In Idcmory
FREDERICK
BENJAMIN KAYE,
(Yale, 1914)
Processor English
.ITorfh-u^esfern Uni-dersiiy,
1916-1950
IJorihxt)€sicrn "Uni-OersHy Ethrary
E'Oansion, lUinots
Catholick Charity
Recommended in a
SERMON,
BEE ORE
The Right Honorable the Lord Mayor,
AND
Aldermenoi LO 0
In order to the abating the Animfities among
ChriftianSj that have been occafion'd by
Differences in Religion,
B Y
fof.^lanyill^ Refterof "Bath.
LONDON:
Printed for H, lver[den ^ under the Crcwn Tdvern in We(l-
Smithfictd, and J.Collini,3t chc Ktf?£s Head in Wejfminfier-Hall.i 669, '
It^eVer thought ef having an occafion to
mal[e this 5>rmon more publick than it
Was in the Preaching of it: !But fome of
Hearers chanced to be fo fagacious,dr
tofpy a Defign in it^ which my dulneis never
thought of J and to re port fever a\ Taffages to the
purpofe of their Chancy • trhich, I either never
faidj or notfo as they reprefented :* Upon the oc»
cafton of Vohich miftakes chiefly ( I fuppo/e ) I
have been frequently folicited by others, who had
kinder apprehenfions of that Vifcourfe^ to let it
go abroad. This I now do /or that reafon^ for I
find that Wthout itj neither theone^ or other Vptll
be fatisjied. I haVe addtd fome things toViards the
Conclupoiij Tt^hichJ fhould haVe faid, if the time
allotted to thejc'^ublick B^ercifes Tt>ould have per'
m 'ltted. In the whole^ 1 ajjure the ^^(eader , I in-
tended nothings but to recommend, andprefsone
of f/;? grcateftj and yet one of themofl ncgle-
6ted Duties of Chriftianity : jfnd 1 am very-
forrythat our Divifions have brought things to
fuel? a pafs, that men take it ill to hear of Chari-
cy. find ti^hether it be fe^ifonahlcinour times
A 2. to
To the Reader.
to exhort men to juch a Duty, or tio; let thofe
that know the temper of the J^e judge, Jf it
fhould need an Apology {and methinks it (hould
not) that J have chofen fo plain, and ordinary a
Text; 1 "Would let thofe^that objeH it, kno"W, 1 hat
I intend no fubtilties of Wit, or Tricks of vari-
ous phancy, no Wire-drawn Interpretations,
or nice Divihons, to ojientate quaintnefs, or
pedantick Learning J but ferioufly to mind the
contentious World of an important part of
Chrijis Amity, u>-hich it feems to have forgotten j
and to recommend a Vertue^hich nearly concerns
all the jiffairs of ^ligion , and all the great im
tereHs of men : For which purpofes the plamejt
"Words are moH proper. And I cbofe juch the ra-
ther that I might not need to fpend any of my
{horz time in Divifions, Coherences, and Ex-
plications ; which ordinarily jignifie Very little,
' and would have hindred my doing any tolerable
right to the main Subject,
London,
Feb.io. 1(568.
J.G.
SERMON
O F
Catholick Ckarity.
I Pet. I. part of XXII. v.
See that you Love one Another,
Q W many, and how
great ha've been the
Feuds, andJiillare,o{this
tottering^ and brokgft Age,
there is no man here To
happy as to be ignorant.
That fuch Strifes among Brethren are Un-
'•natural, and Diabolical j and that 'tis a
lovely thing to fee Chriftians live to-
B gether
2 s>et:mon of
gether in Charity^ and Loi/e y there is na
ChriBian but will grant; but how the fatal
El'it is to be cur'd, and the louely thing is
tobecompaft', here's the Knot^ here's the
Difficulty. To endeavour the reconciling
extreams that are fo divided, may look like
a dcfigne to perfwade a friendfliip between
the Winds and Waves. 'Tis very ftrange
that Chrifiians fhould be fo at odds, whofe
Keligion is Peace^ and Lo'ue j and the reafonr
of whofe diffierences are fo f mall.^ in propor-
portion to«the degree their Animofities.
Our God is One^ and wc have the fame
common Sdviour * we profefs one Gojfely
and believe the fame Creeds j we have the
fame SdCTdmentSj and the fmtdamen-
tal Oydindnces ; andfincc we are agreed
in Thefe, what is there left, that is worth
the heat of a Difpute P rvhaty that can )ufti-
fie a Dimfion P Certainly, it is not mens
Principles that keep them fo at odds,
there is fomewhat more in the matter •,
there is fomething wanting that would
heal our.BreacheSy and compofe our Diz/i-
fions. Loz>e would heal us^ if we would be
healed.
TSlow in 2igeneral 'tis every
ChrU
catijoKcfe Cfjaritp. 5
IS no Chriftians Duty to brif>g what water he
can, to throw upon the Flames ^ efpccially,
it is the office of the Mhtiflers Peace, to
s Ac endeavour to 'promote it. *Tis a plain
rfing fubje£i: •, but fuch are mofl: neceffary, and
oklie fbis is moft feafonable j feafonable at all
jtween times, but principally in wherein'tis
hard to difcern by the fraSiice of Chriflians
whofe that the Duty called ho'ue hath any thing
rnfuiit to do with C/jriBianity. And yet t/jis is a
prop <vital grace of our Religion: TistheL^/n?,
mftiis. Gofpel in a word h for I^oz'e is the
whffi fnlflUing of the Law, and the Gofpel is a
Q/J Law of Lcve. And 'tis very ft range, and
havetk which hath fo much
J of light and faith in the pretence, fliould
have fo little of charity and loi'e in the
praBice efpecially, fince that light, which
;\vortl is from ahoi>e, is full of Benignity, and Good-
n jufr fjefs •, and that faith, which is truly Di'vine,
tmeii' worketh by lo've. This is the Duty which
A oLit Apoftle recommends in the words, and
itfer j I bave chofen it for my prefent fubje£l: ^ In
/ould Difcourfing it, I fhall (hew you.
Pifr- (i.) The of the Duty,
(2.) It's CjCtCnt, C 3O The C]CCd- .
Icnc^ of it j and propofe (4.) fome
very to afliif us towards the attain-
B 2 jnent
4 ^ German of
mcnt of this Generom, and Catholick^
Spirit.
For the ( i. ) The ^ecefdt^ of the
Duty the whole Scripture is fofull, and
fo exprefs in enjoyning it, that methinks I
might bcexcufed from a labour,that would
feem fuperfluous to one, that l^norvs the
Gofpel^ and not the praSiice of thofe that
profefs it : But bccaufe the Chriflianity ot
mofl: Cbrijiians^h^ (if I may fo fpeak) quite
another thing from the Chriflianity of
Chrifl; It will be neceffary to mind them
what His was, that they may be perfwa-
ded to conform theirs iinto it: and though
mens underflandings convinced already
that Charity is their Daty^ yet there is but
too much need to reprefent foine of the
vaft heap of injunfiions that make it /<?,
to incline their .Wills. I fhall therefore
briefly lay together a few of the chief in-
fiances of this kind ^ that you may have
the diftinfter fence of the reafons of your
Vnty^ and from them^ the mofl: powerful
motives to enforce it. In order to this, let
us confider in fhort, the InjnnWions of
Chrifl, and the teachings of his Apoflles.
Our Saviour urgeth it as his
. ^ „ .
Ccm'
CatljoUcft Cj^atUp. ?
Ji)lic\ Commandment^ 13. 34- and Incul-
cates it again under the obliging form of
)f the h 'vs Command^ 3loijn I <5. 12. He makes it
I, ^nd a dijimguiping note ot his DifcipleSj ^
Msl 13. 3'5' and enjoyns them to Iwe their
would Enemies^ 24. He mentions it as
iwtk the^C[''^^c7^ qualification of thofe on his right
)fetbt hand, that fliall be received into his King-
ariiiji dom, 34i 3^. and the want of
)quk it, as the reafon of the dreadful Curfe pro-
jiilj 01 noLinced upon thofe miferable ones on the
left, at the folemn Judgenient,
' . 4f, 42. St. Faul calls Lcve^ x.\ie fulfilling
£>f the 13. 8,9,10. and fets
QW place among the fruits of the
dalfft' Spirit^ *5- -2. yea, reckons it.
ereis8| times over under other Names in the Ca-
talogue,'zz/'j:,. thofe of Peace^ Hong-fuffer-
''k' ing^ Gentlenefs^ Goodnefsj Meeh^iefs^
hercfe 22. 23. He advanceth it above all Gifts
cliiff® and Graces, i CO^- 13- above the
ij\0' of jvfc/2 and Angels^ l)0t> and above
/yoii Trophefy ^ and Myfteries^ and Knorvledge^
iwerfi! Faith J 2. And the beloved Difcl-
pie St. John^ who lay in the Bofome of
loti! 0 Jiis Dear Lord^ and feemes to partake moft
y. of his Spirit, is in the commen-
I dation of this Grace. He tells us; that God
C0
6 ^ttmon of
is \^ovc^ - 3m 4- 7- and repeats it a-
fifain, t)0r» id. He makes it an Argument
of our being born of God^ and Knowing
Him-y 7- and the want of this an
evidence of not Knowing God, S.
He counts it the tnarh^ of Difciplejhip ]
and the contrary, a figne of one that a-
bideth in Death-, igjoljn 3. 14 He calls
him a Mnrtherert\i3.t hates another,i
and a L^vtr, if he pretends to Lo'z/e God^
and lo'ucth not his !Brothcry 13D])n 4.20.
In fine, h<?out-fpeaks the grcateft heights
ofPraife, when he faith God ishove^ and
he thatV.o'vetl) drvelleth itiGody and God in
him, I gjoDn 4- '(5. I might reprefent
further, that we are commanded to Kove
without difjlrnIllation, 3^0Ut^ 12.9. to be
hjndly affeSiioned one towards another,
10. to put on tJje Breaft-plate of Faith, and
how, to be pittiful, and
cnrteom, I #et. %.%. to pro'uoks one ano-
ther to lo^e, and to good worlds, 10.
^4. to ferve one another, 5- 13. to
lo've as 'Brethren, 8. We are mind-
ed of Chrift's New Commandment, i
3. 13. and of the which was from
the beginning, That wepould Loi/e one ano^
ther, iCtf 11 • and are urged by the con-
fidcration
-V
CatlioMcft CDatitv. 7
fidcration of Gods loving us, i 3Jotn4i-
Thus the Apoftles exhort^ and teach : and
they Pray J that our Loi/e way Abound^
J #l)n. p. and I %ijefr. 3. n. and give
foleinn Thanh^ for it, when they have
found it.
And now confidering the of
all thefe. places, 1 cannotfee, but that any
Duty of Religion may be more ealily eva-
ded than thk and thofe who can phanfie
themfclves Chriflia?-2S, and yet continue
in the contrary Spirit^ and FraMicc. \ may
conceit themfelvcs Keligion-f^ though they
live in the conftant commiflionof thefins
of Dntnkennefs-) and Theft. And iffilch
can quiet their Confciences, and fhuffle
from the edge of all thefe plitin Rccom-
mends, and In)un£tions; they have found
a way to efcapc alltheharvso^ Cody and
may when they plcafc, become Chrifliansy
without Chriflianity. For the evidcfipe, I
have fuggefled to prove the necejjity.oi
thh Duty, doth not confift in half Semen-
ceSy ^nd doubtful PhrafeSy in phanfied Ana^
logieSy and far-fetcht Interpretations y but
m plain Commandsy and frequent Inculcati-
ons'y in earnejiEntreatieSy -^nd preffinglm-
portnnities 3 in repeated Ad'viceSy 2nd paf-
fionatc
8 pennon of
jionatc Commendations: And thofc whom
all thefc will not move, are Incapable of
being peiTwadcdj againft theiror
their intereji ^ to any Duty of Religion^
So that, though I fee never fo much eager'
nefs ^or an Opinion, oi Heat for dLnindiffe-
rent Circumjiance without the confcience
of Chriflian Love-, I (liall never call that
forrvardnefs for thofe little things, Zeal, or
'Religion. Yea, though thofe warm men
fliould facrifce their hiz'cs to their beloved
Trifler, ithould not think them ;
but fear rather, that they went from one
Fire to another, andair or/c. And in this
I have the great Apoftle to warrant me,
who faith. Though I give my body to be
burned, and have not Charity, it proflteth
me nothing, I M • 3 •
Thus of the fitft Head, the
of this Duty j I come to the ftcOtlDa the
Cicttnf of it. Our Love ought
I'; Tohz'extended to all Mankind. The
moregeneralit is, the more Chriflian, and
the more like unto the Lo-z/c? of God, who
caufcth his Sun to jhinc, and his Rain to
fall upon the Good, and upon the Evil. And
though our Amies be very Jbort, and the
ordinary influence of our hjndnefs, zuidgood
willy
catDoWtft cgattt?, >
M?i// can reach but to a very feti> ^ yet
we may pray for all men, and defirc the
good of all the worldand in thefe we
may be charitable without bounds: But
thefe are not all, hcve obligeth us to re-
lieve the Needy^ and help, the Difirejfed,
to vifit the Sick^t and fuccour the Father-
lefs 2nd Widows^ to ftrengthcn the
and to confirm the Staggering and Doubt-
ing-y to encourage the Vertuous^ and to re-
prove the Faulty ^ And in fhort, to be
ready in all the offices of Kindnefs, that
may promote the good of any man Spi-
ritual, or Temporal, according to the at-
moft of our power, and capacity. The
good man k Merciful to hk Beaji^ and the
Chrijiian ought to be Charitable to his
Brother-, and his Neigbour and eojery man
is our Brother^ and e'very one that Needs us,
is our Neighbour: And fo our Lo<ve ought
to extend to all men unit'erfally^ without
limitation ^ though with this difi;in£tion. '
II. That the more efpedal ObjeBs
of our hove ought to be thofe that agree
with us in a common Faith^ (l50lU 6. lo.
that is. All Chriflians, as Chnfttans, and
becaufe fitch. Whatever makes our Bro-
ther a Member of the Church Catholick^-,
C that
le detnum of
thdt gives him a title to our nearer affeSii-
enSy which ought to be as large as that.
Our l^eve muft not be confind by names^
and petty agreementand the interejis of
Parties to the corners of a SeB'-i but
ought to reach as far gis Chrifiianity it felf,
in the largefl notion of it. To love thofe
that are of our Way^ Humour^ and OpS-
nion^ is not Charity^ but Self' Love *, tis
not for Chrifi^s fake^ but our orvn. To
Love like ChriBians^ is to Love his Image
from whom wc are call'd fo: And that
confifts not in demure Loo\f and afeSied
FhrafeSy in melting Tones and mimicj^
GeUures, in Heats, and Vehemence, in
Kaptnre g^nd Exfiafte, in fyf ernes ol Opi.
nion, and fcrupulofity g^houtNothing'-) But
in Faith, and Patience, Innocence, and Inte^
grity 5 in Love to God, and Charity to all
the World; in a modefi Sweetnefs, and hum-
hie Deportment , in a peaceable Spirit, and
readinefs to obey God, and Thofe He hath
fet over Us. Where ever Thefe are, there
is the Image of our Lord, and There ought
to be our Love , though the perfons thus
aftefied, arc Ignorant of many things, and
erre in many j though they difer from us in
fome Opinions wc count Orthodox, and
walk.
c«t|)0Wtfe CUartt?.
walk not in the particular Tvayes of C/V-
cumjiancs which We efteem ^efl. And
thus briefly, of the of the Duty,
we ought to Love yill but efpe-
cially All Chriftians. I dcfcend to the
general, c/ia,.
(Ill) The C]CCrtltnC^ of Chriflian
which I reprefent in the following
particulars.
(-10 It is the Image of God^ and of
all the graces renders us mofl: likg our
Maimer : For God is Lcue^ and the Lo'ver
of Men ^ and his tender Mercies are o'uer
all his If orJ\s : And the mofl; futable ap-
prchcnfion we can form of his Being,
is, to look on him as an Omnipotent^ Dm-
nifcient^ Immutable Goodnefs. And is it
not a ^onous Excellency^ that makes Men
lih^e the fountain of all perfcftion ? Our
unhappy Fir ft: Parents loft Paradife^ by
afpiring to be like God in Knowledges
and if we endeavour to be lihg him in
Eo've^ wc fliall be in the way of gaining
a better Paradife than they loft.
(II.) Love is the Spirit of Angelsf
Glorified Souls ^ and the beji of Men.
There is nothing by which the Angelical
C 2 na-
12 5»eicmon of
nature is fo much dijiingHifJ/d from the
Diabolical-, 2iS Vjcue ^ 2Lnd Goodnefsfor
the Dc'uils have Spiritual, and Immortal
natures, and great degrees of Power and
Knowledge j and thofe perhaps not much
inferiour to what is to be found in fome
of the better Spirits: fo that the great
difference is not in the excefs of natural
perfections, which the Angels of Light
have above thofe of Darh^tefs ■ hm m
this, that J:he former abound in Lcve,
Srveetnefs, 3ii\d'Benignityand the latter^
in Malice, Cruelty, and Ke^uenge, thefe
are the very Image of Sathan, and Spirit
of Hell. Whereas all the Celeflial In-
habitants live in the )oyful exercife of un-
interrupted Love and endearments: Nor is
that Love confined to the bleffed, and
glorified Company, but it fhcdsit felf a-
broad upon the neathcr world; and they are
MiniBring Spirits for our good, '-14.
They fo tar Love us, that they can ff 3op
from Heaven to ferve us. There Is Joy
there at the Comuerfion of a Sinner', and
no doubt there h Lo've to converted-^^'mts,
and care and pitty for all the reft of Men.
For the fpiritsi^I the Juft made perfeci are
freed from their frorvard humours, and
pettifi
Catl)dl<ci^ Cl)atrti^4 13
pett}f}> natnref ^ their mijiah^7t Xeal^ and
fondnefs of Opinions j which ftraightncd
their Aft'e6iions while they were on Earth :
And now they arc inlarged by the vaft
improvements of their Knori^ledge^ and ac-
compliOiment of their Vertue ; by a fuller
fence of Di'vi?ie Loz'e^Sc of their Dttty ^ by
the genius of their company^ and the im-
ployment of the happy Place. So that in
Heaven all arc Catholicky in their AffeBi-
ons. ^
And the better any man is, the more he
is /o upon Earth: The good xmn makes
not himfelf his centre.^ nor are his thoughts
wholly engrofi: about his own concern-
ments j but he is carefully follicitous for
the general beneft, and never fo much
pleafed as when he is made an inftrument
of Divme Goodnefs , to promote the in-
tercfts of his Qhrijiian brethren. /Twas
an high ftrain of Love in Mofes., exprcft
towards the Iranfgreffmg Ifraelites.^ when
he was content to be blotted out of
Gods Boo\^ rather then that their Sin fhould
not be blotted out, €%orx. 32.32. and St.
Paul was no Ids Zealoufly affectionate to-
wards the Jevaes^ when he faid, he could
wijh himfelf accnrfed from Chrijij viz. fepa-
rated
14 ^evmon of
rated from Chriftian comniunion as a moft
vile and ab)c£l: perfon, for their fakes.
3(^01114 9- 3- Thefe wcrefpirits whom Reli-
gion and Divine Love had enlarged •, and
the more any man advanceth in Chriflia-
nity^ the nearer he approacheth to this ge -
neroHS^ heroick^tem^er.
(III.) Love is an eminent branch of
the Divine l^ifcy ^nd Nature. Love is of
God., and every one that Loveth., is born
of God., faifh the Apoftle, i
The Divine Nature in ii5, is the Image
God Fonrtraid., and lively drawn upon
the regenerated Soul j and we have remark'c
above that; Love is the vital Imaac of
•' <!>
our Makgr , 'tis His Spirit infnfed into
us, and growing in us \ and upon chat ac-
count to be preferred before all Gifts.,
and natural PerfeSiions : as St. Paul hath
done it in the mentioned i I3- And
the common Gifts of the Spirit differ from
this fpe'cial Grace., as the Painters PiSlure
doth from his Son: Hi's Counterfeit may
indeed, in a fuperficial appearance to the
Ey e,' refemble him*^more than his Child^
but yet it is but an empty f);adow., defri-
tutc, and incapable of his Life, and Na^
ture : So there arc a fort of GiftSj that
have
CatljoUcft Cljati'tp. I?
have a 'fpiritual appearance^ and may^ to
thofe that fee things at dijiance^ or have
not their fences excrcifed, fcem more like
the divine nature, than this modeji uertne j
But thofe that come near them , and arc
better able to difcern j perceive that in
themfelves they are without the Di'vine
hifcj and Motion^ and are meer hi-vdefs
TiBnres. And here I dare fay, that the
happieft faculty to French Flahfibly ^ and
Fray with Fluency, and Eloquence to Dif-
courfe De'uoutly, and readily tC Interpret
Scripture, if it be not joyned with a be-
nigne and charitable fpirit, is no participa-
tion of the Cod-like life and nature , nor
indeed any more 1 h^ine, than tiiofe com-
mon gifts, and natiiral parts, which thofe
that think highly of themfelves upon thefr
1 Giftit accounts, defpife. For very E'vil men have
niilW'been eminent in thefe accomplilhments,
n, .W and Wicked Spirits arc without queflion
endowed with themand they are of thein-
fihf felves atguments of nothing but a faculty
it of Imitation, a dei^otional Complexion, and
to the warm Imagination : Whereas on the other
Ctf i hand, Charity, and Chrijiian Lo've arc good
Jefti* Evidence of a Renewed ft ate, and nature,.
[ Our Sd'vionr made it a CharaBer, 30!).r3
tha; By;
16 :a ^etmon of
and the CathoUck^h^oiWt concludes
iJobnsH' By ihh rve h^owthatwc are
faffed from dealh to life^ hecanfe we lo'vethe
Brethren. And it this be a M^?rA>and St. John
be not mijiaken., I doubt that fome who are
very graciowTy by many Sig?ies of their own^
will want one of Chrifls, to prove their
comfortable prefumption.
(IV.) Love is the bond and tye of ChrU
jiian Communion \ How can two walh^ to-
gether except they are agreed ? The Church is
a Body confifting of many Members., which
unlefs they Unite^ and fend their, mutual
fnpplies one to another,the Whole is diftem^
pered, 8c in the ready way to Oeath and dif-
folution. Now Charity is that i/ital Cement
whereby they ^iteZ^nited., and the Sew/by
which the common body lives j that where-
by the league between the members is pre-
ferved, and health with it. When this de-
cays, fad fymptomes., ind mortal ei/ils
low. We fee in nature., the great
of the World is maintained by the mutual
Friendffip.,3Lnd confpiracy o(itsparts'.,which
fliould they univerfally fall out, and break
the bond of Amity that is between them ^
fhould they a£f their Antipathies upon each
other i yea, fliould they but ceafe to ferve
one
CatljoKcfe CDatttp. 17
bnc another for the general ^ood j the whole
would quickly be diflblved, and all
things Jhnfjled into their old Chaos, and
jol)ii Ahyfs. And the greateft evils that ha've,
t^oare or can happen to the Church have been the
efte£l:s of the decay of Charity, and thofe
tlicir intejiine Diuifions that have grown up in
it. From thcfe /he hath alwayes fuffered
)[Cl>ri- more, than from external perfecutions •, The
flames within have confnmed her, when
Wi! without, have onely fingd her
irhcl - garments.
mutual ) Love is the mofi: Catholick^
fc grace, and upon that account the mo/1: ex-
dif cellenf, fince that which promotes the good
ICmt of the whole, is better than zny pri'vate per-
yh] feSlion : for which reafon, things in nature
where will quit their particular interefts , when
[515pff the common good fo requireth; as heauj
Qfhijdt bodies will afcend, and light bodies defcend,
ni0 to prevent a chafme, and breach in nature.
fjkh Now of all the dimne vertues, there is none
of fo large an influence, as Lcve •, 'tis a
3 grace defigned for the good of the commu-
tiity, as the principle of felf-Loife is for
the prefer'vation o{ particular heim^s. This
[^eac ftirres up our endeavours for the good of
fen others, andefpecially forthc
oil: D The
j8 ■ :S^etmon of
The Church receives no wound) but hcve
feels the fmaft of it •, nor is any member of
it affli£i:ed, but Lotjc h grjcved. This is
the very fpirit of our dear Lord, who was
touched with a feeling of our Infrnntiet. And
fo ihe/e I adde this laft.
( VI. J Loye commends Cbrijlianity to
thofe without^ and cleanfeth the profeffiori
of it from many Spots it hath eontrafted.
The generality of men are not able to.
^iidgc of Rehgions themfelvess but ufually
reckon of tijemj as they do of their Profef-
fours. What ever is excellehtj or c\Ce unwor-
thy^ in a votary of Keligion, redounds to the
credit, or difparaoement.^ of the Religion
he hath Adopted : / So that, were the chu'
rity zndgoodnefs Chrijiianity transcribed
into the lives of ChrifiianSy it would ravifh
the eyes of all Beholders, and out-fliine
all other Profeflions. Men wou'd .mbre
eafily be perfwaded to believe that Reli^
gion to be from God^ whofe frofeffours
they faw to be fo God-liI{e. Lone znd good-
nefs prenail where nothing elfe wdl i thefc
win and captinate the Soul: And fueh con-
quefts are better^ and more noble than either
thofe Arts orArmer, which only bring
the body under, 'Tis but fmall credit to
any
CatjioMcft ip
any Religion to cut it's way by the Sword-i
or gain upon the world by Porvcr or Policy ^
That which opens it felf a palTage by
its nati've lofehnefs ^ 2ir.d heanty ^ is the
moR llhi^irioTf^^ and makes the fureji^ and
moft generoiis Conquefls, And were Chri-
ftendoot but Chrijiian in this regard, and rhe
pr-ofciTours ot the tr«e Religion, Reli-
gious, that is, abounding in that charity^
Tiwd goodnefr^ wh\zh Chriflianity enjoyns j
our Religion would fpreac^ its wings
through the World , and all contrary Pro^
fefjions would lie in the duft ^efore it t
Whereas the Di'vifions^ and f^al feuds oi
Pagani%edjdegeneratedQhrifertdom^ir^ now
the great partition-Wall between and
the Heathen-fTorld-^yeziyhey are morcparti-
cularly the great fcandal of the Kefornrati-
e;;,and make us the fcorn of Thofeo^ Rome.
O that They that /pe^^and pray much
againfl: the ® tSft- would not prove in/l! u-
mental to uphold hisThrone! Weexpe£f,
and hope for gloriom times when the Man
of Sin is tallen ; and, doubtlefs there fhall
be fnch : But then the glory of thofe times
confifls not in externalritle^ or dominion of
the Churchy but uithe T^ni'verfal Rejiaura-
tionoi it to it's primiti've Simplicity^ and
D 2 Purity,
so Z Sermon of
Tnrity,Then will the Church be Glorious in-
deed, when all Chrifiians fliall umte upon
the Fonndation of an Holy Life^ and the
joynt Profefjion of the ferv^ plain^ Funda-
mentals oi Faith : When they fliall make
real Goodn.efsx.he Ob)cft of their affeftions
towards each other ^ and all Differences in
Opinions and difpenfible Pra^fices, the Ob-
of their mutnal Forbearattce : When
fiich times as thef t fhall come^ then doth the
Kei^n of Chriji begin,and this is the trHS^zndb
rvijl) t Millennimn. Now we cannot expe6i:
thofe glorious dayes which are to Com-
mcnce upon the Fall of tilf
we fee all Chrijiians fincerly fet upon De-
ftroying what is in them-
felves. Anthchriji WiW not be overthrown
by our declaming againft Him^ and fpitting-
the jire of Rage at the Infallible Chair. Jt
will be to better piirpofe for us to examine
what of remains in our
fel'ves : And while Rattcour^zndi Bitternefs,
Rage , and Animofities upon the account of
Difference in Im^iWevOpinions are in ourBor-
ders, hath a T/?r<?«e amongj us ^
and there is nothing could be fo Effe^lual a
Blow at the Root of Anti-chriftianifm^ as
the cxercife of Charity and Catholich^Good"
nefs.
catjjoucft cijatttp. 21
«efs. And when we fee take place,
■ipo» then may we Triumphantly fine forth,
Itlie BabjlonhFalne.
make r to the ti0eanS
honj attaining this excellent and Cathohck
'wiir ^ propofe them by way of
,Q[j_ DireBion, Confideration ^ and Can-
^lien DireBiom are thefe ;
:litlie (l.^Ach^owledge worth in any man. What-,
?,an(l ever is good is from God^ and He is to be
:pe(5- and owned in ^i//things j "Xs well in
:oai. the PkT/Vzt upon the wing, as in
till the glorious uniform htjire of the Sun ^ as
nDe- well in the c<?wg(7/wreof the little as
tlieni. in the vafi: Bodies of the Whale., or Ele-
phant j In the leaff Herb under our feet, as
i[tln(r. well as in the Stupendeous Fahrich^ of the
^ jf Hea'vens over us : And wojW perfe^iions
[amine sre to be acknowledg'd, as well as thefe
natural ones. We are to love Vertue in an
Heathen., and what-ever is Well, or Wor-
It of thy in4hofe,whofe Apprehenfions are moft
lof, diftant from our own. And we mufi: take
care that we make not our Kelijh^ the Mea-
fure of Worth and Goodnefs : Say not this
jg is excellent, becaufc tis agreeable to your
particular Pallates j and that on the other
P *4. 3 hand
01 7L ^ttmott of
hand is Vile^ and Loathfom^ becaufe tis
dijiajifnl to your Guji and Gejiius. riicre
are various and dsgreesoi Excellent,
cy^ which differently afte6i^ the divcrfity of
Tempers, and Conftirutions •, And, at the
beft, we are ImperfeBly good^ and there-
fore cannot be the meafure. Let us
then be fo Ingenuous as to own the 'vertiie
and goodnefs thzt rs in ^//parties, and
Opinions; Let us commend and love it.
This wili^e a means to fweeten our Spirits,
and to remove the Animofities we are apt
to conceive againft the Perfonsof Diffen-
ters ; and t'will ingage them on the other
hand, to a greater kindnefs for us, and fo
leffen our Dijiance^ and Difagreements.
There is a "kind" of Spirit among Tome,
which' is fo different from that Charity ^
which thinhgth no E'vil^i COL ^3- That it
thinks nothing elfe, concerning thofe of a
differing Judgment. But their Vertnes^ are
dull Morality ', and their Piety., Hypocriti-
calFretenJionSy^ or wHat-ever U'orfe^ ^11-will
can In'z/enty and Rage can fay. They will
not believe that to be a Jewels which they
find among fo much fuppofed Rubbiffi.
But let us take Care, that we deny not
God the Honour of his GiftSy and Graces •,
or
or proudly phanfy that he liath given us
the Monopoly : this is contrary to that Cha-
rity which is not pu^ed up^ and doth not he->
ha've it fclf nnfeemly. Or, if we could
ntodejily fuppofc, that'there is nothing but.
Ignorance., and mijiake imong all thofc who
are not of our Opinion ^ yet however,
their Vertues ought to be acknowlcdg'd.
The Son of God was to be Worjhipped, even
when he lay in the Stable and the Arl^e to
be owned,w^hcn among the Philijiins. ("Tis
a jign that we lofe God for himjelf^f weLove
him e'very where) K.nd indeed,that H'orth is
more to be admired that grows up in an un-
cultivated Soul, and among the Weeds
of Errour, and falfe Principles. To
find a Ro/e, or Tulip in a Card^nyis a com-
mon thing, and Merits lefs of our regard i
but to meet with them in the High-way, or
open Fetidr, this ingageth our nearer Nc-
tice, and recommends the Flowers to our
more particular Kindnefs. Thus Vertue,
though in all men excellent,yet 'tis no more
than is expe6ied to be in Perfons of KnoW'
ledge, and right JudgmentBut in the Ig-
norant, and Miflakgn, it thri'ves under Dif-
ad'v ant ages f and deferves more to be Che'
rifi*d^ and Inconrag'cl. And now if 'twere
poffibic
24 ^ ^etnion of
pofllblc to bring the di^idedWovld to thcfe
Ingenuous Acknowledgements, men would
find their Spirits compos d^ znd their Ani-
mofities qualified j They would fee they
have Friends, even in the Tents of their
Enemies , and this Apprehended and
Own'd mutually, would be a very hopeful
way to endear and reconcile us.
And (Ih) I recommend this as another •,
Se much in the Contemplation of the hcve of
God. He that knows how much God hath
Loved hftn, liath a mighty Reafon to Love
his Brother *, The Apoflle iirgeth the Ar-
gument, i Hotin 4.. II. If God fo Fcved
us, we ought alfo to Lo've one another: and
lie that confiders., cannot choofe i for he
muft needs find himfelf fweetly Ingaged to
Lo've God, of \^hofe Lcvehe is fenfible-,
and he that loves Him, loves all things in
him : For all things are hw,and he Tenders
eve-ry thing he hath made. The love of
God doth not Confine us to his fingle ab-
fi:ra£fed Efl'ence, but requires our Kindnefs
to all that bear his Image, and produceth
it. Seraphich^ Lo've will be Catho/ick^ •, It
doth not burn like a Lamp in a Sepulchre,
but 'tis like the Stars of Heaven, that
impart themfelves to all things. And as
the
:x.
catijoUtfe Cljartt?. 25
the Planets that receive their Light from
the Sun do not fuck^ it in, and ingrofs if,
but difpers, and Jl^ed it abroad upon the
moft diftant Bodies •, in like manner, a
ChrijiianSoul that is rvarmed and lightned by
Divine Love, doth not keep it within it
felf, but communicates it's benigne Influ-
ences to all the Objc6i:s that are withitl it's
reach. The Lo've of God in it's proper .
Nature is diffufi've^ and very oppofite to
Enz'y and Animofity i It Difpels the
Clouds^ and Alays the that arife
from the Body, and it's Appetites; and
Compofcth the Soul to the Sweetef^ and
molkcuen Temper', It Inlarges our minds
and Softens our AffeSiions^ and cairns out
Paffons ^ and Smooth t the Knggednefs of
our Natures j It deftroys our Pride and
Selfjlmefs., and fo ftrikes up the Roots of
Enmity^2ind Di'vifions J and thus difpofeth
us to vaoQc Generous 2ii\dComprehenJi'ue
Charity, ordcr to which !BleJfedIJfue., I
Advife further.
(^111.) Mak^ the great 'Defign of Reli^
gionyours, j and know, that the Intent of
that IS not to Cute heads with Notion, or
to teach us Syflems of Opinion to refolvc
us a Body of difficult Points, or to Inable us
E to
■i6 "Xi ^ertitott of
to talk planftbly for Icffer Truths But to
furnifli our minds with inconrdgcmznts of
Vertuey and inflancef of Duty to direSi us
to govern our Pajjiofis., and fubdue our
appetites and felf-wills^ in order to the
glory God^ t\\Q good oiSocieties^ and our
own prefent and eternal Interefts. And if
Chriftians would take thk to be their bnft-
nefs^ and confciencioudy apply themfelves
unto it *5 they would find work enough in
their own hearts to imploy them, and nei-
ther have tifne^ nor occafion to pry into the
Infirmities of others,nor inclination to
tel with them j they would fee how nn-
wife it is to be feehing^ and mahjng Ene-
ntieSj when they have fo many within them-
felves ; and how dangerous, to be diver-
ted to 2. needlefs, and unjufl foreign Warr,
while a deadly domefick^Foe is ftrcnghtned
by it. And mcthinks Vis wonderful, and
^tis fad, that we fhould be fo milde, and
indulgent to the enemies, that we are bound
to engage againft by our Duty to God, and
to our felves, by his Laws, and our own
E.eaf ins, by the precepts and examples of
his Son our Saviour, by his Sacraments, and
by his Eloud, by all things in Keligion, and
dl things in Interefl, and at the fame time,
be'
CatljoKcfe Cl^av<tv> ^7
eager againfl: thofcy whom wc ought
to confider as Friends^ upon the account
of our relation to God^ and the tie of com-
man nature, and the obligations of Dwhie
Commands^ and the interejis of Societies^
and the pra£lice of the beji times paft, and
the hopes of a future happinefs.
This is lamentable in it felf, and yet the
more fo^ for being common. And it feems
to me fuch a kind of madnefs^ as if a man
fhould be picking cauflefs quarrels with his
Neighbours about a chip of Wood, or a
broken Hedge, when a fire in kis houfe is
confiiming his Goods, and Children : Such
Fren^ieSy and much greater^ are our mu*
iual enmities and oppofitions, while wc
quietly fit down in our unmortifed afeBi-
ons. And we fhould J^non^ them to be fo,
did we underftand our Danger^ or our
and ferioufly mind either the one,
or other; We fhould find then that a Chri-
ftian hath no fuch enemies as the Flejh, the
IVorldy and the Devil j that thefe will
require all our care, and employ all our
jirength^ and diligence : and he that knows
this^ and confiders-^ and aSls futahly-, will
find too much in himfelf to cenfure^ and
oppofe, and too little to admire for
E1 above
28 % 5»etmon of
above others i He will fee fiifficient reafon
to incline him to pj^rdon his erri;^^ brother,
and be the more ealily induced to exerciie
charity J which himfelf fo many wayes
needs. The lall: Dire£i:lon is this.
(IV.) Study the moderate pad n^ayr,
and principles, and run not in extremes :
both Truthf and luO'ye are in the middle;
Extremes are dangerous. After all the fwag-
gering, and confidence of Difputers there
will be unoiertainty in leffer matters: and
when we travel in uncertain Koads, tis
fafeft to choofe the ^[iddle. In this,though
we fhould mifs a leffer truth, ("which yet
is not very likely J we fliall naeet with Cha-
rity, and our will be greater than our
lofs. He that is extreme in \mFrinciples,
mufi: needs be narrow in his AffeBions:
whereas he that Hands on the. middle path,
may extend the armes of his Charity to thofe
on both fides. It is indeed very natural to
moft, to run into extremes : and when men
are with a PraHice, or Opinion,
they think they can never remove to too
great a diftance from it i being frighted
by the fleep before them, they run fo far
back, till they fall into a pricipice behind
them. Every Trnth is near an Err our, for
it
CatDoifeft cijafrtp. 29
it lies .between two Fainioods; and he that
goes far from is apt to flip into the
other '■) and while he flies from a Bear, a
Lyon meets him. So that the befl: way to
avoid the danger is to ftcer the middle
Courfc*, in which we may be fnre there is
Charity 2indFeace, and, very probablyjTrwt^
in their Company.
Thus of my JDireBions, For Con-
jiderations Tie propofe fnch as fliew the
^nreafonahlenefs of our Enmfbies, and
Difagreements upon the account of different
Opinions j which will prove that onvAffeSB-
ons ought to meet, though our Judgments
cannot. My firfl: is this,
^ I. ^ Lozie is part of Religion *, hut 0-
pinions for the fah^ of which we loofe Chart-
ty, is none. The Firji, I have proved al-
ready : and for the other,wg may confider,
That Religion confifls not in h^owin^ many
things, but in praSlifing the few plain things
we h^now. The neceJJaYy Pfinciffes of
Fai,th lye in a little room. This is Life
Fternahto l^now thee the only true God, and
Jefus Chrif whom thou haH fenf, Saith/jc
that befl: knew what was EternalhiCc, and
E 3 ^ what:
S-iiiiii I ill I ^ I
Sermon of
,50^)17-3- and the
30
what neceffary unto
Apoftlc St. Faul draws up all intotue lame
TWO FriHcip/cf, Hs that cofneth unto God
muB J^now that he is^ ofidthat he is a Rewar-
der of them that diligently feek^ him
II. 6. St. Pcfer was pronouncedup-
on the fingle Profeffion , that Jefus was
Chrijithe Sonof the Li'ving God,
16. and the Eunnch was baptifed upon the
fame. Zct s. 37. S diint Fanl reckons thefe
as the only Necejjaries to Sal'vation. ^DtU-
I a. 9. I^thoH confejfe with thy Mouth the
Eord Je fus^ and beliei/e in thy heart that
God hath raifed him from the Dead^ thou
fJjalt be fa'ved. And St John to the fame
purpofe, Whofoe'ver believes that Jefus k
the Chriji is born of God. This Faith in-
deed mufl: fuppofe the general Frinciples of
natural Religion., and produce the real Fruits
of Righteoufnefs to make itefte£l:ua] to it's
end j and thefe fuppofed., the Apoftlcs
fpeak as if it contain'd all that is effentially
neceffary to be believed.^ and l^tfown^ in or-
der to our Happinefs. Thus the Fnnda-
mentals of belief are /en?, and plain : For
certainly the Divine Goodnefs would not
lay our Eternal IntereUs in difficulties., and
multitudes things hard to be underjiood.,
and
X
CatDoWtft CBatttp, 31
and tl retained. 'The difficnlt rvorh^ of Keli-
the flu gion knot in the Z^/zder^ianding^ but in the
in\Q Cj AfeBions^ and Will. So that the Princi-
itHeiDji which Religion confifts, are the
n \ clearly re'vealed kxiicXcs in which we are a-
lejfidiif the others about which we difer^
difpttte, thoughfoineof them maybe
of thofeand good helpt to
uponti praSiice of Religion., yet I fhould be
mstiji ^oath to make them a necejfary and effential
I jjotll faith they are^ con-
hutlzth under a ftateof Ktdne and
.. ^ a,, JDatnnation. who either do not kzioyv. or
urt 11)1 . f
ead th receii>e them : An nncharita-
)tkfai as Here/),if it be not
one it felf. The fum is, Religion lyes in
-Priwezp/e/, I mean as to theEJfence of
1 it '■) and that principally confifts in PraBice^
So the Prophet reckons, ^.8. He
' I V hathJlzerved theeO man what is good: ^ what
M doth the luord require of thee^but to do fnficey
f. h and lo've Mercy., and to walk humbly with thy
'. Cod? and St. fames gives an Account of
Religion like it. *7' T^rue Keligi-
cUj and ZJndefiled before God and the Father
,isthisy to Vijlt theWidoWy and Fatherlefs
in their AfliBions., and to hgep hhnfelf UU'
' fpotted from the World* Religion is an Holy
Id- ' .
3>
Life^ and Chanty is a main branch that
But Opinions are no niital part-, nor do they
appertain to the fnhUance of it. And (Ihall
we loofe a Limb for an Excrcfcence, or an
Ornaments An Ejfential of Religion for
that which is but accejfary, and extrinjickj,
Charity,{ox an Opi-nion ? I think tis not rea-
fonable, and I hope you think fo likewife.
But I offer to your Conjider at ion:
( 11. J) Charity is certainly our Duty, but
many of the Opinions about which we fall out,
are uncertainly trueviz. -asto uBi The
main , and Fundanientai Point.s^of Faith
arc indeed as frni as thcDentre^ Bat thcO-
pinions of men are as fluSiuating as the
Wanes of the Ocean. The Root, and bo-
dy of a Tree" is faW,. 2nd ^unfljah^n-^ -.\yhile?
the Leaves are made r};ie (port ifafi every^
Wind. Aqd Colours fometimes^^jry with
every pp{ltion of the ObjeSl, and the Eye,
thotig.^tfe Fight of. 'the Sun bk sn'umf^cm
Splendmit,. Fhe Foundation of God fiand-
eth /wrep'but men often build dpon it what
15 very Tottering,2nd uncertain. The great
Truths oi Kel^ion are eafijy difccrnable,
but the fniaUer , and remoter ones require
more fagacity 2nd acutenefs to defcry them;
and the beji Light may be deceived about
fuch
Catljolf'cit C!)ar<tp. 33
fiich obfcure^ and dijiaftt Ob)t£^s. And
mctliinks 'tis very Jiranrre^th^t men Hioiild
be fo excefTivcly confident of the Trnthy
and Certainty of t heir Opinions ^ fince they
cannot but l^itow the li 'eak^efs Humane
iinderfianding in general^ and cannot but
often have found the Falibllity of their
onm. The Apoftietells us, that»'^i^wn'
hntinpart^ i COj^. 13. 9. and makes
jiclence an Argument of Ignorance, I Co?.
8.2. If any man think^ that he ^noweth any
thing, he J^noweth nothing yet, as he ought
to kyorv. And Solomon reckons it as an
EffeSi of Fools-, The Fool rageth, and is
confident: and there is nothing that difco-
vers it more.
For let us confider, That the Scripture
hath not been fo clear, ySiud exprefs 'm de-
fining leffer Points *, and t-fie words,in which
they are thought to b^jLodged, are many
times figurati've, and ohfcure, and of fa-
riom meaning, fpoken on\y by the by, or
agreeable "co forms of fpeech, or cujiomes
that we do not know, or by way of con-
defcent ion to common Apprehenfion : And
therefore we fee that Interpretations arc
infinite, and there is no fort of men Icfs
agreed, then Commentators, All Opinions
F plead
z
^'4 ^ ^etmon of
plead Scripture, and many pretend to rea^
fon, and mofl: to Antiquity. The Learned,
and the Prudent, Churches, and Councels^
Confejfors, and Fathers, the former, and
the latter Ages, the Vertuont, and the De-
i/OHt, the Credulous, and the Inquifitiue,
they have all in the/^?JJ^rniatters of
Belief. And efvery man differs from almoft
e^ery other in fome thing, and every man
differs often from himfelf in many things.
Age hath our Judgments, or we are
Children ftill. Oar AjfeSiions change our
thoughts, indom Imaginations, fliift the
fcene : and what we call reafon is many
times but a chain of Phantafms. And we
are guided by prejudices, and over-ruled
by Authority, and formed by Education ^
and f nck^ in our Opinions Carelejly , and
by accident. We are deeply fetled , be-
fore we have examined, and when we ex-
amine, 'tis but by halves', we fee but fetv
things,and Judge all things by them ; We
either feeknot Tr/ft/e at all, or are unable
to manage a due, and impartial fearch
when we ftumble upon it, we do not know
it i and when 'tis in fight we haggle, and
are afraid, and run away from it ^ or Hand,
to pelt it with dirt, and vile Names. In
the
cattioWch j?
the mean while, we catch at jJj'adows^ and
g^rowfottd of the Images of our own Phan-
pes^dLud cry UTpthefe (or Truthj 2ind Faith ;
and difturb 5(7ciet/>>f,and the Peaceoi manr
kind, to gain credit to our Dreames. Such a
thing is and fiich reafons have we to
be confident of our Opinions '-, and to hate
thofc that are not of our Perf wafion and
to for fa ks a certain Duty ^or doubtful Te-
nents. Thefe things well confidered, might
Icflcn our fondnefs towzrdi Opinions, and
promote our Charity towards each other ,
which will grorp by the fame degrees, by
which the other decreafeth. And that it
may, I add this further to be confiderd,
viz.
fill.) Chrifiian Lo've is necefifary, but.
Jgreemetit in Opinions is neither nec'ejfary
nor pofi/hle. 'Tis very true indeed, that the
Way to Hea'venh but 0«e, and to w alk in'
that, is the one thing necefifary : but then
thdt is not the particular Path oi thy Feet,
or the otherbut the way of an Holy Life
which may be prafiifed under very different
Forms of Apprehenfion,2end Beleif Though
the way be not broad in refpe^i of PraStice,
or fenfual Indulgence ^ yet it hath a Z-in-
tude'm refpeS: of Judgment, and
F 2 filantial
ss 71 Sietnton of
flantial Opinion. The Faths may be «fj-
ny in this Royal Koad\ and *tis not abfo-
lately ncceffary, that wc Hiould meafure
Foot-fteps, and all exa6:ly tread the fame :
He that goes m the plainefl^ sind fiearefl^ is
in the bell: condition for PleafHre^ and
Safety but another that goes about, or in
the rugged and uneven Path, may come
to the fame journeys end, though with
more difficulty, and danger; And I fhall
not deny to^afford him Pardon for the folly
of his choife, left poffibly I fhouM need it
my^ felf.
' Tis true,we are commanded to hold the
Unity of the Spirit^ and that is neceffary :
hut this is in the Ejfentials of Faith^ and
Life\, in which 2d\goodmen are ai^reed^ not-
withftanding that then frorvard Xeal will
not permit them to fee it. Unity in the
le^er things may be requiftte for Peace^ and
the Interefts of Societies ^ but 'tis not abfo-
lately /<?, for the Sali/ation of mens SohIs.
Yea different Apprehenfion about Opinions
in Religion might confift well enough with
Peace^ 2^nd pHblique fafety Yikewifc^ could
men be perfwaded to be modefl^ to keep
their Apprehenfions to themfelves, or not
to phanfy their Conceits neceffary for all
the
uii:
CatljoKcft CDatttr. 37
tlie reft of mankind j and fo ve> theirNeigh-
bonrs, provoke their Rulers, and dif-,
fettle Government for the Propagation of
them.
'Tis a frequent w?/y^ with fome, that all
nten were once of one mini: but then it muft
be theirs^ no doubt j for they would not '
judge it reafonabic upon other terms
They may as well wilTi that \vc were all of
one Ags^ Complexion^ Humour^ and Degree
of Underftanding. In ihefe v^e fee Pro-
vidence hath made a great di'verfity^ and in
thk there is both Beiinty^ and Con'venience.
Perhaps fjariety of Opinions may be con-
trived into us for the fame reafons, and
'tis like much of the pleafure of Convcr-
fation, and inquiry would be loft, if there
were an Hniverfal Harmony in our Concepti-
ons But however this is, 'tis enough ,
that fuch an agreement is not necejfary
Yea, I] take the other Step *, 'tis impof-
fible.
Our Tempers^ Capacities^ Educations y
GeniHs\yCon<z>erfeSylnterejis^ and Accidents
are ftrangely , and therefore our^^p-
prehenfions mud needs be different. There
is fcarce any exaCi lil^enefs in Nature: and
all the variety that is, arifeth from the va--
F 3 rious.
38 IS. s>etnton of
rioLis mixture of a ferv Elements. How
great adi'uerfity then mufl; needs proceed
from the different Combination of fo }ftany
things as influence our Belief, and Judg-
ments ^ Since the World began to this
day, men have been of different O-
pinions ^ and, no doubt, will be fo to the
general Flames; For circumfiances confi-
der'd, 'tis merely impoflible it fhould be
otherwife. Seeing then that Charity is ne-
cejfary, ai^d agreement in Opinions is neither
neceffary^ not pofible\ we ought to comply
withoutDuty, notwithflanding any
leffer difterence. If this were confider'd,
there might be fome Hope of reconciling j
and Contenders would fee, that though
they differ, yet they need not, they ought
not to divide ^ but Dnity of AffeBion
might be preferved amid di^verfity of Opi-
nions. For which happy ChriSiian temper
men would fee morerealbn, if they would
Confider.
C I V. ) That Erronrs^ of themfel'ves^are
Infirmities of the Dnderjlanding^ and not
Enormities of the Will i For no man is wiU
ling to be deceived; So that they ought not
to be the Objects of our hatred^ but our
pitty. We hate no man for being Poor, or
^lind^
U
Catj)Oitc]^ 3P
Blind, or Liame : and Errour is the Bover-
iy, and Blindnefs, and Lamenefs of the
mind. We all are Fi/^r/w/in our Way
to the Jentfalem that is abo've-. If fome
will go in tbk Path, fome in the other^thcCe
in a Circuity and thofe amongfl: the Kochj
we may be fure, 'tis bccaufe they knon? not
the danger, and Inconveniences, which
they Choofe : So that we may, and we
ou^ht to perfwade them, all we can, not to
divert into thofe Wayes j But if they wiU-
upon the Suppofition, and of their
being beU •, we may lament their unhappy
miftake, but muft not heat them, or throw
Stones at them for it.
Errour is founded in Ignorance *, even
thM grofs one of the Sadduces about the
KefnrrcBion IS imputed to thc'iv not k^oiv-
ing the Scriptures, nor the power of God.
spat.3 2 .ip. and both Keafon,znd Charity
requires us to pitty Ignorance, and to par-
don it Our Saviour makes it the motive
of his Prayer for the forgivenefs of the
Jews that Murdred him. 2 34.
Father forgive them, for they l^now not what ,
they doe. 'Tis very true that Errour many
times is occafioned by a corrupt Bias in
thcWiU, 2Lnd Affections •, But then if our
erring
4° S>erm(in of
erring Brother be ftncere in other matters,we
are not to conclude that his Under/land-
ing is thk way corrupted i and we can fcarce
be certain of it in any cafe ; Or, if ic be, if
he helie'ves himfelf, he doth not h^orv that
his IntereB or Inclination are the things
whichprcT'ifi/e with hhyndgntent: and fo
Ignorance is at the bottome /fill •, For 'tis
a Contradiffion that any man (hould be-
lieve that^ which he doth not thinks is true^
though he have never fo much Appetite^ or
Intereji to)rncline him. And if thefeobVige
a man to profefs again/fthe DiSlates ol his
mind, or to fufpend th^ exercije of it., (as
often times they do ) fuch men are to be
reckon'd under the Character of Vitions,
and not barely erroneous : and fo arc not to
be counted into the fort of meer Dijjenters
in Opinion.) concerning which I am now
difcoui fing. And that you may nor rafloly
judge, that your Brother fpeaks again/f his
Conference., becaufehe profeffeth the beleif
of things that to us fecm very vpild., and
abfnrd.) and fo hate him as a time-fer'uer.)
and an Hypocrite; when he is but an innc-
cently ntijiaken perfon : I add this other
Confideration.) viz.
( V. ) That we ought to tnah^e allowance
for
CatljcKcfe Cjjartip, 41
for Eclncationj Authority^ znd fair pretences j
which have Si miahiy poxrer^ even over bo-
?ieji minds, and do ofrcn nna^uoidably lead
them into Erronr. For let us confider, how
eafily we receive the frU imprefftons^ and
how deeply they fnJ^ into our fouls ^ child-
Jjood refufeth no folly, examines no abfur-
dity ; Education makes it any thing : The
frji is cnte-rtain'd as heji, and what ever
offers h execrated^ znd defpifed-, if it
be not like it. This is the condition of all
Man-kind in their teW^ragef and the far
greatefl part carry the apprehenfions to
their graves, that they fnckfd in infancy.
And hence it comes about, that there is
nothing more impoffible^ or ridiculous^ even
in dreams^ and diUraSled imaginations,
than the things which have been enter-
tain'd by great numbers of men, as Sa-
cred. There are no conceits in Bedlam
more vpild^ and extravagant^ than many
about Keligion^ which have been believ'd
frmly, and %ealoufly promoted, and fierce-
ly contended for, even to Bloud znd Defo-
lationj by mighty Nations'^ and rvhole Em-
pires *, by Princes^ and People j by Great
men, and Learned j by Devout, and Pru-
dent, in long Succejjions from Father to
G Son,
42 z ^ermait of
Son, many Ages together. And all tbe/e
follies have been frji impofed by Education^,
and confirmed by Authority ^znd Cu^lom^Thc
porver of which is very i^reat^Sc very ferv have
jirengtb enough in their Underftandings
to overcome it: And in matters of Keligion
they are afraid to ufe their Keafons againfi:
thofe Follies which are taught to be jDi-
'vine F>i^ates^ abo'ue all hnmane IntelleSty
and not to be tryed^ or examined by it.
Upon which accounts it hath been, that
Man-kind Kath been more extravagantly
mad in many Tenents about Religion, than
in any thing elfe whatfoever. For in other
things the ufe Kcafon is permitted^ but
in Kelicion it hath been almofl; Z^niver-^
o
fally denyed.
They tlien, the greateB pirt o{ men,
are flaves to the Principles in which they^
were bred ^ and our conjiitution^ infirmityy
2ind circumflances arc fuchy that very fexp-
can help it j and errour in the mofi is in a
manner unavoidable^ at leafl: in the noeah^r
fort, and Herd of men : For they knve no
doubts^ about what they have been always
Taught 3 and have little or no capacity^ iff
clinatiouy or opportunity^ to Examine: So
that 'tis morally impofjlble for them to
free
Catj;oWtft cijartfp. 45
free themfelvcs from rhe prejudices they
lie under. And confequently we ci^ht
not to )udge them hifmcere^ becaufe rhey
profefs thing? incredible^ and ridiculous't
or hate them for believing them, when 'tis
fo difficulty and fo almoft impojpble, that
they flioLild do other wife.
And yet we are further to confider, how
much thofe that differ from us, and erre in
the things in which they difier, are to be
allowed upon the account of ?the Autho-
rityy and Example of many learnedy wife,
pionSy and devout Men that injiruSly and
incourage them in their wayand deeply
threaten any di<zjerfion from it. Tbk is a
mighty prejudicCy when 'tis on the fide of
Errour, and no doubt, many honejl minds
are carried away by it. We are naturally
apt to follow others, efpeclally thofe thatr
we eTleem *, and 'tis reafonable to do fo in
things, that we are not fo well able to
judge of our felves and modeU to per-
mit our judgements to be inclin d by the
fence of thofe that are wifer, and better.
So that He may be a good man, and a lo'z/er'
o^Truthy that yet is much MiBah^n in his
Opinion i which in fuch a cafe as this, is
his Unhappinefs, not his Fault.
G 2 And
44 ^ ^tfinon of
And I may adde the ofthing mention d,
^1%. that we ought to al/oiv our erring bro-
ther for the fau\ and fgeciom pretences
which Many erronrs p\ezd for themfelves ^
As Antiquity^ Piety ^ Confent of Churches,
Ke^ferend Names, Spirituality, Godt Glory,
Gofpel-Light, znd Liberty, and many other
fuch, which found well, and frvay much
with many very piom people who are tafen.
with the pretence, but are not able to dsf-
cern fallacy, and fo fwallow the err our
for the fake of thofe jine Names where-
with it is gilded: In which cafe alfo, there
is Infnnity, and Misfortune, that require
our Pity, and our Charity but nothing that
can juBifie our Rage or Hatred. Yea, why
fhould we not rather Lo've him for the Zeal
and KefpeB he hath to thofe good things,
the JJjaddorvs of which have decei'ved him,
rather than Hate him for his weah^iefs in
Miftaking ? And for thofe that are fo Ri-
gid to the Infirmities of Mijlal^en Judg-
ments, I wifh they would Confider,
(VI.) ^Xhat in many things they erre them-
fel'ves •, and therefore fliall have need of
the Charity of others. There is none of
us, I hope, fo immodeft, as to fay, or think,,
that he is miftaken in nothing If any do,
that:
CatJjOKtft cijafftp. 3?
tliat perfon errs more, than moft of thofe
whofe erroiirs he cenfurcs. And if he ac-
knovvlcdgeth that he errs in fomc things,
though he knows not the particulars he is
himfelf concerned in the for Charity
towards the erroneous. If we were in fa/-
lible., and all our Opinions were Certainties.,
and Demotijirations^ we might then have
move pretence for our Stifnefs., and Severi-
ties \ But to confefs the Infirmities of our
own under/landings, and to give no can-
did allowances toother mens filings, thi«
is utterly inexcufable, and contrary to our
own intereits. For in this rigorom way,
every man condemns himfelf, and puts a
weapon into every other mans hand to de-
iiroy him. Let him that is without Er-
rour, throw the frji Stone at the Errone-
ous i but if he begins, that is ohnoxiom him-
felf^ what favour can he expe£i: ? The fame
reafon that he hath to Affault thofe before
him, a^ll the red; have to Pelt him. So
that to hate, and reproach our Brother for
his fuppofed Errours, is, befides the other
evil things, very unwife, and unpolitick,
and contrary to the principles of Safety,
and Self-love. If this were well cond-
der'd, Interefl might perhaps efFe(5i: that
Ci ^ ia
4S Z ^ttmon of
in fome, which fence of Dntji cannot.
Now in all this, I have no intention to
make ^polog/es for Erronr, but to lay fiire
grounds for Univerfal Lo've and what I
have faid, is not for the Intereft of any
particular SeSi^ but it is the joynt concern
of all parties in Religion *, fince they all
equally each others Charity. It any
man be Angry^ and think I would have him
be too h^nd to the Erroneom he will, I
hope, be pacified, when he confiders, that
I alfo defT§n to make thsm J{ind to him ^
and the kindnefs I plead for, refpefts mens
Perfons, and Vertuous Qualities, and my
Charity is to the Infirmities of their Under-
ftandings : but for the fondnefs, and bitter |
Z^eal, the pride^ 2ind narrownefs', the ma- i
lice^ fcorn, znd feparation^ that ufeth to go j
with the opinions ol SeSlsthefe I confefs
are very odious^ and deteflahle \ and 'tis very
hard not to be warmed to Indignation by
thpm. Thefe 3iYe Vices^ 2iV\d Immoralities
and a True Catholicthat loves God, and
hi': Neighbour heartily, may^ ^nd ought^ to
manifi ft his refcntments againft them,
in order to the difcountenancing and
cu'ing fuch hateful and deadly evils.
Thus of my Confiderations; I propofe
the
CatTjoUcft CBarft^. 47
the CdUtiOHS under the following Heads.
( I. ) Bewiire of inordinate Admiration^
and Loz/e of any when wc paflionately
Admire a Party, we are apt to Defpife them
that differ from it, and to confne the
Church to thofe of that particular way.
Hence it is that fond Opinators inveff their
beloved Congregation with all the gloriom
Friz/iledges^ 2iiu\ Titles^ making of
of their orvn men j when as for others.^ they
look down upon them, as heretdtaf or car-
77^7,'as people, or* meerly moraf who
are ftrangers to God's Grace ^ and Cove-
nantr, and ignorant of the tnyjieries of
Faith and Religion'-, and therefore^ they
will not themfelves with their Can-
verfation^'^horhjdrti^ into their Aflemblies.
They look uppil the feff of Chriftian^^with
an eye^of pfidSf a'nd fcorn, Tund aff'efledly
thank' God that they are not lik^ thefe. Tub-
titans, thefe men of the world. They hug
themfelves' in the dear opinion of their
own ji and conclude ^//others to be
in Darkle<"• ^ hey heap up Teachers to them-
felves, Q 4- 3- and doat upon their
own Apoftles. I am for Paul, 011 am for
ApoUoSy or I am for Cephas. This is a pre-
tioHS-
48 71 i&ermon of
tious man., or that is a Gofpel- Pii'eacher\
luch a one is very Towerfnl^ and fiich a one
is very Sweety and Spiritual.'^ and O how
Seautiful are the Feet of thofe Meffeno^ers
of good tydings to them while they afliire
them by the Mark/ of their Se£i:, that they
are God's Peculiar^ and Chofeti People !
Which Fondnefs were not fo Mifchei-
*vom^ if at the fame time all others were
not counted Reprobates and CaU-awayes.
"But this fd^jllowes, and many other fatal
evils *5 endlefs Fnmities arc begun, and
Charity is deftroyed, and the foundation is
layed for Cruelty^ and Perfecutiony and Cods
goodnefsy which is to his Church, is
wronged by being narrowedy ^and Chrifls
Flood is undervaluedj and,the^re^?^ part
of his Pnrchafe is by thefc men given to
the De-z/i/, 2ind Chrijiianity is underminedy
and the Peace of Mankind is overthrown.
All this we have fadly feen*, and I have
faid nothing here out of ^.ny Animofityy or
Bitternefs y nor have I any defign to render
any good man, or number of men Odious y or
Contemptibleyhutto reprefent the VanityySc.
the Mifcheif of this fond fpirity of admi«
ring Parties, which hath been very fatal to
Charity, and to the whole body of Religion.
And
catjjoutft cjjatft?. 49
And we fhall under/land more of the
liaone evilo^it^ conddcv St. J ude^s clef crip-
^ Wv tiott of the Sectaries of his time, who look-
feKp cd upon themfelves as the only illHmina-
yaffuit tc;-/people, and defp-ifcd all other
Bttliey Thefc the Apoftle dcfcribcs by
l^lc! the <^rou}?d!ef7iefs.^ and of their con-
\iifcliti- cctts'i They were 8.
rswcR C^) by their infolence againft Government *,
wnpi They Defpifed Dominionj^nd fpal^e Evil of
Ktfiul Dignities in the fame Ferfe., by their ig'
Wf and nornnt f7fal/ce.,v. i o.They fpoke evil of things
ditionij they hyiew not \ Cf) by their Cruelty and 'L'//-
iwiGoi' mercifiilnefs to their Brethren They have
jkclijG gone in the way of Cain j (5) By their Miir-
iChrifi muring., and FrojeSiing again/l: their K/r-
//^par perifJjed ia the
Tiventf fapi'nS of €Olth By the fpecioufnefs
!mm of their//jevv, and appearanceThey were
rjirow CIOilDS, 'ycr 12. (7) By their cmptinefs^
Ihf! want of real verfuCj notvvithffanding
Q their preteticcs j They were ClOttDSi
rendei Ottt By their uncorMancy., and
unfetlednefs\ They werctatCitD BbOttt Of
aahios- ^9) By their violetice and fury.,
i ver. 13. jaaging toaues of tlje tea.
frf/to (lo) By their ew/^e/zcy, Siud pretended Lights
: They were ^tavS. t' O By the irregula-
U H "'y
31 ^ttlttWl Of
rity of their motions^ and their riinninoj up,
and down*, they were
(12) By their difcof7tentednefs^ They were
50ttcmurets, Complainecs, zier. 16.
C13) by their Stubbornefs in the way of their
own wills, naalWng after tljctc oton
ILufts. (h) By their Proud Exprejjlons
concerning thcmtelvcs, and their Party*,
by their Cantinq^^ and My^erioufnefs their
Fhrafes-, ^otttl) fpeaftetl)
great ftpeJWng aao^os. ci5j By their
fond Admiration of their own People,
mens i^etfons in :^i)mi'ta=5
ttott By their Proud Scorn, they are
called !^OCfeetS> (^7>) By their
Separations ver. 1 9. Thefe be they who
themfel'ves. By their real Sen-
fuality s and fclf-pleafing, under great
Boafis, and pretcnfions to the Spirit j
fenfual> having not the This
is the Apoftlcs defcription of the hrft
Separatifls, the Gno^iich^ , who Admis
red thcmfelves, and withdrew from the
Communion of other Chriftianss under pre^^
tence of greater Holinefs : And I could
with they had had no Succeflbrs among us *,
and they will have the fewer, if we learn
to avoid the undue Admiration of any par-
ticular Seflr. My.
CatDoifefe 51
My next Cautioti-i is,
(II. ) That yon a'voideager^ and pafjic':::
nate Difpntes-^ in thefe. Charity is always
and Truth feldom, or never found.
When the Pajjion is raifed, the "Judgen
ment is gone j and there is no feeing to
the bottom in dijiurbed^ 7{ndjnuddied was=
ters. 'Tis the calm., and quiet confiderer
that finds Truthy while the hoty and cott-
fident difputer lofeth both himfelf, and
it 5 when his Paflion is onco kindled, he
cannot fpeak any thing pertinently hims
felf, nor underftand what is fpoken to
purpofe, by an others and fo can nei-
ther con<vincey nor be cowulnced. If thou
differ with thy brother then, do not ruffe
with him in 'uehemetit difpnteSy but re^
member the Apologue. The Sun and
Wind contended for the Travellers Cloak
the Wind bliifter'd about him, and en-
deavourcd fo prevail by rudenefle, and
violence *, but with this bad fuccefs, that ,
the man held his Garment the fafler for
it : At length, the Sun fiiines forth with
a calm and infmuating beam, which
warmed him gently, and by degrees \
and then the Traveller put his Cloak
from him. If thou art defirous to pres
H 2 vail
52 sermon of
vail with thy friend to lay down his opl-
nion, ajfanh him not by the fercetiefs
of difpHtcs'-) For fuch attempts will but
raife his paffton, and will make him
flick the ctofer to his Krroiir; but Jl/tne
upon him with a calm li^ht, infinnate thy
better principle by moclcji^ and gentle fug-
geflions. He that hath wedded any fab-
hood, hath many ptejudices againfl the
contrary Truth-, and thefe are not to be
torn off all once, but foftly-, and by
de(rreef to be unwound. This is the like-
lieft way to upon Piffenters oi*
if at any time it fails of its fuccefs, there
is however no hurt done : Charity and
peace are prelcrved, which ate much
better., than mon: Opinions for which we
contend. Whereas by men are
mutually provoked, and tempted ro pour
forth many and many hitter words ^
the quiet and temper of their minds is di^
Uurhedy and likely the Peace of others
alfo : They- are brought na whit nearer
each other, in their Judgements-y but pm;
at rnwch.''greater diUance y in their Af-
feSlions^: Whereas by the other method
of proceedings all )thefc evils' are a-
voided.-
'tis-
Catl)o«tft cijatrtp. <5
Fistriie, wc arc coiTim<indcc] io contend
earncjily^ for the faith that tvas once dcli'vered
to the Saintj\ SJwtie 3- But the Faith there
meant, doth not CGndn: in points of clonhtfHl
dif\)ut at ion ,hi\t in the Fundamental article of
Chrift Jofus, bfina the Me(JJoo, joyn'd with
dLmertuoiis and holy convcrfation ; and the
pcrfons again ft whom thofc pfinFni've Chri*
ftians were to contend^ were tUngooir
that denied the only LordOod^ and
our Lord Jefm Chrifl^ vcr. c;. I?or thefe Ef-
fentialmatters wc may, and vVe ouoht to he
e trneH ^ but contention about teffer tliincr'^,
is called by the Apoftle,
PUtl'ng. and rcckon'd as the efeSl of pride,
and i^nora ice, 1 ^<ni 6. And hente I
pafs to a Third Caution, which is this
fill.) Frcnwre of 'Zjcal about (fpinioityby
which, { mean all the propolicions of lejs
certainty., or confequence. About thefe \vt
may, no doubt, be tnqHifiti<ve and thought-
ful, and our fearcli will be commendablie,
while we manage it wkh modefiy, ^udcau-
tion, in order to the gaining more Moti'ver,
and directions for a 'vertuoUs praftice : Bilt
to be eager in them, and to difturb the peace
of Societies for their fakes v this is a <viiioml
and dangervti^ exoefsy dohixwCTwc to-
H Jlhti"
I
^4 ^ ^etmott of 1
jiian Charity^ and the publick^ weal, and
order.
There is nothing harh dont the world
more mifchief, than indifcreetj uftfeafonable
Xealfor Tn/t/jj,while men have not made a
difference between thc/e, that are neceffary
to be belk'ved.^ and l{yown'-, and thofe o-
thers, which may fafely be donbtcdj and
denyed. 'fis a great and dangerous mi-
ffake to think, that we ought to pifbliJJj,
afid propagate all the Truth we know i For
every man thinks his own Opinions about
Religion, CodsTrnth^ and nature inclines
men to defire to beget their own image
upon other mens minds i and if this be
made a Duty too, every man will be a Tea-
cher of all the reft *, and no man will let W,
his brother be at quiet, &c This man is fei
ready to burfl till he hath given himfelf
'vent; and the other is as impatient, till
he hath contradiSied what he hath faid :
Both are zealous to profelyte each other,
and neither can be cofitented with a fingle
conqueft, till the pnblick^ be dlftiwbcd.
Thefe are fomc of the eff'eSls of opinio-
native 'Leal., and we know it by a dear
experience. Here is the fource of all
Divifionsy and SeSls. God's Truth is the
pre-
i
CatljoUtft Cfiarftp. 5?
) and pretence of every Party, and being en-
lightned thfmfelves, they all think they
world ought to enlighten all others: and thefe
onMt Lights meeting, and being infinitely re-
mdej fleSled, beget a flame between them, in
mfrj which all of them are fcorched, and Cha-
hofco- rity^ and are confunicd.
d, and If therefore we are friends to Chrifti?;
lusmi- an Love , let us avoid, and oppofe, this
its moft fatal enemy ^ and confider, that
V] For we tieed not be %ealous foromore truth,
ibout than what Ood hath made neceffary^ and
rrctme! ought not be %ealom for more^ than what
ninwii Scripture and Keafon have made certain ;
this it That the Neceflary., and certain things are
lealei- very /en?, and the remoter dofirines difl
[\illk flcult^ and deep ^ that we may eafily be
tnant deceived in fpeculati've points, where fo
b'rfi much acutenefs ^ and freedom^ and care^
g and diligence is needful ^ That the grea-
teU part imbrace Shaddorps ^ and their
Zeal for folly, and falfiood: That our
Uf brethren may be good men, though they
nnderftand not many things that we know
pirn- many in which we judge as:
jrar benefits of an Opinion,
.gj if true, will not make amends for the
trouble, and difturbance, that is made to
pro-
^(5 % $>ermon of
proipo-tc it and that Charity is more
valuable than Knowledge, i 8. J.
I Coj 13.
It we thus Couficler-, we Haall be con-
tented with the fatisfaciions of our own
minds, and not be Jw^ry with others be-
cau'e they will not take m for their
Guides '■> we dial] cxcicifc oiir T^eal upon
the necejfary^ certain things, and our Cdyac-
rity about the reft j wc fliai] inform our
brother who needs^ or defires it ■, and let
him alone wdacn it may do hi;;/, or 0-
thers hurt to difturb him •, we fhall pro-
pofe our Opinions feafonably^ and mo-
deftly^ and be wibing that men (Tioiild
recei'ue them, as they can\ wc dial! not
be concerned at any mans Mijtakethat
doth not minifier to Vice ^ and wlicn it
doth^ wc fhall prudently., ard calmly ens;
deavonr to nrdfie his thoughts •, wc diall \
cori'uerfe indifferently with all Perfmafions
without wrangling., and difcord\ and cxs
ercife our Chanty, and Good Will towards
the Good men of any fort. Thus our
Zeal will be rightly tempered, and direB*
ed, and Charity promoted. And yet fur-
ther in order to it, I propofe this lad; Can-
tion.
(IV.)
caeijCUcft ci)ar<tr.
(IV.) 'Beware of cenfnririg^ and affixing odi-
ous Names an/d confcqnences upon the perfons
or opinions of Diffenters. He that Cenf nres ano-
ther, in part Hates him, and wants many de-
grres of that Charity the Apoftle commends,
and defcribes, I Co? I? .4,15,(5,7. wliicl! beareth
all things^ hopeth all things, helie'veth all things,
eiidurcth all things. He that Railes at liis
tSeighbour for his Opinion, wants only power
to Fcrfecnte him for it: yea, even this is a kind
of Pcrfecittion ; for there is a p^rfecntion of the
Tongue, as well as of t he Hand j and He that In-
jiircs his Brother in his Name, is a Pcrfecuter, as
well as the other, that hurts him in his Body or
Iiflare. Let us take heed then, left we become
2;uilty by faftning names of Reproach upon
thofe of different Judgment ^ and faftning the
odiom confcquences that we our feh>es make
upon our Neighbour, as his Opinion. Both
ihefe are very common, and the Spight, and In-
juflice of t'hcm do exceedingly exafperate our
Spirits, and enflame our Difagreements. By thk
way. Truth is cxpofed to contempt, and fcorn,
as well as Fallkood j and there is none fo Sacred,
-but its AdveiTaries have made it a deformed
Viebard, to bring it under the Hatred andKe^
proac'heso^ the Ignorant i and that which hath
2tn%lgly F^t:e, is more than half condemned a-
I mong
■58 % $)«mOtt of
mong the generality of men, who cannot di-
ftinguifli the true complexion, from the dirt
that is thrown upon it. This the Zealots of all
Parties very well underfiiand, when they run
down many things by a Vile name which they
cannot Confute by Argument. 'Tis but raifing
the Cry of Arminiamfm^ Socianifm^ Popery^
Pelagianifm^ and fuch like upon them ^ and
a^ll other Refutation is Superfluous. Thefe I
mention not out of Favour, but for Inftance;,
and 'tis the like^in many other cafes. Thus apt
are men to hefrighted^hy Idnghear lAame r, from
Truthy SLnd Charity. And this is Superjiition in
the true fence, to be afraid of things in rvhich
there is no hurt; and it is promoted by the Lin-
charitable faftning of our orr>n confeqitences up-
on our brothers Opinion'y This we think followSy
and then make no Scruple to fay, 'tis his Opini-
on *, when he hatesy and difownes it, and would
quit his Tenent, if iie thought any fuch thlhg
were 2i confeqnence from it. And thus alfo are
our differences heightnedy and rendred alnroji
incurable.
If then we have any kindnefs for Charityy &
ChriUian L(7'Z'e,let us take care of fuch dif-inge-
niom practices. Atrue Catholichjhovdd not take
any Name to himfelf,but that of a Chrijiian -y nor
Reproach any other with any Style oi Infamy.
He
Ift
ff),
i and
rije/el
lance;:
bapt
O fit
' CatDoWtft CDattf?.
He jljould not, and cannot in Modefty^ox JuHice^
charge his brother with any Opinion which he
will not though he never fo clearly fee that
it may be concluded^ from what he beliefes and
teacheth. If men would learn to be thus Fair^
and Candid, to each other, our Diff'erencss
would be reduced to a narrower Circle, and
there might be fome hopes that Peace and Fo'ue
would revive, and flourilh in our Bordcrst
any now /hould ask me, Whether this
Doftiineof ^Jni'verfal Lo've^ do not tend to
Uni'uerfal Toleration ? I fhould anfvver, that
thus far it doth, 'ui'z,. that all prii/ate perfons
fhould Tollerate each other, and bear with their
brother's Infirmities ; That every man fhould
allow another that Liberty^ which he defires
himfelf in things wherein the Laws of God^ and
thaJLand^ have left him Free ; and permit him
his own Opinion v/ithout Cenfnrej or V if plea-
fure : Such a Toleration^ I think, Chrijiianity
requires in Pri'vate men *, But as to the Publickt
I do by no means think it Modeji for Z^s to
determine what the Government fonld do: And
in This Cafe, 'tis as unfit as in Any whatfoever j
fince this matter depends upon the Confidera-
tion of fo many Things, that 'tis very Difficult
toilate the 'Bounds oiJuU Fermijjion^ and Re-
I 2 jiraint^
of, &f.
Lcavhig thcreforc^^-J7/ei)' Pru-
tlence whom Providence hath
mine in ItI fh.all oidy fay,
ieratian^ as may condfr with the t?itc<rciis of lic-f
Ijgiofiy zr\d Pnblrch^Safety^wayhQ Qranted >• Bift
juchA'Liberty sis is prejudicial to ,an¥> o^-
(It on Id be expeSied •' Por
all f^^ierConfiJeratioas,ob'ige the uo':^^^ier.t
to provide for the Common Good. Ano^^er^
the Duty of CathoLch^Chttrity duly practifed,
^pd Chtifliaryi once periw-ided to To'
Aerate one another", it might tbe-n perhaps he
fafer for the Government to givg a Larger ,pU'l>?
lick Tdlleratmi tban poflib.ly.;7e)3^is fit. In the
mean, tvhile, without trouh.lirg our Pel vca with
phanfjcs ahoiit the Duty of oiiy Covci mnrs \
OS inlnd our Orn;/j erpecwllyy.his^reax ofeie^
jofChawt-y Chtiftian Love, And it we mind
i^(infs€oR/f^t€d^.f GQncrnnmit
■ be -> ^
. yyorld Pr-qimhefi-., And the LsM^.QjQQjiwhic^
- he/tYfp
- zfid\hthtd^,y/tn^^ lf9-^Lom<\vith
'CofiiliQ father:J and Cp.d the HbM^^bofi:^^ be
afc^bGd all,G^gr, zndilForfi>ifij_ |cAcefQrth^
d
'andr for py^i . '-
F T M T Q
U3{