iewes I became as a Iew,

that I might gaine the Iewes; And to them under the Law, as under the Law, that I might gaine them that are under the Law; To them that are without Law, as without Law, (being not without Law to God, but under the Law to Christ) that I might gaine them that are without Law. To the weake, I became weake, that I might gaine the weake. I am made all things, to all men, that I might by all meanes save some.

I doe much feare the Church of Rome hath a hard answere to make one day, in this particular; Who imperiously, and unjustly challenging unto it selfe the title of the Church Catholike, shutteth all other Christian professions out of doores, refusing all Com∣munion

with them, and so neg∣lecting them, as if they had no soules; or those soules cost no∣thing; Amongst the rest, I shall give but two instances.* 1.128

The great Prince of the Abas∣sine Christians having heard of the fame of the Europaean Chur∣ches, sends some of his nation, of whom he had a great opinion, to Rome, to be informed of the substance and rites of Religion there professed; Zago Zaba was one of the number; they with great labour and hazard arrived there, made knowne their great errand; but were so farre slighted, that they were not so much as admitted to Christian society, and after many yeares vayne hope, were turn'd home disre∣gardfully,

not much wiser then they came, without any other newes, save of the scorne and in∣solence of those, who should have instructed them. A carriage much sutable to that, which they still beare to the Greeke Church; a Church which, as for extent, it may compare with theirs; so for purity of doctrine, I dare say (if that be her voyce, which her last Patriarch Cirill of Constantinople hath acquainted the world with all (as I was also confidently assured, by the late learned Bishop of Saribaris) as far exceeding the Roman Church, as the Roman doth the Russian, or Ethiopick, which it most contem∣neth: Let any the most curious eye trave••l over that learned con∣fession

of faith,* 1.129 which after all de∣vises, and illusions is proved sufficiently to be the genuine act of that worthy Patriarch, and by him published in the name of the whole Greeke Church, and let him tell me what one blemish, or mole hee can finde in that faire body; save onely that one clause, concerning the third person of the blessed Trinity; The holy Spi∣rit proceeding from the Father by the Sonne; wherein there can be no danger, whiles he addes, in the next words, Being of the same substance with the Father and the Sonne; and concludes; These three Persons in one Essence we call the most holy Trinity, ever to be blessed, glorified and adored of every creature. This errour of his Greek

Church, as it is now minced, is rather a Problem of Scholasticall Divinity, then an heresie in the Christian faith. In all the rest, shew me any the most able, and sincere Divine in the whole Chri∣stian world, that can make a more cleare, and absolute decla∣ration of his faith, then that Greeke Church hath done, by the hand of her worthy, and re∣nouned Prelate; yet how uncha∣ritably is she barred out of doores by her unkinde sister of Rome? How unjustly branded with he∣resie? in so much, as it is abso∣lutely forbidden to the Grecian Priests to celebrate their Masses,* 1.130 and divine Services, in the Roman fashion: Neither may the Ro∣mans officiate in the Grecian man∣ner,

under the payne of perpe∣tuall suspension; And if a wo∣man of the Latine Church be gi∣ven in marriage to a Greeke,* 1.131 shee may not be suffered to live after the Grecian fashion; A solaecisme, much like to that of the Russian Churches, who admit none to their Communion (be hee nver so good a Christian) if he doe not submit himselfe to their matricu∣lation, by a new Baptisme. Sure, those Christians that thus carry themselves towards their deare brethren (dearer perhaps to God then they) have either no bowels, or no braynes, and shall once finde by the difference of the smart, whether ignorance, or hard-heartednesse, were guilty of this injurious measure.

Next to the persons, the li∣mits of this approach or remote∣nesse are considerable, which must be proportioned according to the condition of them with whom we have to deale. If they be professed enemies to the Chri∣stian name,* 1.132 Beware of dogs, beware of the concision, saith the Apostle of the Gentiles. Iustly must wee spit at these blasphemers, who say they are Iewes and are not, but are the Synagogue of Satan.* 1.133 If they be coloured friends, but true hereticks; such as doe de∣stroy, directly, and pertinacious∣ly, the foundation of Christian religion; the Apostles charge is expresse,* 1.134 Haereticum hominem de∣vita, A man that is an hereticke, af∣ter the first and second admonition

avoyd and reject; and such an one as he may be, that addes blasphe∣my to heresie, it might be no reall mistaking (though a ver∣ball) of that wise and learned Pontifician, who misreading the vulgar, made two words of one, and turned the Verbe into a Noune, De vita; Supple, Tolle: put an hereticke to death: A pra∣ctise so rise in the Roman Church, against those Saints, who,* 1.135 in the way, which they call heresie, worship the Lord God of their Fathers, beleeving all things which are written in the Law, in the Prophets, in the Apostles, that all the world takes notice of it; seeming, with the rap't Evange∣list, to heare the soules, from un∣der the Altar, crying aloud,* 1.136 How

long Lord, holy and true, dost thou not judge and avenge our blood, on them that dwell upon the earth? Surely were wee such as their uncharitable 〈◊〉〈◊〉 mis-construction would make us, their cruelty were not excusable before God, or men: but now, as our inno∣cence shall aggravate their con∣demnation before the just Tri∣bunal in heaven; so our exam∣ple shall condemne them, in the judgement of all impartiall Ar∣biters here on earth: For what Client of Rome was ever senten∣ced to death by the reformed Church, meerely for matter of religion? what are wee other to them, then they are to us? the cause is mutually the same; only our charity is more, our cruelty

lesse. Neither is this any small testimony of our sincere inno∣cence; It is a good rule of Saint Chrysostome, if wee would know a Wolfe from a Sheep (since their clothing (as they use the matter) will not difference them) looke to their fangs, if those be bloo∣dy; their kinde is enough be∣wrayd; for who ever saw the lips of a Sheep besmear'd with blood? It is possible to see a Campian at Tiburne, or a Garnets head upon a pole; Treasonable practises, not meere Religion, are guilty of these executions: But how∣ever, our Church is thus favou∣rable in the case of those heresies, which are either simple, or se∣condary, and consequentiall; yet in the cases of hereticall blas∣phemy,

her holy zeale hath not fear'd to shed blood: witnesse the flames of Ket, and Legat, and some other Arrians in our me∣mory; And the zealous prosecu∣tion of that Spanish Cistertian, whom wee heard and saw (not long since) belching out his blas∣phemous contumelies against the Sonne of God, who after hee was given over to the secular power for execution, was by the Spanish Embassadour Master Gondemor, carryed, backe into Spaine by leave from King Iames, of blessed memory: in which kind also Master Calvin did well approve himselfe to Gods Church, in bringing Servetus to the stake at Geneva; As for those which are heretickes onely by conse∣quence,

and interpretation, heedlesly undermining that foun∣dation which they would pre∣tend to establish, as we may not, in regard of their Opinions in themselves, utterly blot them out of the Catalogue of brethren, so we must heartily indeavour all good meanes for their reclama∣tion; strive to convince their er∣rours; labour with God for them in our prayers, trye to win them with all loving offices, nei∣ther need we doubt to joyne with them in holy duties, un∣till their obdurednesse and wil∣full pertinacy shall have made them uncapable of all good coun∣sell; and have drawne them to a turbulent opposition of the truth: for, as it is in actuall of∣fences,

that not our sinne, but our unrepentance damnes us; so it is in these matters of opinion, not the errour, but the obstinacy incurres a just condemnation. So long therefore, as there is hope of reformation, wee may, wee must comply with this kind of er∣ring Christians; but not without good cautions. First, that it be only in things good or indifferent. Secondly, That it be with a true desire to win them to the truth. Thirdly, that we finde our selves so throughly grounded, as that there be no danger of our infe∣ction: for we have knowne it fall out with some, as with that no∣ble Grecian of whom Xenophon speakes, who whiles hee would be offering to stay a Barbarian,

from casting himselfe down from the rock, was drawne down with him for company, from that pre∣cipice. Saint Austen professes that this was one thing, that hardned him in his old Manicheisme; That hee found himselfe victo∣rious in his disputations, with weake adversaries, such men in stead of convincing, yeeld; and make themselves miserable, and their opposites foolishly proud, and mis-confident. Fourthly, that we doe not so farre conde∣scend to complying with them, as for their sakes to betray the least parcell of divine Truth. I•• they be our friends, it must be only, usque ad aras, there we must leave them. That which wee must be content to purchase

with our blood, we may not for∣goe for favour, even of the dearest. Fiftly, that we doe not so far yield to them, as to humour them in their errour, as to obfirme them in evill; as to scandalize others. And lastly, if wee finde them ut∣terly incorrigible, that wee take off our hand and leave them un∣to just censure.

As for differences of an infe∣riour nature;* 1.137 if but (De venis ca∣pillaribus & minutioribus theologi∣carum quaestionum spinetis, as Sta∣philus would have theirs:) or, if of matters rituall, and such as con∣cerne rather the Decoration, then the health of Religion; it is fit they should be valued according∣ly; neither peace, nor friendship should be crazed for these, in them∣selves

considered. But if it fall out through the peevishnes and selfe-conceit of some crosse dispositions, that even those things, which are in their nature indifferent, (after the lawfull command of Authori∣ty) are blazon'd for sinfull, and haynous, and are made an occa∣sion of the breach of the common peace, certainly it may prove that some schisme (even for triviall matters) may be found no lesse pernicious, then some heresie. If my coat be rent in peeces, it is all one to me whether it be done by a Bryer or a nayle, or by a knife. If my vessell sinke, it is all one whether it were with a shot, or a leake: The lesse the matter is, the greater is the disobedience, and the disturbance so much the

more sinfull. No man can be so foolish, as to thinke the value of the Apple, was that which cast away man-kinde; but the viola∣tion of a Divine Interdiction.* 1.138 It is fit therefore that men should learne to submit themselves to every Ordinance of man for the Lords sake: But if they shall bee wilfully refractary, they must be put in minde, that Korahs mu∣tiny was more fearefully reven∣ged, then the most grievous ido∣latry.

§. XV. The eleventh rule of Moderation; To refrayne from all rayling termes, and spightfull provoca∣tions in differences of Religion.

IT shall be our ele∣venth rule for Mode∣ration, that wee re∣fraine from all ray∣ling termes, and spightfull provocations of each other in the differences of Religi∣on. A charge too requisite for these times; wherein it is rare to finde any writer, whose inke is not tempered with gall, and vine∣ger, any speaker, whose mouth

is not a quiver of sharpe, and bit∣ter words.* 1.139 It is here, as it is in that rule of Law; The breach of peace is begun by menacing, increased by menacing, but finished by this battery of the tongue.* 1.140 Where∣in wee are like those Egyptians of whom the Historian speakes; who having begun their devoti∣on with a fast, whiles the Sacri∣fice was burning, fell upon each others with blowes, which having liberally dealt on all hands, at last they sat downe to their feast: thus doe we; after profes∣sions of an holy zeale,* 1.141 wee doe mercilesly wound each other with reproaches, and then sit downe, and enjoy the content∣ment of our supposed victory. Every provocation sets us on,

and then (as it useth to be with scolds) every bitter word heigh∣tens the quarrell; Men doe, as we use to say of Vipers, when they are whipt, spit out all their poyson.* 1.142 These uncharitable ex∣pressions, what can they bewray, but a distempered heart, from which they proceed, as the smoake and sparkes flying up show the house to be on fire; or as a corrupt Spittle showes exul∣cerate lungs: By this meanes it falls out that the truth of the cause is neglected, whiles men are ta∣ken up with an idle, yet busie, prosecution of words; Like as in thrashing the straw flyes about our eares, but the corne is hid. And it hath beene an old obser∣vation, that when a man falls to

personall rayling, it argues him drawne utterly dry of matter, and despayring of any farther defence; as we see and find that the dogge which running back, falls to bau∣ling, and barking hath done fight∣ing any more.* 1.143 I have both heard and read that this practice is not rare amongst the Iewes, to brawl in their publike Synagogues, and to bang each other with their holy Candlesticks and censers; in so much that this scandall hath indangered the setting off some of theirs to Mahometisme: And I would to God it were only pro∣per unto them, and not incident unto too many of those, who pro∣fesse to be of the number of them, to whom the Prince of Peace said, My peace I leave with you. It

is the caveat which the blessed Apostle gives to his Galathians, and in them to us; If yee bite, and devoure one another,* 1.144 take heed yee be not consumed one of another. Lo here, it is the tongue that bites; and so bites, as that (after the fa∣shion of a mad dogges teeth) both rage and death followes. And if any man thinke it a prayse (with the Lacedaemonian in Plu∣tarch) to bite like a Lion, let him take that glory to himselfe, and be as he would seeme,* 1.145 like a Lion that is greedy of his prey, and as a young Lion, that lurketh in se∣cret places: But withall let him expect that just doome of the God of Peace, Thou shalt tread upon the Lion and the Adder,* 1.146 the young Lion and the Dragon shalt thou

trample under feet. Certainely it is in vaine for us to expect any other measure from the exaspera∣ted, and unruly mindes of hostile brethren,* 1.147 whose hatred is com∣monly so much greater, as their interest is more: They whose fires would not meet after death, are apt in life to consume one another.

This is the stale and knowne Machination of him, whose true title is, The accuser of the brethren. That old Dragon, when he saw the woman flying to the wilder∣nesse to avoyde his rage;* 1.148 what doth hee? Hee casts out of his mouth water, as a flood after the woman, that hee might cause her to be carryed away of the flood: what are these waters

which he casts out of his mouth, but sclanderous accusations, ly∣ings, detractions, cruell persecu∣tions of the tongue? And shall wee that professe the deare name of one common Saviour, so farre second the great enemy of man∣kinde, as to derive some cursed Channels from those Hellish floods of his, for the drenching of the flourishing valleyes of Gods Church? Shall wee rather imitate him then the blessed Archangell of God, who con∣tending with the Divell, and disputing about the body of Moses, durst not bring against him a rayling accusation,* 1.149 but sayd, The Lord rebuke thee: Nay, shall wee dare to doe that to Brethren, which the An∣gell

durst not doe to the Di∣vell?

When we heare and see feare∣full thundring, and lightning, and tempest, we are commonly wont to say, that ill spirits are abroad; neither doubt I but that many times (as well as in Iobs case) God permits them to rayse these dreadfull blustrings in the ayre, right so when wee see these flashes, and heare these hideous noyses of contention in Gods Church, wee have reason to thinke that there is an hand of Satan in their raysing, and con∣tinuance. For, as for God, we know his courses are otherwise.* 1.150 When it pleased him to make his presence knowne to Elijah; first there passed a great and

strong wind, which rent the Mountaines, and brake the Rockes in peeces, but the Lord was not in the Winde. After that Winde, came an Earthquake, but the Lord was not in the Earthquake: Af∣ter the Earthquake a Fire, but the Lord was not in the Fire; but after the Fire, came a still small Voyce, and therein was the Almightie pleased to ex∣presse himselfe; Loe,* 1.151 as Saint Ambrose observes well, the Di∣vell is for noyse, Christ for silence. Hee that is the Lyon of the Tribe of Iuda, delights in the style of the Lambe of God; and is so tearmed, both by Iohn the Baptist, his fore∣runner, in the dayes of his

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flesh, and by Iohn the Evan∣gelist, his Apostle, in the state of his glory: Neither was the holy Spirit pleased to appeare in the forme of a Falcon, or Eagle, or any other bird of Prey, but of a Dove; the meek∣nesse and innocence where∣of, our Saviour recommen∣ded for a Patterne to all his fol∣lowers:* 1.152

If there be any therefore, who delight to have their Beakes or Tallons imbrued in blood, let them consider of what spirit they are; sure I am, they are not of his, whose so zealous charge it is;* 1.153 Put on (as the Elect of God, holy and beloved) bowels of mercy, kind∣nesse, humblenesse of mind, meek∣nesse,

long-suffering;* 1.154 Forbearing one another, forgiving one ano∣ther; if any man have a quar∣rell against any, even as Christ forgave you, even so also doe yee:* 1.155 And above all things put on Charitie, which is the bond of perfectnesse;* 1.156 And let the Peace of God rule in your hearts.

§. XVI. The twelfth rule of Moderation: That how-ever our judgements differ, wee should compose our affections towards Vnitie and Peace.

WHich divine counsell of the blessed A∣postle leades me to the twelfth and last rule of Moderation, viz. That if wee cannot bring our judge∣ments to conspire in the same truth with others, yet wee should compose our affections to all peace, to all tender re∣spects

and kind offices to our dissenting Brethren.* 1.157 What if our braines be divers? yet let our hearts be one. I cannot but commend the exemplarie dis∣position of the Christians of Constantinople, in the dayes of Constantius; when the famous Church of the Resurrection was there to be erected; the Novatians, men, women, chil∣dren, (though a Sect diversly affected) brought Stones and Mortar to the building of it; joyning with the Orthodox Christians, against the Arrians; communicating with them in three other Churches; and were upon the point of a full unitie and concord, had not some few wrangling spirits, of the Nova∣tian

partie put in a Claw, and cross'd so faire hopes. Had the matter been so slight as he con∣ceived, it was good counsell which the Emperour gave to Bishop Alexander,* 1.158 Ac tametsi &c. Although you, saith he, differ from each other in a point of small moment (as wee cannot all be of one minde in every thing) yet it may be so orde∣red by you, that there may be a sincere concord betwixt you; and that there be a mu∣tuall communion and consoci∣ation betwixt all your people. And the same temper hath beene laudably observed and professed by diverse late Wor∣thies in the Church. Concer∣ning the administration of the

Sacrament to the sick in case of extremitie, Calvin in an Epistle to Olevianus, gives rea∣sons of that practice, but withall addes; Scis, frater,* 1.159 ali∣um esse apud nos morem; You know, brother, the fashion is otherwise with us; I beare with it, because it is not a∣vaileable for us to contend. Luther, though a man of a hot and stiffe spirit, yet writing to the Cities and Churches of Helvetia, hath thus;* 1.160 Insuper ut dilectio & amicabilis concordia, &c. Moreover, that there may be a perfect and friendly love and concord betwixt us, wee shall not fayle to doe whatsoever lyes in our pow∣er, especially I, for my part,

will utterly blot out of my thoughts, all the offence that I had conceived, and will promise all love and fidelitie to you: And shuts up with a fervent prayer; that God, by the grace of his holy Spirit, would glew their hearts together, through Christian love; and purge out of them all the drosse and dregs of humane diffidence, and divel∣lish malice and suspition, to the glory of his holy Name, the sal∣vation of many Soules, to the despight of the Devill,* 1.161 of the Pope, and all his adherents. And before that time, in the Conference of the Divines on both parts at Marpurge, Oct. 3. 1529. passing through all the points wherein there seemed

any difference, and sticking one∣ly at the last, concerning the Sacrament, they shut up thus, Quanquam verò, &c. And al∣though wee could not at this time agree, whether the true Body and Bloud of Christ be in the Bread and Wine corporally, yet each part shall hold and maintaine (so farre as his Con∣science will allow) true Chri∣stian love with other, and both parts shall continually pray un∣to Almightie God, that he will by his Spirit confirme us in the true sense and understanding thereof: To which were sub∣scribed the names of those ten eminent Divines following; Luther, Melanchton, Iustus Ionas, Osiander, Brentius, Agricola, Oeco∣lampadius,

Zuinglius, Bucer, Hedio. Thus, Thus it should be a∣mongst Divines, amongst Chri∣stians, who hope to meet in one Heaven. If it must be with us, as with the Sava and Danuby, two famous Rivers in the East, that they run three∣score miles together in one Channell, with their waters divided in very colour, from each other; yet let it be (as it is in them) without noyse, without violence. If wee be children, as wee pretend, of our Father Abraham, let us take up his peaceable sug∣gestion to his Nephew;* 1.162 Let there be no strife, I pray thee, betwixt thee and mee, betwixt thy Heard-men and my Heard-men,

for wee are brethren. Ma∣carius was, in his time, ac∣counted a very holy man; yet I reade, that after hee had ma∣cerated himselfe with long de∣votion, hee had an answer from God, of the acceptance of his Prayers; but withall an inti∣mation, that after all his en∣deavours, hee came short of the merit of two Women in the Citie, which were two Wives of two Brethren, which had lived fifteene yeeres toge∣ther in one house, without the least discord.

This sweet and peaceable disposition cannot but be gra∣ciously accepted of God, be∣twixt us that are Brethren, in the wide House of his Church.

It is not for Christians to be like unto Thistles, or Tazels, which a man cannot touch, without pricking his fingers; but rather to Pitosella, or Mouse∣eare in our Herball, which is soft and silken in the handling, although if it be hard strained, it yeelds a juice that can harden Metalls to cut Iron. But if wee meet with a kind of men, who are disposed to be quarrelsome, like to that Cercyon in Suidas,* 1.163 who would needs wrestle with every man he met; the best way is to doe as some have advised, when we are provoked to fight with women, to runne away. Shun prophane and vaine babling,* 1.164 (saith the Apostle) as for peace, if it flye from us, wee must run

after it; Follow peace with all men, as he to his Hebrewes:* 1.165 But if af∣ter all our quickest paces, it will not be overtaken; if we still fall upon those, who are enemies to peace; rabid children, who love to heare themselves crie; Sala∣manders, who love the fire of contention; muddie Eeles, who delight most in troubled wa∣ters, be they such as are under our power, wherefore are Cen∣sures, but for such spirits? Even he that could say, Shall I come to you with a Rod, or with the spirit of meekenesse? said also,* 1.166 I would they were even cut off that trouble you. It is well commended by the Historian in Proclus, Bishop of Constantinople,* 1.167 that hee shewed himselfe mild and gentle to all,

and by this meanes woon more then others did by roughnesse and severitie; and it is a sure rule,* 1.168 that it is an easier ac∣count that shall be given for mercie, then for crueltie: And certainely, this course is first to be taken; The Chirurgian stroakes the arme, before hee open's the Veine: But where lenitie prevailes not, wee are cruell to the Church, if wee strike not home; when sing∣ing will not still the Childe, the Rod must: If they bee such as are without the reach of our Authoritie, wee must first doe our best, to make them sensible of the wounds they give to our common Mo∣ther, and those Rubs which

they lay in the way of the Gos∣pel; since it cannot be other∣wise now, then the Historian noteth in those first Ages of the Church,* 1.169 that the diffe∣rence of Opinions, whereof one arose out of another, was a great hinderance to many, in pitching upon our holy Pro∣fession: And as Optatus, of old, betwixt our Licet and their Non licet, Christian soules cannot chuse but stagger, and be distracted; And withall, to minde them of the palpable Wrongs wee doe to our selves, and the Advantages wee give to common enemies. It was a worthie and just intimati∣on, which Saint Gregorie Na∣zianzene gives, to this purpose,

unto the Synod of Constantinople; What can be more absurd (saith he) then whiles we decline the enemies fight, to betake our selves to mutuall assaults of each other, and by this meanes to waste and weaken our owne forces? Or what can be a grea∣ter pleasure to our adversaries, then to see us thus bickering with our selves? But if neither the respect to the Glory of the God of Peace, nor to the peace and welfare of the deare Church and Spouse of Christ, nor of themselves, can prevaile any thing; what remaines, but to mourne in silence for the irre∣parable breaches of the sacred Walls of Ierusalem, and toge∣ther with our zealous prayers

for the opposed peace of Sion, to appeale to the justice of that holy and righteous Lord God of Israel, with

Increpa Domine bestias calami,

Rebuke, O Lord, the beasts of the Reed, and scatter the people that delight in Warre. Amen.

FINIS.

Notes

• * 1.1

  ••••ta cs•• ut dic: solet dif∣ferentia i••∣ter artifices, sicut inter Incologices doctores. G••••. de propos. ab Ep. hae r••∣t••candis.
• * 1.2

  Dispendio litis carcre non medio∣cre est lu∣crum. Amb. de Offic. l. 2. c. 21.
• * 1.3

  Non amat qu•• no•• Ze∣lat Aug. contr. Adi∣mant. c. 13.
• * 1.4

  S. Por. prolegom. to the ••frian hi••t. Gerard. her. p. 1558.
• * 1.5

  Suid. ver∣bo Musoni∣us.
• * 1.6

  Rom. 14.5 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.7

  Gal. 4.18.
• * 1.8

  Girald. Cambrens. Itinerar.
• * 1.9

  Thaum••turg. nat. c. 2••.
• * 1.10

  Melanct. postil. de baptist. Christi, Metuendum est etiam in postrema mundi aetate magis hunc errorem grassaturum esse, quòd aut nihil sint religiones, aut differant tantum vo∣cabulis &c.
• * 1.11

  Spalat. part. 3••.
• * 1.12

  Qui divinis innutriti sunt eloquiis &c.
• * 1.13

  Suid. v. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.14

  Bin. in vita Innocentii.
• * 1.15

  Psal. 69.9. Io. 2.17.
• * 1.16

  Suid. v. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉
• * 1.17

  Theodor. l. 3 cap. 15.
• * 1.18

  Cancil. E∣liber. c 60.
• * 1.19

  Miles q. prae∣sidiarius Rom▪ felem quam Aegyp∣tii colebant. ut Deum in∣terfecit hinc tantus exor∣tus tumul∣tus ut 7000 militum Praesidiario∣rum truci∣dati sint. Melanct. Postill. Fer. 2. post advent. ex Diodoro Sic.
• * 1.20

  The first rule. To distin∣guish of persons.
• * 1.21

  Aug. de utilitate cred. c. 1.
• * 1.22

  To distin∣guish of tru••hes & errors.
• * 1.23

  Columban. c. 5. Pauca sunt necessaria vera.
• * 1.24

  Doctrina Christi quae prius nescie∣bat 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 coep••t a Philosophie praesidiis pendere, hic erat primus, &c.

  Eras praefat. ad opera Hi∣larii.
• * 1.25

  Gen. 9.4.
• * 1.26

  Nunquam audivimus Petrinos aut Paulinos aut Bartho∣lomaeanos, &c. sed ab initio una praedicatio Apostolorum. Epiph. l. 1.
• * 1.27

  Bern. Serm. in Cant. 36.
• * 1.28

  Aug. de uti∣litat. Cred. c. 11.
• * 1.29

  Nesciunt ne∣cessaria, quia superflua did••erunt. F. Senec. Gars de neg∣lig. Pra••latorum.
• * 1.30

  Alens. Tom. 2. q. 86. m. 3.
• * 1.31

  Ibid. q. 88.
• * 1.32

  Ibid. q. 89.
• * 1.33

  Ibid. q. 89.
• * 1.34

  Ibid. memb. 11.

  Am••s. ••e resist. gra∣tia. c. 8. Mela••ct. ••polog. ad∣vers. P••ri••. Sophi••l.
• * 1.35

  Suid. v. Matreas.
• * 1.36

  Gers. Epist. ad quendam fratrem mi∣norem. Quis non horreat pro∣fanas noc i∣tates & ver∣bo••um & sensuum? Bern. Epist. 190.
• * 1.37

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, ut de nuga∣tore Her∣mippus.
• * 1.38

  D. Twiss de S••t••ntia media, &c.
• * 1.39

  Gers. contra superstitiosos. q. observ.
• * 1.40

  Non est s••••ens hodie qui novitates n••n inv••nit. De planct. Eccl. l. 2.
• * 1.41

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.42

  Praestat pro∣••â igno••a∣tione d••ti∣n••ri quam falsa opinio∣ne manci∣pori.

  Chrysost. in Math. 24. Hom. 76.
• * 1.43

  Experto cre∣de, aliquid amplius in∣venies, in sylvis quàm i•• l••bris. B••rn. Epist. He••••t••o Murdach. Epist. 106.
• * 1.44

  Erasm. Epist. l. 22. Ioan. Episc.
• * 1.45

  Concil. Raven.
• * 1.46

  Concil. Sabi∣n••n, in Hisp. 1322.
• * 1.47

  Alured prae∣fat adver∣sum a se lib. Pastor. Greg. D. Henr. Spelman Volum. 1. Synod. Brit.
• * 1.48

  Anno C. 700. D. Henr. Spelm. Conc. Brit.
• * 1.49

  Episcopus ignorans Gramma∣ticam depo∣natur.
• * 1.50

  Gers. Tract. de Canti∣chordo.
• * 1.51

  Bern. Serm. in cant. 26.
• * 1.52

  Sozom. l. 1. c. 13.
• * 1.53

  Gers. Tract. 8 super Magnif.
• * 1.54

  Sed mu••tos videostudio∣sos, paucos religiosos: amant le∣ctionem, non religionem; imo amore lectionis in odium inci∣dunt reli∣gionis. Hugo. l. 2. Miscel. c. 52.
• * 1.55

  Tempore ••e∣teris Eccle∣siae Romanae, populus non curs••abat ad videndum illud quod Sacerdos ostendit, sed prostratis humi corpo∣ribus, ani∣mis incoelum erectis, gra∣tias agebaut Christo re∣demptori, qui nos suo san guine la∣vit, sua mor∣te redemit, &c. Eras. de Amabilitate concordiae Eccles. Basil. 1596.
• * 1.56

  Vid. libr. Ordinat.
• * 1.57

  Aug. de doctr. Christ. l. 2. c. 9.
• * 1.58

  Plut. cu∣stomes of Laced.
• * 1.59

  Gal. 1.8.
• * 1.60

  Vide relat. Colloq. Cha∣mier.
• * 1.61

  Eras. Epist. Colleg. So••∣bon.
• * 1.62

  Gers. declar. defect.
• * 1.63

  Gers. assert: ••o. Parui utilius rasci scandalum permittitur quam veri∣ritas desera∣tur.

  Eras. Sena∣tui Paris. Malui nem∣pe solus ab utriusque partis insa∣nioribus di∣lace••ari quam esse tutus in par∣te damnata. Aug. in Psa. 16.
• * 1.64

  Eras. l. 22 Colleg. Sorb.
• * 1.65

  Vide Act. & Mon. & Bromiard. v. Honor.
• * 1.66

  Io. I••slerus Scaphus de diuturnitate belli Eu••ha∣rist,
• * 1.67

  Hospin. de sestis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.68

  Suidas v. Hebraei.
• * 1.69

  Num. 26.11.
• * 1.70

  Prov. 13.10.
• * 1.71

  Pirke Aboth.
• * 1.72

  Potho Pru∣nie••sium Episcopus, 1150. i•• ••ib. de statu Dom. Dei Hospin. de Orig. f••st. Christ.
• * 1.73

  Eras. Epist. Illustr. Quantum apud alios valeat Ec∣clesiae autho∣ritas nescio: Certe apud me tantum valet ut cum Arianis & Pelagianis sentire pos∣sim, si pro∣bass••t Eccle∣sia quod illi docuerunt, Bilibaldo.
• * 1.74

  Laert.
• * 1.75

  Eras. Ep••st. l. 22. Coll. Sorb.
• * 1.76

  A literato quodam & experto vi∣ro accepi perniciosam esse in omni arte vel do∣ctrina asser∣tionem au∣dacem & extremam Gers. de vita, spir. animae &c. lect. 4. co∣rol. 11.
• * 1.77

  Suidas.
• * 1.78

  Cal. 2.
• * 1.79

  Act. 21.18▪21, 26.
• * 1.80

  Non turpe est senten∣tiam muta∣re, sed in malo perse∣verate fune∣stum & exi∣tiosum. Gre Naz. orat. 32.
• * 1.81

  Gerson. de∣clar. desect.
• * 1.82

  Gavant. Praxis com∣pend. visit.
• * 1.83

  Ne temerè vibret ful∣men excom∣municationis
• * 1.84

  Nihil quod crudele, utile. Offi••. 1.3.
• * 1.85

  Aug. Alipio, Epist. 239.
• * 1.86

  Iohn 22. apud Na∣var. ••n Man. c 17.
• * 1.87

  Erasm. Go∣des••cho.
• * 1.88

  M. Blunts observati∣on in his journey to the Levant.
• * 1.89

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Suid.
• * 1.90

  Vide & Martin. Cro∣merus de falsa relig. Luther. l. 1.
• * 1.91

  Whitak. re∣spons. ad Campian.
• * 1.92

  Gers. de Praecept. De∣calogi, c. 8.
• * 1.93

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 1 Cor. ••3.
• * 1.94

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.95

  Act. 24.5.
• * 1.96

  Siquis a bel∣lis quae jam seculis ali∣quot obres nihili, plus quam Ethni∣cè geruntur, deterreat, no∣tatur à syco∣phantis qua∣si sentiat cumiis qui negant ul∣lum b••ll••m gerendum Christianis. Eras. l. Epist. 23.
• * 1.97

  Paulo Vole∣zio.
• * 1.98

  Citat. a D. Davenant Sent. de pace procur.
• * 1.99

  ••in. Conci••. p. 1. Rom. 3. sub Damas••.
• * 1.100

  Non debet plurimorum malum ten∣dere in aesti∣mationem cunctorum. Greg. Mo∣ral. l. 26.28.
• * 1.101

  This is seasonably and happi∣ly done by an Order of the Starre-Chamber lately made.
• * 1.102

  Rom. 15.6 2 Cor. 13.11.
• * 1.103

  Philip. 3.16.
• * 1.104

  Sententia impia, vita luxuriosa. Non bene vivit qui non rectè credit. Ca∣lixtus. Bene∣dict. Episc.
• * 1.105

  Bernard. Epist. 193.
• * 1.106

  Epist. 195.
• * 1.107

  Epist. 196.
• * 1.108

  Epiphan. haeres. 67.
• * 1.109

  Bromiard. V. Fides.
• * 1.110

  Nullum malum Pu∣nicum in quo non ali∣quod gra num sup∣put••e.
• * 1.111

  Ma••. 7.17, 18, 19.
• * 1.112

  Salmeron. 1. ••rolegom.
• * 1.113

  Lib. sacrar. ceremon.
• * 1.114

  In locis Ita∣liae & adja∣centium In∣sularum nul∣lus Haereti∣cus quovis praetextu domicilium contrahere, habitare, aut morari pos∣sit. Greg. 15. Anno 1622.
• * 1.115

  Pro Iudaeis est orare, sed non st••cten••do genua. Greg. Fer. 6. post Pal∣man.
• * 1.116

  Gav••nt. Enchirid. tit. Conc••o.
• * 1.117

  Gavant. ex Silvio. V. Haebr. ex Provinc. Mediol.
• * 1.118

  Munster. Praecept. Mosaica negat.
• * 1.119

  Ib. Munst.
• * 1.120

  Ib. Munst.
• * 1.121

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.122

  Gen. 49.6.
• * 1.123

  Theed. lib. 4. c. 14. & Cassiod. l. 7. c. 16.
• * 1.124

  Socrat. l. 7 c. 3. Islud aggressus non de mo∣re catholicae Ecclesiae.
• * 1.125

  Sozem. l. 7. c. 1.
• * 1.126

  Sozom. Ibid. c. 2.
• * 1.127

  1 Cor. 9.19.20.21.22.
• * 1.128

  Dam. à Goes. histr. Ethiop.
• * 1.129

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

  See this question shortly but fully hand∣led by my L. Grace of Canterb. in his late convictive answer to A. C. sect. 9. p. 24.25.26.

  And large∣ly discus∣sed by the Archbish. of Spalat. De Repub. Eccles. l. 7. c. 10. num. à 119. ad 187.
• * 1.130

  Ne Graeci Latinomore, &c. Ex Pio 5. Anno 1566. Ga∣vant.
• * 1.131

  Gavant. ex Congr. Episc. 20. Febr. 1596.
• * 1.132

  Philip. 3.2.
• * 1.133

  Revel. 2.9.
• * 1.134

  Tit. 3.10.
• * 1.135

  Act. 24.14.
• * 1.136

  Revel. 6.9 10.
• * 1.137

  Staphil. de∣sens contra Illiricum.
• * 1.138

  1 Pet. 2.13.
• * 1.139

  Psal. 64.3.
• * 1.140

  H••spin. de festis Ethnic.
• * 1.141

  Ex utraque p••rte suut qui pug••are cup••••tus Cic. Tyroni suo Epist. l. 16.
• * 1.142

  Erasmus ta∣xat Hila∣rium quod Arrium ap∣pellat Sata∣nam & An∣tichristum. Praefat. ad Hilar.
• * 1.143

  Mr. Blunts voyage to the Le∣vant.
• * 1.144

  Gal. 5.15.
• * 1.145

  Psal. 17.12.
• * 1.146

  Psa. 91.13
• * 1.147

  Eteocles & Polynices.
• * 1.148

  Revel. 12.15.
• * 1.149

  Iude 9.
• * 1.150

  1 Kings 19.11.
• * 1.151

  Ambro. in Psal. 45.••
• * 1.152

  Nunquid Ovis Lupum persequitur? non, sed Lu∣pus Ovem, &c. Chrys. Hom. 19. in Matth.
• * 1.153

  Coloss. 3.12.
• * 1.154

  13.
• * 1.155

  14.
• * 1.156

  15.
• * 1.157

  Contra quam Lu∣theranus, q. apud Prolaeum. A Calvini∣ana frater∣nitate Li∣bera n••s Domine. P••olaeus. Fascic. c. 1. q. 7. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. So••rat. l. 2. c. 30.
• * 1.158

  Socr. l. 1. c. 4.
• * 1.159

  Epist. 363.
• * 1.160

  Honestis, ac prud. Dom. Consulibus, &c. Tiguri, Bernae, Ba∣sileae, Schaf∣husii, Sau∣galli, &c. An 1537. Vid. Hosp. & D. Pa∣raeum in Iren.
• * 1.161

  Subs••ripti. V. P. Ad∣d••ctus. Mart. Iu∣cherus.
• * 1.162

  Gen. 13.8.
• * 1.163

  Suidas. V. Cercyon.
• * 1.164

  2 Tim. 2.16.
• * 1.165

  Heb. 12.14.
• * 1.166

  Gal. 5.12.
• * 1.167

  Socr. l. 7: c. 40.
• * 1.168

  Mesius est propter mi∣sericordiam rationem reddere quà propter cru∣delitatem.
• * 1.169

  Quinetiam dogmatum discrepantia, quorum alia ex aliis nas∣cebantur, impedimen∣to fuit, quo minus com∣plures, qui fidem Chri∣stianam re∣cipere ani∣mum indu∣xerant, eam recip••rent.