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and as a man. It will not have been prepared in vain, if it shall serve to make more widely known the Treasures of truth and beauty in these Prose Writings, and the true greatness of soul in their much abused author. And may the principles of civil and religious freedom, here so eloquently defended, triumph everywhere.

FAYETTE HURD.

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FROM THE TREATISE

OF REFORMATION IN ENGLAND.

**MIDST those deep and retired thoughts,

which, with every man Christianly instructed, ought to be most frequent of

God, and of his miraculous ways and works amongst men, and of our religion and works, to be performed to him ; after the story of our Saviour Christ, suffering to the lowest bent of weakness in the flesh, and presently triumphing to the highest pitch of glory in the spirit, which drew up his body also; till we in both be united to him in the revelation of his kingdom, I do not know of anything more worthy to take up the whole passion of pity on the one side, and joy on the other, than to consider first the foul and sudden corruption, and then, after many a tedious age, the long-deferred, but much more wonderful and happy reformation of the Church in these latter days. Sad it is to think how that doctrine of the Gospel, planted by teachers divinely inspired, and by them winnowed and sifted from the chaff of overdated ceremonies, and refined to such a spiritual height and temper of purity, and knowledge of the Creator, that the body, with all the circumstances of time and place, were purified by the affections of the regenerate soul, and nothing left impure but sin ; faith needing not the weak and fallible office of the senses, to be either the ushers or interpreters of heavenly mysteries, save where our Lord himself in his sacraments ordained; that such a doctrine should, through the grossness and blindness of her professors, and the fraud of deceivable traditions, drag so downwards, as to backslide one way into the Jewish beggary of old cast rudiments, and stumble forward another way into the new-vomited paganism of sensual idolatry, attributing purity or impurity to things indifferent, that they might bring the inward acts of the spirit to the outward and customary eyeservice of the body, as if they could make God earthly and fleshly, because they could not make themselves heavenly and spiritual; they began to draw down all the divine intercourse betwixt God and the soul, yea, the very shape of God himself, into an exterior and bodily form, urgently pretending a necessity and obligement of joining the body in a formal reverence and worship circumscribed ; they hallowed it, they fumed up, they sprinkled it, they bedecked it, not in robes of pure innocency, but of pure linen, with other deformed and fantastic dresses, in palls and mitres, gold, and gew

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