Nor truely do I think the lives of these or of any other, were ever correspondent, or in all points conformable unto their doctrines. It is evident that [Aristotle transgressed the rule of his own Ethicks]; the Stoicks that condemn passion, and command a man to laugh in Phalaris his Bull, could not endure without a groan a fit of the Stone or Colick. [The Scepticks] that affirmed they knew nothing, even in that opinion confute themselves, and thought they knew more than all the World beside. Diogenes I hold to be the most vain-glorious man of his time, and more ambitious in refusing all Honours, than Alexander in rejecting none. Vice and the Devil put a Fallacy upon our Reasons, and provoking us too hastily to run from it, entangle and profound us deeper in it. [The Duke of Venice,] that weds himself unto the Sea by a Ring of Gold, I will not argue of prodigality, because it is a solemnity of good use and consequence in the State: [but the Philosopher] that threw his money into the Sea to avoid Avarice, was a notorious prodigal. There is no road or ready way to virtue; it is not an easie point of art to disentangle our selves from this riddle, or web of Sin: To perfect virtue, as to Religion, there is required a Panoplia, or compleat armour; that whilst we lye at close ward against one Vice, we lye not open to the venny of another. And indeed wiser discretions that have the thred of reason to conduct them, offend without pardon; whereas, under-heads may stumble without dishonour. [There go so many circumstances] to piece up one good action, that it is a lesson to be good, and we are forced to be virtuous by the book. Again, the Practice of men holds not an equal pace, yea, and often runs counter to their Theory; we naturally know what is good, but naturally pursue what is evil: the Rhetorick wherewith I perswade another, cannot perswade my self: there is a depraved appetite in us, that will with patience hear the learned instructions of Reason, but yet perform no farther than agrees to its own irregular humour. In brief, we all are monsters, that is, a composition of Man and Beast; wherein we must endeavour to be as the Poets fancy that wise man Chiron, that is, to have the region of Man above that of Beast, and Sense to sit but at the feet of Reason. Lastly, I do desire with God that all, but yet affirm with men, that few shall know Salvation; that the bridge is narrow, the passage strait unto life: yet those who do confine the Church of God, either to particular Nations, Churches or Families, have made it far narrower then our Saviour ever meant it.
SECT.56
[The vulgarity of those judgements] that wrap the Church of God in Strabo's cloak, and restrain it unto Europe, seem to me as bad Geographers as Alexander, who thought he had Conquer'd all the World, when he had not subdued the half of any part thereof. For we cannot deny the Church of God both in Asia and Africa, if we do not forget the Peregrinations of the Apostles, the deaths of the Martyrs, the Sessions of many, and, even in our reformed judgement, lawful Councils, held in those parts in the minority and nonage of ours. Nor must a few differences, more remarkable in the eyes of man than perhaps in the judgement of God, excommunicate from Heaven one another, much less those Christians who are in a manner all Martyrs, maintaining their Faith, in the noble way of persecution, and serving God in the Fire, whereas we honour him in the Sunshine. 'Tis true, we all hold there is a number of Elect, and many to be saved; yet take our Opinions together, and from the confusion thereof there will be no such thing as salvation, nor shall any one be saved. For first, the Church of Rome condemneth us, we likewise them; the Sub-reformists and Sectaries sentence the Doctrine of our Church as damnable; the Atomist, or Familist, reprobates all these; and all these, them again. Thus whilst the Mercies of God do promise us Heaven, our conceits and opinions exclude us from that place. There must be, therefore, more than one St. Peter: particular Churches and Sects usurp the gates of Heaven, and turn the key against each other: and thus we go to Heaven against each others wills, conceits and opinions; and with as much uncharity as ignorance, do err I fear in points not only of our own, but one an others salvation.
SECT.57
I believe many are saved, who to man seem reprobated; and many are reprobated, who in the opinion and sentence of man, stand elected: there will appear at the Last day, strange and unexpected examples both of his Justice and his Mercy; and therefore to define either, is folly in man, and insolency even in the Devils: those acute and subtil spirits in all their sagacity, can hardly divine who shall be saved; which if they could Prognostick, their labour were at an end; nor need they compass the earth seeking whom they may devour. [Those who upon a rigid application of the Law], sentence Solomon unto damnation, condemn not onely him, but themselves, and the whole World: for by the Letter and written Word of God, we are without exception in the state of Death; but there is a prerogative of God, and an arbitrary pleasure above the Letter of his own Law, by which alone we can pretend unto Salvation, and through which Solomon might be as easily saved as those who condemn him.
SECT.58
The number of those who pretend unto Salvation, and those infinite swarms who think to pass through the eye of this Needle, have much amazed me. That name and compellation of little Flock, doth not comfort, but deject my Devotion; especially when I reflect upon mine own unworthiness, wherein, according to my humble apprehensions, I am below them all. I believe there shall never be an Anarchy in Heaven, but as there are Hierarchies amongst the Angels, so shall there be degrees of priority amongst the Saints. Yet is it (I protest) beyond my ambition to aspire unto the first ranks; my desires onely are, and I shall be happy therein, to be but the last man, and bring up the Rere in Heaven.
SECT.59
Again, I am confident and fully perswaded, yet dare not take my oath, of my Salvation: I am as it were sure, and do believe without all doubt, that there is such a City as Constantinople; yet for me to take my Oath thereon were a kind of Perjury, because I hold no infallible warrant from my own sense to confirm me in the certainty thereof: And truly, though many pretend an absolute certainty of their Salvation, yet when an humble Soul shall contemplate our own unworthiness, she shall meet with many doubts, and suddenly find how little we stand in need of the Precept of St. Paul, Work out your salvation with fear and trembling. That which is the cause of my Election, I hold to be the cause of my Salvation, which was the mercy and beneplacit of God, before I was, or the foundation of the World. Before Abraham was, I am, is the saying of Christ; yet is it true in some sense, if I say it of myself; for I was not onely before myself, but Adam, that is, in the Idea of God, and the decree of that Synod held from all Eternity. And in this sense, I say, the World was before the Creation, and at an end before it had a beginning; and thus was I dead before I was alive: though my grave be England, my dying place was Paradise: and Eve miscarried of me, before she conceived of Cain.
SECT.60