their Idolatry And this with the former shews the reason and the necessity of the Duty from which I now passe to the third branch of the Text The circumstance of the persons to whom the exercise of the Duty is delegated and referred And these are the Brethren Might the Brethren of the Separation unnatural brethren indeed and such as will not dwell together in unity The third part of the Text. The subject or the parties whom the duty concerns The Brethren might these expound and comment upon the Text they would from hence inferre as from a most evident and pregnant proof the undeniable power and authority of Lay Elders here charactered to the life under the name of Brethren to interpose and intermeddle in Church-censures though without all ground and warrant either of Text or Truth And why may they not as well challenge the priviledge to preach the Word and to administer the Sacraments as rudely hang the Churches Keys at their own Girdles and usurp spiritual Jurisdiction This is an opinion of Fansie rather which though it were sound and orthodox in it self yet malam caudam trahit It carries with it a bad tail and draws after it disorder and confusion And God is not the Author of confusion but of peace as in the Churches of the Saints 1 Cor. 14.33 yea proves extremely pernicious and dangerous not only to the unity and decency of the Church but to the state and being of it For as the blood in the natural body if it falls extra vasa doth soon corrupt and putrifie So doth Ecclesiastical power when it comes into Lay mens hands being then Extra vasa the proper vessels of the Clergy And let me speak to these Sectaries and their abettors as freely as plainly in the words of Moses to Corah and his confederates Ye take too much upon you ye sons of Levi or rather ye sons of Lay men God hath taken thee to him and all thy Brethren the sons of Levi with thee and seek ye the office of the Priesthood likewise Num. 16.7 10 A second sort there are professedly opposite unto the former trampling upon the necks of the common people with the supercilious Pharisee in the proud stile of Populus Terrae as men of no account and reckoning who because they must not presumptuously shuffle themselves into the office of the Clergy condemn it as a piece of spiritual Sacriledge in Lay Christians to meddle at all in matters of Religion Yea to make Piety the subject of their discourse in ordinary conference and to reprove a notorious sinner to his face in private is most unjustly conceived by some an infallible mark of a precise and pragmatical follow and a high strain of singularity Both these are dangerous extremities There are two kinds of Admonition 1. Juridical 2. Fraternal 1. Of Ecclesiastical Authority Two kinds of Admonition 2. Of private Love and Duty There is a Corripe inter te illum and a Dic Ecclesiae The one appropriate and intayled unto Church-men The other in general appertaining to Christians in common And these alone are the Brethren here specified in my Text. Give me leave nevertheless though not to stretch and strain it yet at least to amplifie and enlarge it in the Application to four sorts of men 1. The People Four sorts of Monitors 2. The Pastor 3. The Ecclesiastical Judge 4. The Town Officer All which must admonish those that are unruly First the people must mutually admonish one another Numquid ego sum custos fratris mei First the people was the word of Cain a speech as wicked as the person The faithful are stamped and sealed with another mark in their forehead Then spake they that feared the Lord every one to his neighbour Mal. 3.16 And when God denounceth the fierceness of his wrath against the horrible provocations of his people he adds this punishment among the rest Yet let none rebuke nor reprove another Hos 4.4 And certainly 't is the defect and default of the people in the negligent omission of this duty that makes the Ministers task so hard and difficult They laying this heavy burden of Admonition upon the Ministers shoulders and in the mean time refuse as the Pharisees of old to touch it so much as with one of their fingers It is not for them to become Priests or Clerks so they think and speak no nor religious men in the largest sense And they say in effect of the sins of others as the High Priest spake of that of Iudas What is that to us look thou to that Bewraying an immoderate and selfe-respecting love not only in the things of this life but in point of Religion in the great and weighty businesse of mens Salvation I beseech you then brethren of the common people Admonish them that are unruly Secondly the Pastor must admonish the people It is not sufficient for him to live well himself Secondly the Pastor if he corrects him not by reproof that lives amiss so shall he be punished for another sin were he innocent in his own person Son of man I have made thee a watchman to the house of Israel saith God to the Prophet Ezekiel Ezek. 3.17 And what is the office of a watchman Therefore hear the word of my mouth and give them warning from me And if thou givest him not warning nor speakest to the wicked to admonish him of his wicked way that he may live The same wicked man shall die in his iniquity But his blood will I require at thy hands Who (q) Quis roge tam saxei pectoris quis tam ferreus erit quem sententia ista non terreat Prosper in locum is there of such a flinty heart and iron sinews whom this speech of God to the Prophet doth not affright and terrifie saith Prosper upon the place All other men must answer personally for themselves but the Minister stands charged with the souls of his people as Judah was pledge for Benjamin which made Saint Chrysostome wish and that in a strange manner that there was no day of Judgement Great cause we have frequently and seriously to ponder Saint Pauls charge to Timothy and that with fear and trembling I charge thee before God and before the Lord Iesus Christ who shall judge the quick and the dead at his appearanee and in his Kingdom 2 Tim. 1 2. How could he adjure him in a more solemn and dreadful manner and to what end Preach the word of God bare reading will not serve the turn monthly or quarterly preaching is not sufficient Be instant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 insist and dwell upon it In season and out of season This is never out of season as other creatures are unless it be in respect of the indisposition of the Hearers Improve rebuke exhort with all long suffering and doctrine And to Saint Pauls charge to Timothy let me add the observation of my Text I beseech you brethren of
PRAETERITA ORA SUMMARY Of several SERMONS The greater part preached many years past in several places and upon sundry Occasions By JOHN RAMSEY Minister of East-Rudham in the County of Norfolk In Templo Dei offert unusquisque quod potest Hieronym in Prologâ— Galeato 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gregor Nazianzen Oratione 20. in Laudem Basilii LONDON Printed by Tho. Creake for Will. Rands over against the Bear Tavern in Fleetstreet 1659. EMMANUEL Collegium Emmanuelis Cantabrigiae TO HIS Right Worthy Learned Friend Mr. JAMES DVPORT Bachelor of Divinity one of the Senior Fellows and Vice-Master of Trinity Colledge in Cambridge SIR IT was forbidden by the Attick Law to the Orators of that Commonwealth to make use of any long Praeludium and Praeface thereby to insinuate and wind themselves in a sly and secret stealth into the Ears and Hearts of their Judges and to repose more strength and stress upon the force of their Rhetorick then upon the weight and worth of the Cause and Argument And yet that Lawyer was of another judgement who accounted it not a Soloecisme only but a Nefas videri in foro causas dicentibus nulla praesatione facta Judici rem exponunt Caius Crime for publick pleaders to jump and leap into their matter and not to walk towards it in a slow and sure pace by a just Narrative and Expository Praeface touching the several grounds and reasons of their undertaking If then any question be moved and made about those renued and reiterated Addresses to your self rather then to some of another Orb Stars of a far greater magnitude who by their propitious Aspect and benigne Influence were more like to afford light and life to these dead labours This may be alledged and advertized in the general That divers of that rank and number for I speak not of all nor of the greater part are none of the firmest and fastest Friends of our Tribe and Order whereof many very many have had late and lamentable experience in these tumultuary and calamitous times and may fitly and feelingly take up that sad complaint of Gregory Nazianzen concerning great Saint Basil Gregor Naz Basilio Epist 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This hath been the onely benefit and advantage they have made of their Friendship not to trust friends hereafter Add hereunto that Applications and Dedications of this nature should hold some sutable conformity and correspondence with the Genius and Disposition of the parties lest otherwise they seem to patronage and priviledge that with their Names which they disown and deny in their principles or practice And it was sage advice of that great Master of Morality in this case and kind Not to dishonour or disoblige Friends by incongruous or Vtique cavebimus ne inunera supervacua mittamus ut foeminae aut sine arina venatoria aut Rustico libros aut studiis ac literis dedito retia Seneca de Benef l. 1. c. 11. superfluous presents In all which respects I know none so fit and proper to interest and entitle to these ensuing Sermons as your self None in whose proved and approved Friendship select and solid Judgement unswaied and unbiassed Integrity I may more securely and safely confide The poor Widow in the Gospel threw in her two Mites into the Treasury which make a Farthing And whereas other rich and wealthy persons poured out of their abundance she devoutly dropt out of her pure poverty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even all her living Mark 12.42 43. I have herein personated this poor Widow and cast in a second Mite into the Churches Treasury the common Gazophylacium of the Press and so far presumed as to make you the Receiver of Both. Be pleased to afford them as favourable acceptance though every way as unworthy of you as in themselves as they are freely tendered by the Hand of Your most Assured and Respective Friend JOHN RAMSEY TO THE CHRISTIAN READER AN ancient and honourable name imposed by the A postles in a renowned and famous City And the Disciples were called Christians first in Antioch Acts 11.26 And it is the Christian Reader which is the onely Saint at whose shrine this oblation is made and to whom these ensuing Sermons are dedicated and devoted But as for all other discriminating and distinguishing Characters of any particular profession or perswasion All denominations and dependencies borrowed from the persons or parts of men which were rise and rank in the Church of Corinth And every one of them said I am of Paul and I of Apollo and I of Cephas 1 Cor. 1.12 Each of these Epiphan Har. 42. 70. is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Epiphanius justly stiles it Titles not of Faith but of Faction Names of Non Petrianos non Paulinos vocare nos oportet sed Christianos Nazianz. Orat. 30. Christiani esse desierunt qui Christi nomine omisso humana externa vocabula induerunt Lactanâ— Justit lib. 4 c. 30. Sects and Schismes No other then By-names and Nick-names and not once to be Oblivisceamur suisse unquam in rerum natura quantum ad Sectae quidem ullius denotationem Lutherum Philippum Zuinglium Calvinum Arminium c. Columba Noae pag. 46. named among Saints Two things there are that I have to impart and acquaint the Christian Reader The one by way of Advertisement and advice touching the Title Praeterita The Inscription of these Seâ—mâ—ns The other by way of satisfaction and resolution for the end of the publishing A Title taken up by the Learned Drusius applied to his Annotations on the New Testament and by him Christened with the name of Nam ideo Praeterita inscripsi quia duntaxat ea netavi quae ab aliis praeterita fuerunt Quod si est ut revera est quid aliud â—â—ihi relictum est praeter spicas aliquot post luculentam messem aut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 â—â—ss insignâ—m vinden iam Drusius Epist Lecâ—oâ—i pag. 4. Praeterita touching only upon those things which were baulked and passed over by those that went before Gleaning in the Field of others as Ruth did in that of Boaz and gathering up some of those handfuls which were left by the Reaper Ruth 2.6 and plucking the grapes after the Vintage It is the confession of Drufius and that well neer in his own words And yet that is not the reason why I make use of the name Praeterita as if I might take up with Archimedes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but only in reference to the Time as being so many scattered pieces preached many years since antedating those signal alterations which afterwards happened both in Church and State and are now published Terminis terminantibus as they were then Pulpited without making use of the Sponge or Pancil â— Either taking from or adding to them lest that the putting in a piece of new cloth into an old garment should talke from the garment and the rent be made worse Matth. 9.16 and the same Fate should abide
bad They both grow alike 5 The Time and Term of the flourishing estate of the wicked It is but until the Harvest And this until is both a Note of Determination and Termination Till then It doth not end before Till then it doth not continue after 6. The true and proper reason of the being growth and continuance of the Wicked And that is Christ's sufferance and toleration 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Suffer both to grow together until the harvest I shall take them up as they lay in order And first of the first 1. The first Proposition The different nature of good and bad resembled by Wheat and Tares The purblind world judgeth all things amisse and observes no inequality or disparity among the sons of men Homo homini quid praestat stulto intelligens quid interest say they with him in the comedie What difference in point of excellency betwixt one man and another But if we consult with the Oracle of God that resolves us to the contrary The righteous is more Excellent then his neighbour Prov. 12.26 And iâ— there be any creature of greater transcendency then the rest it seems to illustrate their dignity by way of similitude and comparison As being the Lillie among Flower The Dove among Fowls Gold among Meâ—tals And wheat among grain both for the worth and weight of it A fit Emblem of the Faithful who are the chief and choice of men even as Wheat beareth the greatest price and value among grain And the worth of the faithful appears in their weight in in regard of their stedfastness and stability their constancy and continuance which are no way moved much less removed with the gusts and blasts of temptation Even as Wheat which is a ponderous and a heavy substance is not carried away with the force and violence of the wind (d) Cyprian de unit Eccles Sect. 8. Nemo putet bonos de Ecclesia posse discedere Triticum non rap t ventus saith St. Cyprian But as for the ungodly they are as Tares or blasted Ears Tares for their emptiness whose heart is utterly destitute of grace and goodness even as blasted Eares have no inward pith nor substance no food nor foison in them and Tares be for their lightness (e) Avoleâ—t quantum volent Paleae levis fidei quocunque afflatu tentationum eo purior massa frumenti in horrea domini reponetur Tertul. de Praeser adver Haeret. Inanes Paleae Cypr. ibid. Paleae levis fidei as Tertullian stileth them and so subject to fly away being hurried to and fro with every puff of wind The Southern wind of favour and preferment which blowes upon them with a gentle and pleasing blast and though in it self it be but an evil wind yet in their opinion it blows them to good The blustering and boisterous North winds of trial and persecution Each of these winds whether it blows from the North or South doth easily carry away these light and empty Tares out of the Church And those our Saviour he sets forth under the similitude of Tares or blasted Eares in the Parable of the Text. And that in opposition to the Wheat thereby importing their unprofitable and worthless nature Such is the difference betwixt good and bad as betwixt Wheat and Tares 2. The impurity and imperfection of the visible Church The second Proposition consisting of good and bad even as the same field contains both Wheat and Tares The name of the Church is no univocal word wherein there is an agreement both of Name and Nature but an aequivocal voice where things of a most different nature communicate in the same name I speak not this of the Jesuites who in respect of their execrable doctrine of their mental reservations and aequivocations are fitly stiled aequivocal Christians But of the external members of the visible Church the greater part whereof are only commended by the titular profession of Christianity as an empty sign and shadow and yet want the thing signified and are utterly destitute of the substance And as the name of the Church is no univocal but aequivocal voice so the Church it self is no Homogeneal but an Heterogeneal body not like unto the similar parts of men Blood Spirits or the like each portion whereof is suitable and agreeable to the whole But resembling the organical parts as a Leg or Arm which consists of Skin Flesh Bones and Marrow And these far different from each other There are three several places in the world Heaven Hell and Earth In Heaven above there are none but perfectly good the blessed society of Saints and Angels In Hell beneath none but irrecoverably wicked the cursed crue of damned spirits But the visible Church upon Earth is a middle place and state betwixt both a confused mixture and medley both of good and bad like unto Noahs Ark wherein were cooped up both clean and unclean beasts A wide drag-net that closes not only profitable fish but worthless weeds and beggery A common Inne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a receptacle for all commers A great House which affords vessels of gold and silver and some other of wood and earth 2 Tim. 2.20 A Barn or threshing Floor where corn and chaff lie covered in the same heap Mot. 3.12 And here in the Text A vast and open Field that brings forth Wheat and Tares And as it was said of Hantbals Army Colluvies omnium gentium So is the visible Church a promiscuous Company and Congregation a rabble and a rapsody of all sorts corrupt Hereticks who deprave the verity of the faith supercilious and factious Schismaticks that deprive and destrâ—y the unity of the Church disguised and masked Hypocrits meer Scepticks in their opinion Hybrides in their profession Amphibia in their conversation like unto those flying fishes in America that live sometimes in the water and sometimes in the air and are ill accepted in both places the ravenous fishes being ready to devour them below and the Sea fowls continually beating them above And last of all men openly profane and vicious (f) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignat Epist ad Magnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ignat ibid. Ignatius reduces the several sorts of men in the visible Church to two Heads and observes the same difference among men that is to be found in coyn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereof some is true and sound such as can endure the Touch the other is false and counterfeit Holy men are God's coyn that bear his image and superscrip ion But as for proâ—â—ne and wicked men they are adulterate deceitful and corrupt â—oyn that are minted and stamped by the Divel It is St. Chrysoâ—â—omes observation upon the 23. of Saint Matthâ—w that there is somewhat bred and born in every creature that wasts and consumes the substance The soundest Timber engenders worms the finest Garments give life to Moths The most wholesome Herbs bring forth small flies that fret them in pieces Neither fares it otherwise
with the Church of God upon Earth that conceives and carries in her womb full sore against her will Pharisaical and formal Hypocrits licentious and lewd livers and at last brings them forth viper like to the destruction of the mother This cannot seem strange to any that intentively considers the frame fashion of the (g) In omni conditione optimis miara sunt pessima Hieron ad Rust. world There is a refuse generation an Heterogencal company an unequal and unsound mixture even in the Church and cannot be avoided (h) Nazianz. Orat 21. in Laud. Athanas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith â—reg Nazianzen The Church is God's yineyard and pleasant plant yet it hath some briars and brambles that grow upon it A cursed Cam in Noah's posterity A scoffing Ishmael in Abraham's family And Judas the Traytour a Divel as our Saviour stiles him A Divel incarnate as it was said of John the 22. and that not in Hell which is his proper place but in Heaven upon Earth the Church of God the School of Christ's disciples For though the Church be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a company of men call'd out of the world yet is this calling different in the nature and diversified in the effects There are some that are called both outwardly and inwardly by the Ministery of the word and by the attractive power and energie of the Spirit which draâ—s men that they may run after it as the Spouse pruyeth Cant. 1.3 And there are others that are eah'd outwardly onely by the sound of the Gospel which though it is the power of God unto salvation yet it doth borrow his force and efficacy from the concomitance and assistance of the Spirit The former of these are not onely invited to the participation of God's saving grace but convicted and perswaded in their judgements and inclined to obedience Whom when God prevents with his gracious tall Seek ye my face they forthwith Ecca back again his voice thy face Lord will I seek Psal 27.8 The latter are indeed invited on God's part to come unto the Heavenly Marriage yet do they not answer it in an obediential manner but pretend and plead excuses with them in the Gospel and will not come at his call If their it be the call of God that affords both name and nature to the Church which being a divine action works differently according to the different disposition of the receivers no marvel there is such a diversity and contrariety among the members There is not a Pomegrunate wherein there are not some rotten grains Nor a Church here on Earth which is not in some part putrified and corrupted Nullum corpus sine suis excrementis It is the censure of Gretser the Jesuite of his order Never was there a Body without his Excrements Nor is it more true of the Natural Grets de stud Jesuit abstrac cap. 5. then of the Body of Christianity And in vain did the Donarists of old with the Anabaptists and Brownists of later Times project this Platform to themselves An airy a speculative a Notional and not a National Church which as it was devised by the strength of fancy and meer imagination so it never had any other being and existence but in their own Brains A Platonical kind of Church like unto Plato's Common-wealth wherein Plato alone was said to live A Church like unto Xenophon's Cyrus described not as he was but as he should be A Church that is pure and sound in all the parts where there are no notorious offenders no dissolute or disordered persons within the pale What is this but to dream of impossibilities to expect a perfection in the place of imperfection To hope for Heaven here upon Earth To look for a field without tares and to take away the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very subject of the Text (i) Numquid in agro diciâ—â—â—â—st quid paâ—â—is ad tâ—â—ticum quaudo eâ— dem radice pertantur numquid in area ubi pariter triturantur sed utique in Horreo quid paleis ad Triticum August co â—â— Epist Parmen Lib. 13. cap. 3. The Third Proposition It is the priviledge of Heaven as of God s Granary to receive whent onely without chaff In the Field they grow together In the Floor they are threshed together and the separation is not made till they come to the Granary which leads me to the third and next point in order The confused mixture and cohabitation of good and bad in the visible Church They are both together The Church and people of God as it is a soclety that is call'd out of the world in respect of the Spiritual state and condition so is it resident and abiding in the world in regard of the natural place And Christ prayed not for the translation but the proservation of his disciples I pray not that thou shouldst take them out of the world but that thou keep them from evil John 17.15 The world is in the Church and the Church is in the world which is both a fragrant Rose with sharp prickles for the inward corruption of its own nature (k) August in Psal 99. And a beautiful Liâ—ie among the Thorns for the outward and circumstant wickedness of the place Like a liâ—ie among thorns so is my love among the daughters Cant. 2.2 Non dixit in medio alienarum sed in medio Piliarum saith Saint Augustine Christ's love dwels not in the midst of strangers but amongst the daughters And the fâ—rce and reason of the resemblance consists in these three particulars First the Church of Christ which is his love is a Liâ—ie for the excellency both of sweetness and comeliness in the colour and figure of it 2. The Daughters are children of the same Mother the Church though they have not the same God for their Father They are as Thorns 1. For their malignity whose property is to prick and draw blood 2. Thorns for their sterility and larrenness bearing no fruit of worth and hindering fruit in others 3. And Thorâ—â—s too for their end to be cast into the fire 3. And as the Lilly grows among thorns so is Christ's love his Church seated amidst these daughters counterfeit and false professors That speech of God call it a promise or a threatning as you please as it was meerly temporal in respect of the Israelires so it is eternal and immutable as it concerns the universal Church the Israel of God Wherefore I said also I will not cast them out before you but they shall be as Thorns in your sides Judg. 2.3 God permits and suffers his Lillie the Church to be invironed and Hem'd in with Thorns First for the exercise of their faith and patience the quickning of their obedience provoking and pricking them on to good works even as the Jews wore Thorns in their phylacteries and fringes of their garments to admonish them of the custody and keeping of the Law And Secondly for the reformation and conversion of
primitive Church in the New And of all Christian States and Kingdoms Confirmed by the joint attestation of the Heathen and ratified by the cleer evidence of natural reason That a gangrened and incurable member must be cut off and that it 's far () Melius est ut pereat unus quam unitas Bern. Epist â—02 better and safer for one man to perish then unitie it self Yet herein a difference must be observed betwixt those that offend against the first or second Table whether Infidels Hereticks Unbelievers or Misbelievers Infidels and unbelievers such as Turks and Jews deserve rather pity then punishment And though they may be banished out of our Dominions yet are they not to be deprived of their Lives for a negative Infidelity Neither are Heretical misbelievers in Fundamental matters or in accessory Points of Faith to be adjudged and doomed to death meerly for (e) Defendenda est religio non occidendo sed monendo non saevitia sed patientia non scelere sed side illa enim malorum sunt haec bonorum Lact. lib. 5. cap. 20. Errour in Religion And it was a strange mistake of that silly Papist who in reading the Text it may be of set purpose Titus 3.10 made two words of one and turned the verb into a noun Haereticum post unam dut alteram admonitionem devita Supplet Tolle that is their supplement and addition There is no remedy but an Heretick must be put to death And the execrable crueltys of the Church of Rome have served as a Commentary upon the corruption of this Text who as they brand and stigmatize the reformed party with the note of Hereticks so they forthwith add Devita And their language hath been no other against them then the outcries of the Jews against Christ Tolle Away with them Away with them Occide trucida vivat missa vivat missa Kill burn kill burn it matters not so the masse may take place And were we guilty either of blasphemy against God or any treasonable practice against the State there might be some colourable equity in their Sentence and to make it justice and not (f) Longe diversa sunt carnificina pietat nec potest aut veritas cum vi aut justitia cum crudelitate conjungi Lact. lib. 5. cap. 20. cruelty For in this double case only it is lawful to bring Hereticks to the Faggot 1. (f) It is possible to see a Campian at Tyburn or a Garnets head upon a pole Treasonable practises not meer Religion are guilty of those executions But howsoever our Church is thus favourable in the case of those Heresies which are either simple or secondary and consequential yet in the cases of heretical blasphemy her holy zeal hath not feared to shed bloud Witness the flames of Ket and Let at and some other Arrians in our memory Bish Hall Christ Moderation pag. 143.144 Blasphemy 2. Treason When either one or the other is intwined and interweaved with the cause of religion and marked under the disguise of a false belief which is the just Apology of the Church of England against the unjust challenges and criminations of the scarlet whore upbraiding her cruelties and casting in her face the blood of some Popish shamelings Garnet Campian and some few other Tyburn Martyrs Martyrs of treason and not of religion Never was their any haltered or Gybbeted here in England Causa religionis merae sed mixtae That is the profession of our Church being first Fugitives out of the land then sent home as Spies and Emissaries Seducers and Seminaries to sow Tares like unto the Divel in the Text. Assassinates of Kings Incendiaries of States and powder-pioners to undermine and blow up the House of Parliament It were indeed much to be wished that gentleness and clemency might reclaim this stubborn Generation and each Christian Prince should be of the Emperour Severus mind (g) Tertul. Apol. cap. 4. Vtinam errorem non â—â—tain deposuiâ—â—â—t Auguâ—tini votum sib 2. contra Gaudent cap. 12 cui affine iâ—ad Hicron Vâ—â—â—â— siliâ—s 〈◊〉 â—â—m 〈…〉 qui 〈…〉 niss 〈◊〉 spiritualibus Hicron â—â—â—es l 5. c. 14. suffundere maluit Hominis sanguinem quam effundere Rather to keep their blood within their veins then to det or pour it out And to second good Theodosius in his desire Vtina â— mortuos ab inforis possem revocare That they could bring men from the dead But seeing that mildness and moderation doth for the most part eneourage and animate offenders and as it is not more commonly then truly said Too much pity spoils the City and Country both And the Futhers of the Country have just cause to complain with the Father in the Comedy Nimis male docuit te mea facilitas multa (h) Sâ—ut est aliquan so mijericâ—â— dia puntens ita crudelicas parcens August ad Macedonium Epist 5â— They must in this respect unsheath and draw out the sword of justice set an odge upon it to make it sharp and keen and taking up David's Heroical resolution Cut off all the workers of iniquity from the City of the Lord Psal 101.8 I read of the Landgrave of Hesse a sweet and a gracious Prince whose clemency was much abused that being cast by adventure upon a Smiths Forge overheard what the Smith said all the while he was striking his iron Duresce duresoe inquam utinam Langravius durescat I forbear to make any further application of the story then to joyn with the Smith in his utinam would to God that Christian Kings and Magistrates those especially the candor of whose disposition inclines them to a uimium of lenity and compassion would hearten their zeal and harden their courage against the brazen brows and iron sinews and steeled hearts of the sons of Belial That they would pluck up these Tares of wickedness by the roots and since they will not grow better 〈…〉 they may not grow at all Secondly Secondly the Ecclefiastical Judge The Ecclesiastical Judge must imploy and improve his power to weed out Tares by the orderly use of the spiritual keyes the just censures of the Church The power of the keyes is meerly spiritually exercised upon the soul and conscience as the proper object which as it is a more transcendent and soveraign authority than God hath delegated unto Soveraigns upon earth or the glorious Angels themselves So the punishments thereby inflicted are of all other the most dreadful as being a cutting off from the mystical body of Christ a shutting out of the Kingdom of Heaven Et summum extremi judicii praejudicium an anticipation or prevention of the latter judgement And they who are intrusted with the custody of the keys had need be in this respect the most accomplished among men for extraordinary qualifications and endowments perfection of wisdom excess of charity unswayed integrity abundance of caution and circumspection in the use of the keys That they turn them not the wrong
are spirits in their function and office Believe not every spirit that are assigned and deputed to a spiritual service and imployment Thus a Prophet and a spiritual man are Synonymous and signifie one and the same thing The Prophet is a fool the spiritual man is mad Hosea 9.7 If any man thinks himself a Prophet or spiritual 1 Cor. 14.37 In both which places a Prophet and a spiritual man are linked together and go hand in hand And in this sense is the word here used in the Text and the name of spirit is taken by way of Metonymy for such an one as boasts and brags of the gift of the spirit for the discharge of a Prophets duty (b) Calv. in Lecum Nomen spiritus Metonymice accipitur pro eo qui spiritus done se praeditum esse jacrat ad obeundum Prophetae munus as Calvin well observes upon the place And if we take a full view of the Text we shall then find that they who are termed Spirits in the beginning and the middle are styled false prophets in the latter end of the Verse so that these spirits are no other then false prophets And herein we may take notice of a concession and a caution of the Apostle 1. A Concession A concession in that he grants them the honour of their name the dignity of their high place and calling the excellency of their parts and gifts All which are but airy and empty vanities huskes without grain shels without kernels unless they be stufft with realities and substance of inward holiness Nomine illuditur cui res nomini subjecta negatur saith Tortullian An honourable name and a glorious calling is but a goodly mockery where the truth of the name is wanting This is St. John's concession in that he gives them their due style and title Tertul. adv Marcion lib. 1. and freely affords them the name of spirits yet believe them not this is his caution or admonition 2. A Caution But is it not the great and weighty work of the Spirit of God to perswade men unto faith Doth he not use all possible arguments and inducements to incline and move the assent of the will to believe And would St. John have us to be Infidels Believe not What must we meer Scepticks and Academicks in religion and hold nothing positively and dogmatically as an established and grounded certainty what must we be such neuters in the Church as the Roman Orator in the commonwealth when he thus proclamed his indifferency Quem fugiam scio quem sequar nescio Must we know what to deny and not know what to believe This is the unstable state of many too many great Clerks and Scholars who having run out their lives in the study of Controversies and School-divinity in canvasing of doubts and questions and in (c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nazian Orat. 21. in laudem â—â—banas fighting with those School-weapons pro and con they are far better at the con then at the pro. and as Hierom speaks of Lactautius d Vtinam tam nostra confirmare potuisset quam facile aliena destruit So are they more able to confute others then to resolve or satisfie their own consciences This is not the scope and purpose of St. John's caution 〈…〉 onely to interdict a double fault or errour â— Inconsideration â— Inconstancy of judgement 1. Lightness and giddiness 2. Vnsteadiness and fickleness of belief 1. The first error St. John prohibits is inconsideration of judgement lightness and giddiness of belief Try all things hold fast that which is good 1 Thess 5.21 To try all things is a point of spiritual wisedom and discretion To hold fast that which is good Vtinam tam facile vera invenire possem quam falsa convincere is the property of Christian constancy and perseverance And it is St. Paul's method and order first to try and then to trust whereas such is the preposterous course of many that they begin at the wrong end of St. Paul's precept whosuddenly take up an hold-fast opinion without any previous tryal or examination It was a notable piece of folly of them in the Gospel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athenag de Resurcarnis I have bought a Farm and I must needs go out and see it I have bought five yoak of Oxen and I go to prove them Luke 14.18 19. who by the rule of ordinary prudence should first have seen and proved ere they had concluded and struck up the bargain Such is the spiritual folly of the greater part who lay out their judgement as they suppose in buying the truth A double errour interdicted in the Caâ—tion and then make search and enquiry after it 1. Inconsideration or giddiness of belief But as it was the high commendation of the Heathen Emperor August in observing the rules of friendship Rarus ad meundas amicitias ad retinendas constantissimus that he was hardly drawn to enter the league of friendship but was most punctual and constant in the keeping of it Such should be the praise of an advised and wary Christian to be slow-paced in assent to those doctrines that are propounded but being once convinced of the truth he should not be more slow then sure and every way stedfast and immovable in their maintenance and just defence 2. A Second errour that Saint John forbids in these words believe not every spirit Inconstancy unsetledness is inconstancy of judgement unsteadinesse and ficklenesse of belief when men are meer whirlegigs in religion like unto Fanes and Weathercocks that are fastned to the tops and pinacles of the Temple and carried about with every wind That is St. Paul's metaphor Ephes 4.14 wavering and carried about with every wind of doctrine when men are now off and then on in their opinion now of this mind and forth with of another flust believing this spirit and soon after another And so ever spirit successively and in their turns Like unto the old Arrians who changed their faith every year and month (e) Eo processum est ut neque penes nos neque penes quenquam ante nos sanctum exinde aliquid atque invi labile perseveret Hil. cont Auxent Annuas menstruas de Deo fides decorn it is as St. Hilary tells them they took up a new faith every now your and every new Moon brought forth a new faith Their faith sometimes in the bull some 〈◊〉 in the Wane one while increasing another decreating and like the Moon in perpetual changes I cannot betten resemble these men thâ—â— to the Halcyon or Kings Fisher a Bird call'd by that name whose dead body being hung up in the house it flickers and moves to and fro and turns with the wind into every quarter Such Kings Fishers are there too too many in religion who are wheeled and hurried with every wind The wind of Soveraighty and Authority the wind of Honour and Presferment The wind
to the word revealed 2. The second lying Miracles A second false Touchstone is Lying Miracles which are so far from the discovery of the true that they are rather a sign of counterfeit metal and a mark of false Prophets (i) Contra istos ut sic loquar nirabiliarios cautum me fecit Deus meus dicens In novissimis temporibus exurgent pseudoprophetae facientes signa prodigia ut seducant si fieri potest etiam electos August in Evangel secund Johan Tractat. 13. 1. There shall arise false Prophets and shall shew great sign◠and wonders Matth. 24.24 The coming of Antichrist the man of sin is with all power and signs and lying wonders 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wonders of lyes on usual Hebraism in Scripture 2 Thess 2.9 And those unclean spirits that came out of the mouth of the Dragon are not to seek for miracles For they are the spirits of Devils working miracles Rev. 16.14 The spirits of Devils and yet working miracles And these miracles are either (u) August de Donato Pontio miracula operantibus De unit Eccles cap. 16. Daemones nonnulla faciunt sanctis Angelis similia non veritate sed specie non sapientia sed plaene fallacia August Epist 49. The third excellency of parts and abilities portenta fallacium spirituum aut figmenta mendacium hominum as St. Austin states the question The prodigies of lying spirits or else the imposture and Legerdemain of jugling Mountebancks There are false Prophets as well as Poets who tell of strange wonders but such as are not to be believed Miracanunt sed non credeuda Poetae And this we may lay down for a sure conclusion That false Prophets may make show of false Miracles their natural and base children every way like unto their parents 3. A third false Touchstone for the trial of Spirits is excellency of parts and abilities pregnancy of wit prosoundness of judgement a high strain of eloquence and eloquution a voluble insinuative and perswasive tongue the excellent knowledge of Arts and Sciences variety of tongues and languages All these are but common gifts and it oft-times so falls out that there are many of Gods gifts and graces in wicked men without God himself Nihil prodest Donorum largitas ubi aliquod spiritus donum habetur spiritus ipse non habetur as Fulgentius elegantly Though there be never so liberal a Largess of the gifts of the spirit it is of no avail where the spirit of grace it self is not possessed and retained 4. The fourth false Touchstone is Holiness of life The fourth holiness of life This is a strong attractiue of every ingenuous and honest heart And it wrought upon the affections of Christ who cast his eyes upon the young man in the Gospel and loved him Mark 10.21 There is not a more powerful argument to perswade and prevail with men than the shew of holiness which the Devil knows well enough who when he cannot work his ends as long as he is clad in black he puts on his white apparrel and transforms himself into an Angel of light 2 Cor. 11.14 A Fiend of darkness may appear as an Angel of light And here may be the truth of Holiness at least in some degrees even in false Prophets as there was in Swenk feldius afore mentioned one who did pour out most fervent prayers unto God day by day and led a chast and sober life so that a great Chronologer of his time Bucholcerus passed this censure on him Swenkfeldio non defuisse cor bonum (k) Spanhem Dintr Histor de Sect. Anabap sed caput regulatum Swenkfeldius wanted not a good heart but a regulated and well ordered head For these two must concur to the integrity of a true Prophet A sound brain and a siucere heart And though a sincere heart is to be preferred beforea sound brain yet where this sound brain is wanting it may make a man a false Prophet The fifth and last counterfeit Touchstone The fifth success or truth of events is successe or truth of events If there arise among you a Prophet or a Dreamer of dreams and giveth thee a sign or a wonder and the sign or the wonder come to pass Dent. 13.1 2. Implying that a sign or wonder may come to pass foretold by a Dreamer and yet the party be a false Prophet We must not judge of things by the event or issue and it is just with God to deny them successe who make sirccesse the rule of their judgement or the Touchstone of their trial These are the false and counterfeit touchstones But besides these there is a true and a right touchstone The true Touchstone That same Lydius Lapis the sword of the spirit like unto that of Golrah none to this the supreme Judge of Controversles the Adaequate rule of saith the infallible Canon and Index both of its own streightness and the crooked-no se of all things else () Sint castae deliciae meae Scripturae tuae nec fallar in eis nec fallam exeis Aug. vot Conf. l. 11. c. 2. Adoro Scripturae plenitudinem Scriptum esse doceat Hermegenis officina Si non est scriptum time at vae illud adjicientibus aut detrahentibus destinatum Tertul. Adv. Hermog c. 22. The written word the Book of the Scriptures and whatsoever will not abide the trial of this touchstone it may be it ought to be refused and rejected with the same facility that it is asserced and maintained To the Law To the Testimonies Isa 8.20 This is Gods rule of direction to the people to have recourse unto the Law the streight and even and inflexible rule of the Law If they speak not according to this word it is because there is no light in them That is the best means of conviction of false Prophets to bring them to the Law though full sore against their wills The Ministers of the Gospel are spiritual souldiers and they must as souldiers upon their watch both know and give the word and it is the peoples duty to demand and require the word of them If they speak not according to this word there is no light in them 3. The third thing considerable in this Trial The touch which shewes it self in five properties is the Touch or the application of the metals unto the Touchstone and shews it self in the discovery of a five-fold property 1. Holiness in respect of God 2. Peaceableness in the Church and State 3. Obedience to Authority 4. Charity to our brethren 5. Humility in our own persons 1 First there must be a touch of holiness in respect of God A touch of Holiness in respect of God The wisdom that is from above is first pure Jam. 3.17 And what Saint James speaks of Divine Wisdom may as truly be affirmed of the Spirits that are of God They are pure in the first place Holiuess becomes thy house for ever saith the
Psalmist Psal 83.5 And if holiness becomes the material Temple then much more the mystical And if the mystical Temple then chiefly the Priests and Ministers of the Temple Be ye clean that bear the vessels of the Lord Isa 52.11 Yea above all other the High Priest under the Law had this Motto ingraven upon his Mitre Holmess unto the Lord. And certainly the Ministers of the Gospel are every way as much bound to make good this impress and inscription Not ike unto the high Priest and Bishop of Rome who hears no less than His. Holiness in the abstract he being in the mean time as S. Paul justly stiles him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that stigmatical Out-law and man of sin And if we must needs grant him the Livery of Holiness let him be accounted holy as (k) An ad priorem partem nominis Hildebrandini alluserit Petrus Damiani cum Hildebrandum Virgam Assur Sanctum suum satanam appellat equidem nescio quod ad posteriorem attinet ipsa res clamat fuisse illum furialem mundi incendiarium adeoque ipsum Acheronta movisse ut ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 demum perduceretur tyrannis Antichristi Vsserius de Christ Eccles succes cap. 5. pag. 112. Pope Hildebrand one of his own rank and order sed Sanctus Satanus It is the holy Epithet that is given him by Damianus And let them be for ever honoured and magnisied in their royal Title to all posterity (l) Sanctos Cinaedos sanctos adulteros sanccos proditores parricidas sanctes Apostatas sanctos Atheos sanctos Diabolos Defens Eccles Anglic. Cracanth cap. 2. As holy Sodomites and Adulterers at the best holy Traitors holy Apostates holy Atheists and holy Devils If the words sound something harsh I speak them not without authority they are not mine but one of the Worthies of our Church These are the men that are at league with Hell and exorcise the Devils by consent or else as by a Writ De ejectione Firmâ cast them out of their Churches at their pleasure but can in no case dislodge or conjure them out of their own consciences whose very Reliques their Ashes Salt Candles Oyl Wafers are all holy in the highest degree yea their Bells are baptized by them while they in the mean time remain impure wretches and their inward parts are very filthiness But far be it from us to resemble them in their wickedness or to he holy with their holiness Let it not be thought enough for the Ministers of the Gospel to be men in holy orders of impure and unholy lives to be clad in black a colour of gravity and to be light in their carriage and behaviour Nor let it seem sufficient to be meer outsides and formalists in religion like unto an empty superficies without bulk or body ringing out that solemn peal of the Jews The Temple of the Lord The Temple of the Lord And yet these Templars This order of the Templars for the most part have but little regard to the Lord of the Temple and as small care to maintain the honour of the mystical Let us not confine all holiness to the publick place of Gods worship but reserve some part of it at least and assign it to the time And if we maintain out of judgment the calling of Bishops the duty of Tithes of Divine right let the Lords day obtain as much favour at our hands let Christ be thought the Author of it whose name it bears and not pass for an Ecclesiastical constitution Let not those spirits that are of God be holy in this manner but as he that hath called you is holy so be ye holy in all manner of conversation 1 Pet. 1.15 2. Secondly A touch of peaceableness in respect of the Church and State there must be a touch of peaceableness in respect of the Church and State The wisdom that is from above is first pure then peaceable Jam. 3.17 Even so the spirits that are from above are pure in the first place and peaceable in the second The fruit of righteousness is sown in peace verse 18. Peace is the seed of righteousness This is a duty that concerns Christians in the generality Seek peace and pursue it Psal 34.14 but especially the Ministers of the Gospel who are Embassadors of Christ the Prince of peace whose office it is to bring good tidings to publish peace to preach peace to pray for peace and to endeavour by all lawful means to procure a true and sound peace For although the civil and secular Jurisdiction of the Clergy be lately abrogated and annulled and Ministers remain no longer Justices of peace yet they are and must for ever continue Ministri pacis Ministers of peace And that which should encourage and provoke them thereunto is the present fense and woful experience of the calamities of a civil war The old Athenians never consulted about peace until they were clad in their mourning gowns How hath this whole Kingdom been clad in black the Livery of sorrow and lamentation as if we were now solemnizing the funeral Exequies of our Nation The disconsolate Widow bemoaning the loss of her dearest Husband Parents bewailing the fruit of their own Womb Rachel weeping for her children refused to be coniforted because they were not How hath the High and Honorable Person the Great and Grave Counsellor been snatcht away by an untimely death And is it not high time to advise of peace Heu quantum potuit terrae pelagique Lucan Bel. Pharsal parari Hoc quem civiles hauserunt sangume dextrae And had there been half so much English blood hazarded and adventured as hath been already shed in this civil war we might have made a vehement impression upon the common enemy redeemed and ransomed the Palatinate out of the hands of Popery and cruelty whereunto it hath been morgaged for many years We might have subdued and conquered the Irish Rebels long agoe those barbarous and blood thirsty Rebels not once to be mentioned or thought of without just horror and execration Who now roar in the midst of the Congregations and set up their Ensigns for signs They have said in their hearts let us destroy them together They have burnt up all the houses of God in the land Psal 74.4 8. Yea they have burnt up not the material houses of God alone but well near all the mystical Temples of God with the fiery flames of a civil war 3. A touch of obedience to Authority Thirdly there must be a touch (l) Mallem obedire quam mi acula facere ctiamsi possem It was Luthers answer to the Bishop of Brandenbourg diss ading him from the present publishing of his Propositions Tom. 1. Epist Luth. Epist 32. of obedience to Anthorities For though humane laws do not bind the conscience directly and by an immediate power and vertue of their own yet have they a binding power indirectly and at the second hand The Commands of God are
the spiritual man judges all things that are essentially and absolutely necessary to his Salvation not that he is qualified with that extraordinary gift of discerning of spirits which was peculiar to the first age of the Apostles 1 Cor. 12.10 not that he hath the judgement of Definition to mint any new Articles of faith and Magisterially to determine the Rules of belief and manners yet hath he the judgement of discretion inabling him out of an inward spiritual light to judge of things according to the written word and no otherwise I say to judge according to rule as well as others For not only the Church of God in the general but each private and particular person may truly and confidently affirm of himself and say with the Spouse in the Canticles Cant. 2.4 Introduxit me in cellam vinartam Christ hath led me into his wine celler that is as (r) Bernard in Cant. Bernard sweetly applies it He hath revealed to me even unto me though a private Christian the knowledge of heavenly mysteries 2. Publick Officers and those two A second sort of Metalists that must have a hand in the trial of Spirits are publick officers and they are of two sorts 1. The Magistrate 2. the Minister 1. First the Magistrate the Supreme Magistrate The Magistrate the King or Prince must try the spirits by re-enacting religious and politique Laws by making use of the Civil Sword and by a coactive and coercive power compel men to obedience For if ordinary Justices by a derived authority challenge this power and priviledge as inherent and inseparable from their places to bind men to the peace and to the good behaviour then much more the Supreme Justice may must bind men to the peace of the State and bind them to their good behaviour in the Church to worship God in this or that manner as they shall establish provided alwayes that all their Decrees and Constitutions be agreeable to the general rules of Church-Government 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Decency Order Edification and thereof not every private person but the King with the great Councel of the Land must be the Supreme and Soveraign Judg. How else is the King their Soveraign how is it the Supreme Court of Parliament 2. Secondly the Minister must try the spirits The Minister and that either as solitary and single by himself apart or gathered together in Synods Councils Provincial National General By teaching publickly in the Congregation therein informing men of their dutie by laying hold of the Keys of the Church and by denouncing sometimes the censure of Excommunication against those that are obstinate and incorrigible And unless there be this Trial of Spirits by the publick Magistrate and Minister Kingdoms will estsoone degenerate into the Cyclops Commonwealth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherein no man will hear or obey another All things will grow into a confusion yea into a combustion both in Church and State The publick worship of God will be as a peal of Changes without tune or order and not only the Bells in the Steeple but the Ministers in the Pulpit will ring Awke as in times of combustion the Treble the Tenor the Little the Great Bell will jar (Å¿) Hieron advers Lucif and strike against each other Tot erint Schismata quot Saceâ—dotes as Hierom tells the Luciferians There will be as many Schismes as Ministers The Independency of Churches will breed as may justly be feared an Independency of Pastors and the Independency of Pastors will end in the Independency of the people Every man will be a Law to himself Two things there are which are the bane and ruine of a Church 1. Dependency 2. Independency A slavish dependency upon the opinions humours and practises of men in place of eminency A Royal independency in respect of lawful and just authority We have surfered much of late by Dependency on the one hand God grant we suffer not as much by Independency on the other And so I pass from the Matter to the Motive The second part of the Text. The Motive Therein a threesold circumstance the last part of the Text as it lies couched in these words For many false Prophets are gone out into the world Wherein we may take notice of a threefold circumstance 1. Their Nature False Prophets 2. Their Number Many 3. Their active diligence and restless endeavours or their manifestation and discovery They are gone out into the world 1. First they are described from their name and nature First their Name and Nature False Prophets False Prophets There are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 False Christians of private rank and quality and false Prophets of publick office and employment And that which makes them such is not any defect or want in their profession Beware of false Prophets which come to you in sheeps cloathing but inwardly they are ravening wolves Mat. 7.15 Quaenam sunt istae pelles ovium nisi nominis Christiani extrinsocus superficies saith (t) Tertul. de Prescript adv Haerot c. 4. Tertullian what is this sheeps cloathing but the outward superficies of Christianity Ravening wolves are clad in sheeps cloathing and false Prophets are outside professors and wear the livery of the true Religion Neither is it the impurity of their lives that denominates them to be such For truth and falshood relate to the understanding as the proper object of it But the habits of good and evil are placed in the Will as in the subject and it is not the pravity of the Will but the error of the Judgement that gives them this stile and title It is corruption of manners that argues a bad Christian but erroneous Doctrine that makes a false Prophet The Aposte Saint Paul layes down a threefold badge or cognizance of them in his farewel Sermon at Ephesus A threesold badge of false Prophets Act. 20.29 30. For I know this that after my departing shall grievous wolves enter in among you not sparing the flock Also of your own selves shall men arise speaking perverse things to draw Disciples after them 1. The first badge of false Prophets is spiritual cruelty Spiritual crueltie Not sparing the flock And no marvel as being ravening wolves So far shall they be from sparing it that they shall disperse and scatter it abroad devour and worry it rend and tear it in pieces with Church distractions and divisions 2. Prodigious portentuous Doctrine A second badge of false Prophets is prodigious and and portentuous Doctrine misbegotten Monsters of strange opinions Speaking perverse things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They shall draw the Word the wrong way and cause convulsions in Religion 3. The third badge of false Prophets An itch of Pride and vain-glory is an itch of pride and vain glory To draw Disciples after them For pride as it is the Mother of all Hereticks so it slews it self in nothing more than inveigling and
intangling others with their opinions (r) Numquam erat haereticus quisuas non habuerit Philumenas Pam. de Apell in Presc adv baeret Totus adulter praedicationis carnis It is Tertullians character of Hermogenes that he did not only adulterate the Word of God but was likewise guilty of corporal adultery and uncleanness Tertul. advers Hermog cap. 1. This is the aspiring ambition of false Prophets to be the ring-leaders of a Faction to be the Captains of a Troop or Company Colonels of a Regiment to carry four hundred men after them with Theudas in the Acts and to be followed by a multitude and their Army for the most part consists of u Women which lead captive silly women laden with sins led away with divers lusts as Saint Paul sets them forth 2 Tim. 3.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 little women as the word imports silly women as the last Translation renders it vitious and sinful women laden with sins led away with divers lusts 2. Their Number Many The second circumstance in the description of false Prophets is their Number Many Behold a company as Leah spake at the birth of Gad. And they may fitly answer with the Fiend in the Gospel Our name is Legion for we are many To rehearse and reckon up the false Prophets that have pestered and plagued the Church of God were not only impossible but unprofitable This were to recal those antient Hereticks out of their graves and to breath the spirit of life into their Heresies which are dead and rotten long ago and let them never rise again no not in the mention or confutation of them It is well observed of our blessed Saviour that he did willingly preteâ—mâ— and pass over many capital and heinous sins that he never let fly an arrow at Idolatry in the New Testament which is so severely interdicted and mentioned in the Old Yet did he every where take to task the Formality and Hypocrisie of the Scribes and Pharisees as being the sin of the present time and age And I shall herein follow our Saviours example and purposely baulk and wave the false Prophets of former times and only point out some few that have infected and infested the Church of late and endanger our Church and State at present and they are four in number 1. The Papist 2. The Secinian Four sorts of false prophets 3. The Arminian 4. The Antinomian 1. The first sort of false Prophets is the Papist The Papists This is the proper name of the Pope who is stiled the false Prophet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the superlative degree of excellency And I saw three unclean spirits like Frogs come out of the mouth of the Dragon and out of the mouth of the Beast and out of the mouth of the false Prophet Rev. 16.13 The Dragon is the Devil The Beast the Roman Empire The false Prophet the Pope That is the common exposition And out of the mouth of these three came three spirits And they are Monks and Friers Priests and Jesuites Like Frogs 1. for their impurity unclean spirits they are termed in the Text even as Frogs for the most part live in morish and mirie places 2. Frogs for their numberless number and infinite multitude 3. And Frogs (w) Quae est ista secunda plaga Ranâ— in abundantia In Ranis haeretici intelliguntur atque Philosophi Habesâ— congruenter signatam haereticorum pravitatem si censideres randrâ—m loquacitatem Aug. de cenve 10. praec 10. plag cap. 2. for their obstreperous voice and loud outcries whose croakings are nothing else but only the self same confused clamour of their Holy Father the Pope and their Holy Mother the Church They have no other tone besides These are the spirits of Devils Rev. 16.14 An expression of an high nature such as the Scripture scarce affords a parallel not men of a divelish straine or temper alone not the Incubi or Succubi or imps of the Devil not Devils incarnats as it is said of John the 22. but the spirits of Devils The Devil is a spirit himself and these are the spirits of that spirit the very Extract the Elixar and quint-essence of the Devil And as the Pope is the false Prophet so Popery is a pack of falshood and a Congeries and a Mass of errors God shall send them strong delusions that they should believe a ly 2 Thes 2.11 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Lye in the Singular Number to shew that popery is nothing else but a prodigious and a horrible lye 2. The Socinian A second kind of false Prophets are the Socinians A Hydra a monster of many heads I will only touch one or two of them His blasphemy against the word of God 1. The written word of the Scriptures 2. The essential and eternal word of Christ himself Such are his blasphemies against the written word that he submits it to the Tribunal and Judgement seat of Reason which if it be pure and sound it is able to discerne and judge of it even before the illumination of the spirit Neither doth he further allow it or credit the authority then it is consonant and agreeable to the rules of reason And this is it that causes him to reject the () Like unto the Heathen Romans in Tertullian Apolog. cap. 5. Apud vos divinitas de bumano arbitratu pensitatur nisi homini Deus placuerit Deus non erit Homo jam Deo pre â—itius esse debeâ— Divinity of Christ for that it crosses and thwarts the apprehension of humane reason and makes Christian Religion a laughing flock to Turks and Jews and a stuâ—â—bling block to other â—â—â—idels And herein appears his Blasphemy against the essential word Christ in that he denies His nature as the eternal Son of God His office as a Priest to offer himself in sacrifice as an All-suffieient satisfaction to Gods justice and to expiate our sins in his blood All that he will acknowledge of Christ is that he was a great Prophet whose errand it was to enlighten the world with his heavenly Doctrine That he was the Interpreter of Gods mind and will and in this sense only he owns him for a Mediator 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is one Mediator even the man Christ Jesus 1 Tim. 2.5 That is as he expounds it one Interpreter thus wresting Scripture to his own destruction But as for the Priest-hood of Christ he doth utterly void it and make it of none effect 3. A third sort of false Prophets are the Arminians The Arminian Those enemies of grace as St. Austin stiles Pelagius And if we take a survey of their several Tenets their conditional election out of fore-seen Faith their universal Redemption wherein Christ hath done as much for Judas and Simon Magus as for Simon Peter in respect of the solution of the price and the impetration of the benenofit The manner of conversion only by moral swasions and minitations whereby Christ
stands at the door and knocks and leaves the will to its inbred liberty to elicite its ownact to let Christ in or to barre and boult him out at pleasure The total and final Apostacy of the Saints In all which they shew themselves profissed enemies to the riches of Gods grace and mercy God I thank thee I am not as other men are It was a kind of humble confession of the proud Pharisee Luke 18.11 Gratias agit Deo quod non sit sicut caeteri homines as Hierom speaks of him And yet herein the Arminian outstrips the Pharisee who will not acknowledge himself beholding to the grace of God nor let fall by way of complement God I thank thee I am not as other men And if we put them 〈◊〉 on Saint Pauls question Who maketh thee differ from another 1 Cor. 4.7 That bubble of froth and bladder of air and wind (x) Quod potai id Dei miserentis est quod tantum volui cum possim nolle id meaepotcstatis Grevin adv Ames pag. 253. Periculum est ne hic vermicuus stantopere insletur ut crepet Molin Anat. Armin. pag. 233. Grevinthonius will return that peremptory and presumptuous answer Ego memet ipsum discerno It is I even I that make my self to differ from another in direct opposition to the Apostle and in open desiance of the grace of God The fourth and last kind of false Paophets are the Antinomian The Antinomian or Lawless Christian A Sect which was first sprung in the Egge and the Bird hatcht in Germany in the year 1538. Sleydan Li. 12. Sleydan reports in his Commentarie a Sect that cried down the preaching of repentance of the Decalogue and did stiflly and strenuously maintain that though a Christians life was never so impure and filthy yet was he justified and approved in the sight of God so long as he believed the promises of the Gospel These were Antinomians of the first Edition but besides these there are other of a later Impression yet little corrected or amended who take away the directive and regulating power of the Law under the Gospel as if the free grace of God in Christ were a Supersedeas or a Writ of Ease to the moral Law so far forth as it respects a true convert and a sound Christian And strange it is that such a thought should ever fasten or settle in a Christian That the moral Law which was ingraven in the heart of man at the first and given unto Adam as a rule in the state of Innocencie That Law which Christ came not to destroy but fulfil That Law which is indispensable in its own nature That Law which is an express copy of the original purity and perfection that is in God and as some conceive shall be inviolably observed in the highest Heaven That that Law should receive the consummation with the consummatum est and breath out the last spirit with Christ upon the Cross And as there are Antinomians in Religion This Sermon was preached before any alteration hapned in Church or State so are there lawless Christians in Church or State who either deny obedience to things legally established or withdraw their obedience before they be orderly reversed and repealed And no marvel that they which make light of the Decalogue should make little or no account of a Statute and that they who dispense with the Commandments of God should break the Commandments of men and that without a Dispâ—nsation True it is that as all created truth is subject unto error so is all created goodness liable to several defects and imperfections The Laws of men are not like to those of the Medes and Persians that changed not but a they are provisionally made and in reference to the time so are they alterable upon good grounds There is not any Order Rite Ceremony but may be displaced annulled and pulled down by the self same hand that first founded and set it up And yet methinks a Law as long as it is in being should be in force and have an obligatory power though not over the inward yet over the outward man to exteriour conformity and obedience And for private men to become Reformers and attempt an innovation in Church or State is a strange prolepsis of disobedience an anticipation and a high disparagement to the Authority of the Highest and brings men within the compass of Antinomians or lawless Christians 3. The third and last circumstance of the Text Thei active diligence They are gone out into the World concerns the active diligence and restless endeavours of these false Prophets They are gone out into the world The Devil is a professed Peripatetick a constant walker From whence comest thou from going to and fro in the earth and from walking in it That is the Devils answer to Gods demand Job 2.2 The Pharisees of old learned this trick of the Devils trade and compassed sea and land to make a proselyte Mat. 23.15 And our upstart and late born Pharisees of Rome the Priests and Jesuites are compassers likewise of sea and land that so they may compass their own ends and may justly say with him in the Poet Quae Regio in terris nostri non plena laboris There is not any Land or Nation under Heaven that may not testifie their unwearied pains and travel to make men proselytes to Rome convert them not to Christ but to the Pope and when they are made they are tenfold more the Children of Hell than they were at the first 2. Or else secondly Their manifestation Apair in 〈◊〉 this going out into the world imports the manifestation and discovery of false Prophets Exierunt qui prius latebant manifesti sunt as Aquinas glosses upon the place They that before shrouded themselves and walked in a disguise are now uncased and bare faced and laid open to every eye It was a sad complaint of reverend Calvin in his time (y) Calv. 〈◊〉 Loc. I loc nostrum saeculum horrenda quaedam sectarum portenta protulit They are his own Commentary upon the Text. And may not this complaint of his be renewed and as pertinently applied to our Church and Age Hoc nostrum saeculum horrenda quaedam sectarum portenta protulit How do those spirits of Devils those three unclean spirits like Frogs cover our land as the Frogs did the land of Egypt How do these Frogs Papists Priests and Jesuites creep and crawl and croake in every corner from one end unto the other And which is most to be lamented How do these presumptuous Frogs come up into the Kings house and into his bed-chamber As they did into the house of Pharaoh Exod. 8.2 How do the Socinians Arminians Antinomians cover the face of our Kingdom as the Locusts covered the face of the earth in Egypt so that the land is darkned the light of the Gospel is grown both dim and dark in many places How do these Locusts eat
the herb of the land the fruit of the trees and every green thing as they did in Egypt Exod 10.15 And whereas the Locusts in the Revelation were strictly prohibited to hurt the grass of the earth or any green thing Rev. 9.4 Yet these spiritual Locusts Socinians Arminians and Antinomians attempt and endeavour it and so strong and powerful are their delusions that if it were possible they would deceive the very elect Mat. 24.24 What should we do in this case but follow Saint Johns counsel Believe not every spirit Take heed of inconsideration and precipitancy of judgement a lightness and giddiness of belief Try all things beware of inconstancy in judgemen an unsteadiness and sickleness of belief let us not be carried about with every wind of Doctrine This is flat folly gross impiety and extreme danger to believe every spirit And in the second place we must Try the spirits whether they are of God in respect of the beginning and Author both of their inward and outward calling Whether they are for God his free grace and glory as their ultimate and last end And try them we must not by any counterfeit or false Touchstone pretended Revelations lying Miracles excellency of Parts and Abilities holiness of Life success and truth of Events But by the right and true Touchstone the strait and inflexible rule of the written word to the Law and to the Testimonies And as we must try them by the true Touchstone so likewise by the true Touch Holiness in respect of God Peaceableness in respect of the Church and State Obedience to Authority supreme and subordinate Charity toward our brethren Humility in their own persons Try we false Prophets in their nature by a threefold badge and cognizance Spiritual Cruelty Prodigious Doctrine theitch of pride and vain-glory Try we them in their number in their several sorts and kinds The Papist Socinian Arminian Antinomian And this duty of Trial reflects upon the private Christian The publick Officer the Magistrate the Minister And as we must try these spirits so God by these spirits tries us the stability and stedfastness of our Faith the sincerity and soundness of our love our love to the truth and the truth of our love There must be Heresies among you that they which are approved may be made manifest among you 1 Cor. 11.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Saint John in the Text 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith Saint Paul here that so by our trial of them aâ—◠〈◊〉 trial of us by them we may be proved and approved in his light (z) 〈◊〉 de prâ—scrip adv Haeret cap 1. Vt fides habendo tentatioonâ—◠〈◊〉 ctiam probationem as Tertullian hath it 〈◊〉 our Faith being tried may be purified and resined Many shall be purified made white and tried That is Daniels prophesie of the latter times Dan. 12.10 And these are the times wherein this prophesie of his is ace mplished and fulfilled These are bleaching times wherein God laies out the faith and love of his Saints a whiting and that by means of this â—ery trial that so being tried and purified they may be made white I conclude all with the pronouncing of a blessing which is the last duty of the Minister in the Pulpit and shall be the close of my Sermon The great Apostle Saint James shall give it Jam. 1.12 Blessed is the man that endureth temptation That trieth the spirits That is tried by the spirits For when he is tried he shall receive the Crown of life which the Lord hath promised to them that loue him Soli Deo Gloria AGRIPPA OR THE SEMI-CHRISTIAN A SERMON Preached at Fakenham in Norfolk in the Lecture course The children are come to the birth and there is no strength to bring forth Isa 37.3 LONDON Printed by T. C. for Will. Rands at Fleet-bridge 1659. AGRIPPA OR THE SEMI-CHRISTIAN ACTS 26.28 Then Agrippa said unto Paul Almost thou perswadest me to be a Christian THe threefold Wish of St. Augustin The Introduction wherewith he was not onely affected but even transported in his desire is not unknown yea far better known to many of you then to my self That he might see Rome in her flower and beauty Christ in the flesh And St. Paul in the Pulpit To this threefold Wish of St. Augustin's St Chrysostom annexes and adds a Fourth Mallem è carcere That if so great a happiness had been afforded him as to have been St. Paul 's Auditor he might have heard him out of the Prison And what these two great Lights and Stars of the Church stars of the first magnitude importunately desired is after a sort presented and held forth unto us in this Chapter St. Paul in the Pulpit St. Paul in the Prison Pleading and reasoning the cause of Christ and Christianity as a prisoner at the Bar. And as it is observed of the good Thief upon the Crosse that he preached a very excellent Sermon though he had none of the best Pulpits Even so the Apostle St. Paul had no other Pulpit then the Bar which must needs be acknowledged to be none of the best and yet he made a rare and choice Sermon Rare for the hearers Festus the Governour but above all King Agrippa which St. Paul reckons no small part of his happiness I think my self happy King Agrippa because I shal answer for my self this day before thee Acts 26.2 These were St. Paul's hearers a select and a Royal auditory and yet the Sermon was more choice for the preacher St. Paul of whom it is most true in the second place and next to his Lord and Master Never man spake like this man John 7.46 One in whom the (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Goddess of perswasion Pitho herself took up her Quarters in his lips Even as a swarm of Bees are said to have lighted in the mouth of another One who left (b) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pericles Atheniensis a prick a sting behind in the hearts of his Hearers as Bees are sometimes wonted to doe and is reported of the Heathen Orator One who insinuating and winding himself into the conscience of King Agrippa in a penetrating and piercing interrogation King Agrippa believest thou the Prophets I know that thou believest ver 27. Being after a sort overpower'd and overcome with the energy and efficacy of St. Paul's Sermon he breaks forth by way of admiration and astonishment in the words of the Text. Then Agrippa said unto Paul Almost thou perswadest me to be a Christian The Text then as you see is a Part and that the Conclusion and Close of St. Paul's Sermon preached not so much before as to King Agrippa and consisting of these Four particulars 1. The end of our Conversion The Parts of the Text. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To be a Christian 2. The manner of our Conversion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Perswadest 3. The means of our Conversion Thou St. Paul a Preacher of righteousnesse in the
inquiring after peace So may it be said to the Advocates and Proctors of the Church of Rome that thus vehemently plead for it What peace while the whoredoms of thy mother Jezabel The Spiritual whoredomes of the mother of fornications and her witchcrafts are yet in great number 2 Kings 9.22 And as long as these continue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 let us continue where we are yea let us not stick to maintain and wage that same holy (i) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nazianz. Virgilius War wherein whosoever dies Fighting the good fight of faith shall undoubtedly obtain saith Gregory Nazianzen of the chiefest Bishop of our Soules a plenary indulgence for his sins And as in scituation and site of place this nation is divided from the main continent so let it for ever continue divided in opinion and affection to their heresies from the whole Antichristian world that so it may be said of it in this respect as well as in the other Et penitus toto divisos orbe Britannos As therefore the heathen man promised to ful fil the law of friendship (k) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pericles apud Gellium l. 1. c. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So let us profess our selves unfained welwillers to the Church of Rome and heartily desirous of a solid union 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 till we come to the Altars But if they seek to bring over their Altars unto us or us unto their Altars then let us stand at staves end and stifly endeavour to prove as opposite unto them as is the purity of Divine worship to humane superstition the true Church and Temple of God to the congregation of Idolaters and what agreement hath the Temple of God with Idols Thirdly If the Church be Gods Temple we may from hence conclude the Churches danger as being liable to a threefold injury and calamity The third Corollary The Churches danger And that threefold 1. Impropriation 2. Dilapidations 3. Sacriledge After the manner of the material Temple 1. The first danger of this Temple is the impropriation and the betraying of it into the hands of sinners Impropriation This hazard hath it run in every age never was there wanting an adulterous generation yet never more rife rank then in these days of ours whereof David complained in his Psal 83.12 Who said let us take to our selves the Houses of God in possession And which they barely projected and resolved on they have now effected and brought to passe The Ark of God is long since taken prisoner and detained as forcibly as unjustly I say not by the Philistines but profane and lay hands And the house of God wheron Christs sets a special accent and emphasis and imprints as it were his own marks my House is now by prescription become a Den of theeves Thus doth it fall out with the Church the spiritual house and Temple of God which is openly exposed as a naked prey to the greedy desire and malicious designes of a double impropriator A double Impropriator 1. The Divel 2. And the Pope I join them both together 1. The Divel The first and the chiefest impropriator of the Church is the Divel who being fallen irrecoverably from the state of happiness (e) Solatium perditionis suae perdendis hominibus operatur Lactant. l. 2.15 he solaces his own misery by drawing and booking others into the same pitfal of destruction Laboring nothing more then to make of a Saint a sinner and a firebrand of Hell of an Heire of Heaven and as this is Gods royalty to rule in the midst of his enemies maugre their most furious rage and fierce opposition raising up unto himself a holy seed even where Satans throne is such was the seat of the Church of Pergamus Rev. 2.13 The Divel who is the God of this world and the Ape of God as well in this as in other matters affects and studies a resemblance That subtile serpent who slyly crept into the terrestrial Paradise and there seduced our first Parents who were then the Representative Bodie of the Universal Church doth still insinuate and cunningly convey himself into the spiritual Paradise the visible society of the faithful some whereof he sollicits and effectually drawes unto his own party and would if it were possible deceive the elect So that it hath been commonly and truly said where God hath his Church there the Divel hath his Chappel This is the first and great Impropriator 2. The second Impropriatour and next unto the Divel is the Pope and Bishop of Rome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Pope That man of sin As if his intire frame and composition were nothing else 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That professed Adversary that sits as God in the Temple of God shewing himself that he is God 2 Thess 2.4 yet is he not a forrain or open Adversary for his trade is the mystery of iniquity ver 7. And though he speak like the Dragon he hath two horns like the lamb Rev. 13.11 But an intestine and home-bred Enemy that sits in the Temple Not in Solomon's Temple at Hierusalem as Bellarmin trifles for that is not his Sea and Seat And yet St. Augustin moves an (m) Vtrum in illa ruina Templi quod à Solomone constructum est an vera in Ecclesia ut Deus sessurus sit incertum est August de Civit. Dei lib. 20. cap. 19. utrum concerning it and passes it over as uncertain but in the mystical Temple of the visible Church yea in the invisible Temple of the heart and conscience as some expound it In this inward Temple doth he sit and that not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is in the original Not so much in as upon the Temple treading and trampling upon it as his footstool riding as it were in respect of his Tyrannical government upon mens consciences as he is usually mounted and carried in publick upon mens shoulders Sic volo sic jubeo is his known Motto And his imperious slile the same with the Ancient Donatists (n) Augustinus verba illa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non in Templo sed adversus Templum interpretatus est De Civit. Dei lib. 20. cap. 19. Epist 48. ad Vincentium Quod volumus sanctum est His lust must be observed as a Law and that de necessitate salutis as having all Laws both divine and humane cooped up in his own Brest unwritten and unjust Traditions Ecclesiastical definitions and constitutions pari pietatis affectu reverentia to use the words of the Councel of Trent ought to be entertained with no lesse reverent affection and devotion then the written Word of God and by their own force and vertue directly and immediately oblige and fetter the conscience And whilst the (o) Ista 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 uti appellat Basilius Epist 10. adeo ei dis â—licuit ut de Rom. Ecclesia dixerit odi
fault For as it is better to give then to receive in the Act of liberality so is it worse to receive then give in the exercise of injustice by how much it is more voluntary And to judge impartially betwixt them without giving the right hand of preheminence to either they are both devouring Harpies the one hath a long time preyed upon the Church and the other still feeds upon the garbage of the Commonwealth I subscribe to Aquinas judgement touching both alike who being demanded by the Dutchess of Lorraine whether it was lawful to sell offices positively returned this Negative Answer That poor men who were most fit were least able to pay the price the Rich who were most able less fit and did it only for ambition and oppression And those that were fit and able rich and good neither needed nor respected such advancement And therefore neither the sale of Benefices or Offices Symony or Bribery is in any case to be tolerated For this God threatens to restore the Iudges in the Text yet not for this alone their Bribery in Action was seconded with Partiality in Affection They judge not the fatherless nor doth the widows cause come before them Partiality in affection Verse 23. who wanting the importunate intercession of powerful Friends and being no way able to oblige them by any respects and courtesies of their own whatsoever the innocency of their cause was it was utterly prejudiced and impeached by the neglected and despised condition of their persons so that Truth was fallen in the streets as God complains by the Prophet Isa 59.14 Not in the desolate wilderness there it had been no matter of astonishment but amidst the concourse of the people where none would interpose to lift it up and equity could not enter There is nothing more erroneous or corrupt then a forestalled judgement and an inclining and a propending will That first brought Heresie in Doctrine into the Church and this gave being to injustice in the State The Heresie of life They that will deliberate and conclude rightly though private men must quit themselves of the command of affections especially such as are in place of Judicature whereof some of the Heathen were not ignorant who upon their first investiture in the place of Government disclaimed all special intimation and inward amity with their entirest Friends as a thing incompatible with their charge And the Emperor Adrian meeting with his deadly enemy in former times gave him a Go-by with an Evasisti refusing to condescend and stoop so low as to revive and revenge the quarrel of his private life being then in the Throne of Soveraignty It is both scandalous and pernicious for Magistrates to become Partiaries inserting interlacing their personal interests and relations in the discharge of their publick Duty (b) Sic faclitando probatis vos plenitudinem habere potestatis sed non justitiae Bern. ad Eugenium Making no other use of their Authority then as an advantage or commanding ground for discouraging their opposites and crushing their adversaries in pieces or else for the lawless protection of known offenders and the high advancing of the creatures of their own breeding their worthless and undeserving Favourites Four ways there are and that in the judgement of a Lawyer whereby Iudgement may be turned into Wormwood and lose its sweet relish (c) Alexand. nb Alexand. Genial Dier 1. Odio 2. Gratia 3. Timore 4. Pretio 1. Hatred 2. Favour 3. Fear 4. Reward The former as well as the latter quite blind the eyes of the Wise and pervert the understanding of the Prudent For as in nature (d) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristot de Anima l. 3. c. 1. the Receiver must be denuded and freed of the nature of the thing received and having once taken possession it hinders the admission and entrance of another The Aguish Palate savours the most pleasant meat in the taste of the vitious humour And the Eye that is ill affected with the laundice or looks through the coloured medium of blew or green glasse hath all manner of objects though never so different in appearance represented under that species or similitude So is it likewise in Civil Government and Administration The Iudge that is prepossessed and taken up with a strong affection either of love or hatred apprehends and orders matters according to their impression and instigation and is wholly overruled by them both in judgement and action the information of Councel deposition of Witnesses construction of Evidence and pressing of Circumstances whatsoever he conceives or hears all seem to comply and suit with his affection and sound either in favour or opposition of the party God in himself is free from the nature of affections and if he inclines to any in special they are those that were most vilified by the Iudges in my Text (e) Oculi Domini in tauperē respiciunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Palpebrae autē ejus interrogant filies hominum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nazianz. Orat. 16. de Pauperum amore The poor and the fatherless Thou hast heard the desire of the poor saith the Psalmist Psal 10.17 And in thee the fatherless find mercy It is the confession of the faithful Hos 14.6 and it is likewise requisite in his Vice-Gerents Affections in God should they properly be ascribed would imply imperfections But in them whom he hath honoured with his own name they are arguments of injustice The Poets fiction had a grave moral Astraea the Goddess of Iustice unto them had her head wrapt within the clouds and her eyes turned upwards so was she pourtrayed and deciphered And so should Iustice and Iustices reflect only upon God on High whose image and pourtraicture they bear without respect of persons The silent Statues of Magistrates among the Thebans spake so much by their want of hands and eyes The Areopagites never decided causes either Criminal or Capital but in the gloomy night that they might not judge after the sight of their eyes And it was precisely forbidden by the Attick Law to use any insinuatiue proaemium or praeludium thereby to stir or steal affection nor repose a greater considence in their perswasive Oratory and compassion of the Iudge then in the equity of their Plea Honourable is that commendation which Gregory Nazianzen hath left recorded of Great Athanasius (f) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. in Laud. Ath. Orat. 21. That he was as the Loadstone in Prosperity and an Adamant in Adversity And it ought to agree to those whose high calling stiles them Honourable In the plausible integrity of their carriage and composed gravity of their behaviour they should be Loadstones winning yea drawing by a magnetick and attractive vertue not the substance but the hearts and affections of the people but in the stiff maintaining the Royalty of their Soveraign the resolute asserting the fundamental Laws of the Nation the entire preserving the Rights of their Place the unswayed and
and bare what was put therein John 12.56 There are many pretending and professing Christians that care as little for religion as Judas did for the poor yet would be thought affectionate well-willers and fast friends unto it Nor is it much to be wondered at seeing whatsoever they say and doe is for the bags sake whereof they are the Keepers Which occasioned that great and sad complaint of Calvin upon the alienation of the Church Lands at the reformation in Geneva I well see saith he we have taken away Judas his purse and given it to the Divel And yet nevertheless things formerly dedicated and devoted to a false may justly be consecrated to the honour of the true God and that by the special warrant and express command of God himself Thus the silver and gold the vessels of brass of iron of the city of Jericho must be brought into the treasury of God Josh 6.19 And the wood of Baal's grove cut down by Gideon must serve as fewel for Gideon 's sacrifice Judges 6.26 And when things formerly abused to Idolatry are afterwards converted to God's worship and service (m) August Epist 154. ad Public Hoc de istis fit quod de ipsis hominibus cum ex sacrilegis impiis in veram religionem mutantur saith Saint Augustine excellently in his hundred fifty fourth Epistle to Publicola Herein it happeneth with the things thus converted as to the persons of men converted and changed themselves when of sacrilegious and impious wretches they become devout and holy Christians This is not the perversion but conversion of the things Like unto the paring of the nails and the shaving of the hair of the Heathenish captive whereby the woman was made a perfect proselyte and true Israelite And if it be demanded and asked in the second place whether it be not in the power of the State to alienate the Churches portion and to dispose of it to civil and common uses Though I hold it neither prudential nor safe to reason the power of States and it was but a piece of discretion in that Philosopher who would not dispute it with the Emperour Adrian modestly excusing himself in that manner That it was but reason to yield to him that commanded thirty Legions Yet so much may be truly and piously affirmed in the cause of God and his Church That as the rule of justice binds men to a suum cuique to give every man his own so the Rule of Religion obligeth much more strongly to afford God his dues and rights and that his part and portion should be held as sacred and inviolable Give unto Caesar the things which are Casar 's and unto God the things which are God's Matth. 22.21 There are quae Caesaris quae Dei and these must necessarily be distinguished from each other And though the Power of States may reach to a meum and tuum mine and thine yet can we not conceive it to be so far extensive as to fetch in God's peculiar And albeit we may give unto God that which is Caesar's we must not give unto Caesar the things that are God's lest otherwise we fall under the guilt and censure of the Heathen in the words of Tertulian (n) Tertul. Apolog cap. 27. Majori formidine observatis Caesarem quà m ipsum de Olympo Jovem ye shew more respect and reverence unto Caesar then unto God himself And in case this be done God who is a righteous Judge adjudgeth it as flat robbery Will a man rob his God a meer natural or Heathen man but ye have robbed me in Tiths and Osserings Mal. 3.8 This robbing of God is a sin of an high strain and no way inferiour to Idolatry Thou that abhorrest Idols dost thou commit sacriledge Rom. 2.22 where by Saint Paul's Clymaâ—â— or gradation saeriledge is a degree or step above Idolatry it self And as theft is a capital crime and a deadly sin to the Author by the law of the Land even so is sacriledge every way as punishable by the law of God An accursed sin that carries a curse with it and that not only to particular persons but to a whole Nation Ye are cursed with a curse for ye have robbed me even the whole Nation Mal. 3.9 And it is worth the observing how God hath punished this sin even in Heathen men who knew not God in bewraying the irreligion and atheisme of their dispositions and their open dishonour despight to their false and feigned Deities I will only point at a double Instance the one of the Grecians the other of a Roman The first Example is that of the Grecian who offered violence to the Temple of Pallas Corripuere sacram effigiem manibusque cruentis Virgineas aufi Divae contingere vittas Virgil. Aeneid And mark what followed Ex illo fluere retro sublapsa referri spes Danaum Ex illo fluere the ruine of the Grecians flowed from hence as the immediate and the proper cause or ex illo fluere from that very time they never dawned good day nor held up their head after The second Example is that of the Roman Fulvius the Censor reported by (o) Lactant. de orig error lib. 2. cap. 8. Mente capius est amissis duobus filiis in Illyrico militantibus sumno animi maerore consumptus est Lactantius who having uncovered the Temple of Juno Lacinia and taken from thence marmoreas tegulas certain marble tiles therewith to cover his house he forthwith grew distracted and bereav'd of his wits soon after lost his two sons in battel as they were warring in Illiricum himself consumed and pined away to death And this leads me to the fourth last Proposition 4. The fourth Conclusion The sins and punishments of our Ancestors should serve as so many signs and examples unto succeeding generations There are sundry sorts of signs signum militare signum memoriale sive exemplare A military or memorial sign There is a military sign or ensign the propertie whereof is to congregate souldiers together and cause their repair to their colours and in this respect the prophet foretold of Christ he shall stand for an ensign to the people to it shall the Gentiles seek Isa 11.10 There is an exemplary or memorial sign and of this kind was Lots wise who had aâ— mark of remembrance set upon her forehead remember Lots wife Luke 17.32 and was purposely turned into a pillar of salt ut exemple suo nos condiat to season us with her example Such a sign was Corah here in the Text as a publick monument or memorial Numb 26.10 And the earth opened her mouth and swallowed them up together with Corah when that company died what time the fire devoured two hundred and fifty men and they became a sign exemplum omnium oculis expositum sicut signum erecium (p) Junius in Loc. an open example exposed as obvious unto everyl eye like unto a standard set up in
Mat. 5.24 Plus deus diligit concordiam nostram quam sua munera-Author Oper. imperf in Math. as Austin well advises We must lay our Eggs in the nest of the Church thereby to preserve the natural heat and warm'th of the Eggs and to hatch and bring forth the Birds And for this very cause the Chickens of the Heathen that is their vertues were troden under foot in that they were not hatched in the nest of the Church saith the same Author and so will our works be abhorred and abandoned yea utterly refused and rejected at the hands of God if if not seasoned with peace and unity and done in love and charity 3. Let me bespeak you all in St. Pauls words Heb. 13.22 I beseech you brethren suffer the words of exhortation think not ye suffer when ye hear it the same Apostle hath provided it and brought it to my hand 1 Cor. 4.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 follow after charity Not as St. Peter followed Christ into the high Priests hall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 afar off but pursue and persecute it as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implies let us seek it in case we want it and if it runs from us let us run after it with a vehement and earnest violence and let us herein assure and settle our belief that we are as fully and firmly obliged in point of conscience to preserve unum ac verum Pacem ac Fidem Vnity as Verity and Peace as well as Truth as being twin vertues a lovely pair and couple and both joyntly and equally commended to our Christian care study Zach. 8.19 love the truth and peace And there will be little difference at the day of reckoning whether we have wounded Christ our Head with Heretical opinions or rent and torn in pieces the Church which is his Body with schismatical distractions that body which Christ esteemed most dear and precious who exposed and offered his natural body unto death to ransome and redeem his mystical I say and protest saith an Antient that no man may plead ignorance (r) Chrisost ad Ephes Homil. 11 Ecclesiam scindere non minus peccatum est quam in haerestu incidere Schism in the Church is as great a sin as Heresie all impiety is the heresie of life and want of charity is impiety in a high degree and so must needs be a great heresie and if we would follow after charity we must follow St. Pauls advice and counsel elsewhere Phil. 2.3 4. Let nothing be done thorough strife or vain-glory but in lowliness of mind let each esteem other better then themselves Look not every man on his own things but every man also on the things of others And therein the Apostle disswades them from several sins close couched and laid together in sundry rules or precepts which are so many Make-bates and Peace-breakers among men and they are three in number 1. Three make-bates and Peace-breakers among men The First Peace-breaker Perverse and peevish strife Perverse and peevish strife 2. Supercilious and scornful pride 3. Sordid and self ended covetousness 1. The first Make-bate and Peace-breaker is perverse and peevish strife as will easily appear by comparing the rule of the Text with that of the Glass and Comment For if all our things must be done with charity then let nothing be done thorough rise and vain glory there must be no fishing in troubled waters no living in the scorching flames of broylos and contention after the manner of the Salamander a duty that concerns all men in the general but in a more especial 〈◊〉 the Ministers of the Gospel who should be peaceable in their private temper and disposition and Peace-makers in their place and office There is no greater misery or mischief that can befal a Nation then a Factious or seditious Clergy who are the Bellowes to blow the coalos of discord and division The silver Trumpets to sound the Alarum of War and the common Bountefou's and Incondiaries of States and Kingdomes So that in this respect we have great cause to make use of Luthers Letany (s) A Doctore glorioso pastore contentioso inutilibus questionibus liberet Eclesiam suaâ—â— Dominus vita Parei pag. antepenul from a vain-glorious Doctor a contentious Pastor and unprofitable questions good Lord deliver us 2. The second Make-bate and Peace-breaker in the world is supercilious and scornful pride The second peace-breaker supercilious and scornful pride which so far disables men from esteeming others better then themselves that Diotrephes like they do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 love to have the preheminence and to surpasse and excel others what will not pride of spirit attempt and aspire into what earboyles and combustions will it not soment and kindle if we inquire after the Original cause of Reubens heats Deborah the Prophetess will resolve us in her Divine Cantick Judg. 5.15.16 The Divisions of Reuben were great thoughts of heart And would we discover find out the common parent of emulation and discord the wise man indigitates and points it out unto us Prov. 13.10 Only by pride commeth contention this is it that breeds it and brings it up 3. The third and last Make-bate and Peace-breaker is Sordid and self ended covetousnesse The third Peace-breaker sordid and self-ended covetousness whereby men do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 intend and minde their own things as the mark or white whereat they aim and level and fasten all their arrows For all differences and debates arise from an unequal distribution of (t) Frivola illa verba Meum Tuum quae tot bella mundo invexerunt erant ex sancta illa Ecclesia exterminata inhabitaturque non aliter terra quam ab Angelis caelum Christ de Eccl. Arist Homilia oportet Haereses esse mine and thine it is division of estates that makes division of affections self is the main stickler in every controversie which renders men resolute and pertinacious in defence of property and possession and that oft-times with a general disrespect and grosse neglect of common safety Not caring what becoms of the Ship of Church or State whether it float or sink so they may save themselves in the Cockboat of their private fortunes and oft-time with that silly Swain or poor Pesant they set the whole house on fire to roast their own Egg. These are the several Make-bates and Peace-breakers that we must take heed and beware of as professed enemies unto charity And give me leave to reinforce the duty and to conjure you as St. Paul doth his Philippians by whatsoever is divine or sacred Phil. 2.1 2. If therefore there be any consolation in Christ if any comfort of love if any fellowship of the Spirit if any Bowels and mercies fulfil yee my joy that ye be like minded having the same love being of one accord of one mind The Conclusion I began with a Text out of the first Epistle and shall make an end with another out of the second to the Cor. 13.11 and take the same leave of you that St. Paul doth of them Finally Brethren farewel be perfect be of good Comfort be of one mind Live in peace and the God of Love and Peace shall be with you Amen FINIS