are the foulest Ulcers and have most need of launcing to let out their corruption but as Saint Paul speaks of the office of a Bishop so may I of a Reformer If any man desire it he desires a worthy work Yet is it required in either as the same Apostle adds That he be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without reproof or blame 1 Tim. 3.2 The Reformer must not be liable to an Informer or a Promoter but a rare pattern and paragon of vertue and teach not so much by precept as by example Such a one is God even by the confession of the Heathen (c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alexan. God is not he cannot be unjust but the most righteous of all other and is therefore stiled the Holy of Holies in Scripture as the Highest Heaven the Heaven of Heavens that incloses the inferiour Orbs in the vast compass of the body And so doth God include in the purity of his nature the utmost perfection of the creature And as he is holy in himself and his Will the exact rule of righteousness not willing things because they are just but are therefore just because they are willed of him So is he holy in all his wayes and just in all his works Psal 145.17 For shall not the Judge of all the world do righteousness as Abraham pleads with God Gen. 18.25 How else could he judg reform others Secondly perfection of Wisdom is of principal importance in a Reformer The second Perfection of Wisdom To discern and judge a right and to be able to put a difference The Eye is a precious and a choice part yet is not every unskilful hand fit to tamper with the blemishes which in stead of curing the weak and dimmer sight may soon blind and put it out There are corruptions in manners both odious and enormous which must immediately be redressed but lesser inconveniencies may be tolerated for a time Remisness and rigour will do equal harm The potion may be altogether unpleasant in the tast and too operative for the state of the patient Such a draught did Luthor give the World Pharmacum violentum amarum as Brashius censures it And the right discerning the quality of the disease with the application of fit remedies requires abilities of Wisedom and Discretion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the (f) Ethic. lib. 1. cap. 10. Philosopher And it is the part of a wise man to distinguish in a case of likelihood and who so fit to be a reformer in this respect as God in whom are hid all the treasures of wisedome and knowledge who cun exquisitly determine of matter manner circumstance as well as substance and cannot be deceived with fair semblances and pretensions It is Machiavels maxime in his institution of Princes that they above all others should rest contented (g) Machia Princ. cap. 18. specie et colore pietatis and that upon this perswasion nam videndi facultas omnes atting it attrectandi vero paucos duntaxat as if they had men only not God for their overseer or God were like unto blind Isaac that could not discern without handling whereas he sees and touches both at once thus is the council of Achitophel turned into foolishness Thirdly The Third A lawful Warrant A lawful warranty is absolutely necessary in a Reformer and no man takes this honour upon him but he who is called as was Aaron Heb. 5.5 For St. Paul's Rule is general 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not in Church alone but in Commonwealth To the truth whereof the very Heathen have subscribed That good is not good unless it be done well 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Israelites by God's Commandment were to overthrow the Altars and pull down the Images when they were brought into the Land of Canaan First they must be possessed of the Land which should authorize and as it were legitimate the reformation and then demolish and subvert their Idols as Augustine well observes upon the place And Gregory commends Serenus for his apprehensive suspicion and tender jealously of Idolatry but faults the rashness of the fact in the violent displacing and removal of the Images and gravely wisheth and adviseth him (h) Vtinam zelum tuum discretione condisses Indict 4. Epist 9. to season the rankness of his zeal with the salt of discretion An excellent Caveat for the vulgar sort and plebeians of our Time whose inbred property it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who looking upon their Superiours with an envious eye are forward in declaming liberally against their abuses oft-times meerly supposed and imaginary and out of a giddy zeal would fain be tampering in redressing of them and so cause a greater (i) Nullo potest a schismaticis tanta fieri correptio quanta est schismatis pernicies Tertul. Praesc cap. 60. confusion by a disordered and ungrounded enterprize Shall I shew you their lively portraicture behold it in a story (k) Joseph Bell. Judal Lib. 6. cap. 1.2 Josephus is the Reporter There were in Hierusalem in Nero's time who flocked and herded together by troops and multitudes in defence as they pretended of Religion and the Temple surnaming themselves Zelots by way of distinction yet these were the men that peremptorily refused the conditions of peace offered by Vespasion and the first that cast fire upon the Temple which they were engaged to preserve And were not these true Zelots and their zeal as hot as fire and yet without light These never walked in the light of Christ's example who would not Umpire in a Law case though requested as being without the compass of his Office Who made me a Judge This was his allegation Nor did he permit the Divels to take his name into their unhallowed mouth for want of a calling God therefore who is the ultimate object against whom offences of what kind soever are committed whose unlimited power justly intitles him over all persons and in all causes Supreme Head and Governour hath a general influence into every matter and may out of his high prerogative interpose and reform at pleasure Fourthly The fourth Sinews of power and strength There had need be the sinnews of power where reformation is attempted thereby inabling the undertakers to pass over difficulties and even to wade through a Sea of dangers (e) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Great adventures require suitable abilities in him that manages them And Philosophy teacheth Omnis Actio est a viciaria unless the active and opposing power exceed the force of the resisting there can be no victory And who sees not that the best cause is oft-times crusht and trodden under foot not being backt and seconded with the strength of authority which exposes the enterprise to bitter derision and contempt And each one that considers will be ready to let flie their taunting censure This man began to build but was not able to finish it Such a one Sanballat and Tobiah accounted Nehemiah when
the wicked that the Canaanite may become an Israelite Thorns turned into lillies and Tares made good corn We may then observe from hence a double Corollarie or conclusion A Double Corollarie or conclusion The First Corollarie First the condition of God's people in this present world Secondly the grievous misery and calamity of this their condition First we may take notice of the condition of the people of God in this present world To be promiscuously blended with wicked men unequally yoaked with Infidels Much like unto the state of the Church of France because of the dinersity of religion the dispersion of Papists and Hugonites throughout the whole Kingdom is fitly compared to A Panthers or Leopards skin which is full of all kind of spots Such a speckled Beast is the visible Church upon Earth For though there be no communion betwixt light and darkness in theniselves yet is the light of saving truth and the darkness of errour and superstition confounded in the firmament of the Church as light and darkness are mixed in the Air. Though no fellowship be betwixt righteousness and unrighteousness in their nature yet is there a society in place we may and must separate from the fornicators of the world covetous extortioners and Idolaters both in affection action yet can we not separate and quit our selves of the place unless we should follow Saint Pauls direction and go out of the world 1 Cor. 5 10. Let then the giddy Separatists who first run out of their wits and then out of the Church let these I say travel into the remotest parts of the world and beyond the course of the Sun ultra Garamantas Indos to find out such a Church as is without spot or wrinkle wrinkle in doctrine spot in manners which Christ indeed purchased with his death (e) August lib. 1. Retract ca. 19. lib. 2. cap. 18. non quod jam sit talis sed quod praeparetur ut sit talis As Austin glosses upon the place Ephes 5.27 yet unless they can fly from themselves as well as they abandon the company of others they shall never be free of sinners And they must have a special heed lest while they mutter any thing secretly with themselves they talk not with a wicked person And if there be any like unto Saint Paul's Marriners who in a tempestuous storm go about to fly out of the ship of the Church and let down a Boat into the Sea under a colourable pretence of casting Anchor whereby the Ship should be more stedfast and so sayl into forrein parts I will only advise them in Saint Paul's words to the centurion and the souldiers Except these abide in the Ship ye cannot be safe Acts 27.30 31. Yet let no man think I limit salvation to any Topical or particular Church or have any oblique glance or gird at any of our Brethren who out of a religious intention of enlargement and propagation of the Gospel and conversion of poor pagan Insidels have changed their Church and Climate I rather accompany them with my most affectionate and hearty prayers yea with David's wishes for Jerusalem Psal 122.7 8 9. Peace be within thy walls and prosperity within thy palaces For my Brethren and companions sake I will now say pence be within thee because of the House of the Lord our God I will procure thy wealth My speech onely aims and drives at new fangled Separatists who out of a dislike if not a detestation of the present Church as if the case thereof was not onely deplorate but desperate casting away the whole apple with the Hermits friend for some few specks of rottenness Or out of an ungrounded hope of devising or finding ready moulded to their hand such a Church as is free from errours and enormities schismatically divide and cut themselves off from the unity of that Body whereof they were late members These are the men to whom I recommend more Christian charity and Spiritual wisedom And turn them over to the preposition â—â— in the words of the Text for information and conviction both at once Suffer them both to grow tegether Secondly The Second Corollary we may from hence collect the matchless miseries of God's people in this present world whose souls are among it Lyons as the Psalmist sometimes complained Psal 57.4 Like unto Daniel in the Lyons Den who are necessitated to converse and to have at least a civil commerce and intercourse with the Sons of Belial And have just cause to bewail and bemoan their case in the words of David Psal 120.5 Woe is me that I remain in Meshech and dwel in the Tents of Kedar A double woe of God's people in this world And there is a double woe that attends and waits upon God's Servants here beneath First The inward corruption of their own nature being as a Rose that grows up with sharp prickles That there were Roses without prickles in Paradise was the conceit of great St. Basil Sure I am there is no Rose of grace without the prickles of corruption Secondly The outward and concomitant wickedness of others in that they are as a Lilly among Thorns The Prophet Isaiah displays them both and so may every child of God lament them after his Example Woe is me for I am undone because I am a man of polluted lips and I dwell in the midst of a people of polluted lips Isa 6.5 They are not only polluted in their own persons but are circled and incompassed with pollution on every side And who is there that can refrain from breaking forth into that pathetical and melting speech in this respect Woe is me for I am undone Needs must it be as a deep taint and a fretting corrosive to the hearts and spirits of God's people that there should be so many outside Hypocrites in the Church no better then Stage-players in religion and like unto that silly Stage-player who pronounced 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with his tongue and pointed unto the Earth with his finger And so did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 commit a kind of Solaecisme and absurdity with his hand And as it was said of one that painted his Hair with a false colour that he wore a lye in his head and was guilty of Sophistery in his locks So are there too too many of such deceitful Sophisters even in the profession of godliness it self who by their painting and false colours carry a lye not in their head but in their heart being inwardly nothing less then what they outwardly appear Thereby starting and staggering the judgments of those that are wavering and unstable who are ready hereupon to passe a peremptory and downright censure (m) Linacre on the 5.6 â— cap. of Matth. Aut hoc non est Evangelium aut isti non sunt Evangelici Either this is not the Gospel or these are not true Gospellers And opening the mouths of other to speak evil of the way of the Lord to jest and
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
publick Ministery 4. The impediment or hindrance of the means Almost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It was but a little or half perswasion not thoroughly or altogether 1. In the End there is Excellency incomparable and matchlesse excellency It is an excellent thing and every way most desirable to be a Christian 2. In the manner and that by way of perswasion there is a great deal of sweetness and gentleness 3. In the means there is a wonderful yea an infinite power and efficacy 4. In the impediment or hindrance ineffectualness in regard of the indisposition and aversnesse of the person I begin with the end of our Conversion To be a Christian The first Part of the Text The end of our conversion To be a Christian Which is first in Intention though last in Execution and must be first in handling yet last mentioned in course and order of the words The name of Christian denotes our communion with Christ our Head as that of Catholick points out the fellowship with our fellow-members which occasioned that speech of Pacianus of old (c) Christianus mihi nomen est Catholicus vero cognomen Pacianus ad Simpron Ep. 1. Christian is my name and Catholick my surname And as the head is more excellent then the members so the name of Christian is to be preferred before the surname of Catholick A high and honourable name that had the City of Antioch for the mother of it And the disciples were called Christians first in Antioch Acts 11.26 A name wherein they gloried and boasted as then chiefest priviledge Insomuch that Sanctus the Martyr being demanded his name City Country returned this as a Catholick answer to all their interogatories I am a Christians And Blandina being upon the Rack cried out in the midst of her Torments Christiana fum and was forthwith refreshed with new comfort And it was the general shout and acclamation of the Armies at the Coronation of Jovinian who would not accept of their choice to be Emperour but upon this condition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We are all here Christians There are two sorts of Christians Two sorts of Christians 1. A Dogmatical or Doctrinal 2. A Regenerate or renewed Christian First There is a dogmatical or doctrinal Christian who is Orthodox and sound in point of faith A dogmatical or doctrinal Christian and exemplifies and expounds the Truth of his Belief in an outward profession of Religion as the best Comment upon the Text. And hereof there were two degrees or steps in the Antient Church 1. Catechumeni 2. Fideles (d) An alius est intinctis Christus alius Audientibus Tertul. de â—oenit cap. 6. 1. Audientes 2. Intincti The former of these was but as the setting of the Plant The latter as the watering of it and so some glosse and sense that Text of St. Paul 1 Cor. 3.6 (d) de Vagano Catechumenum seci Ille baptisavir Optatus cont Parm. libâ—â— Sic. alba lana regalem transit in purpuram quo modo Catechumenus in sideâ—em Opt. l. 5. I have planted of a Pagan I have made him a Catechist or a Hearer Apollo watered He it was that baptised For even as white wool being dipt in a crimson or searlet Dye is turned into purple and so changes the name and colour In like manner the Catechist or Hearer of the Word being drenched in the water of Baptisme as the Laver of Regeneration passes into the number of Believers and thereby acquires and gets the name of a Doctrinal or professing Christian Secondly There is a Regenerate or renewed Christian A Regenerate or renewed Christian who hath put on the new man which after God is created in righteousness and true holiness and is renewed in the spirit of his mind as the Apostle describes him Ephes 4.23 24. This name of Christian may be considered in a double manner 1. As a Derivative from Christ the Primitive 2. As a Diminutive in respect of Christ First The name of Christian is it Derivative from Christ A Derivative name from Christ which signifies nothing else but an Anointed And it is most true of the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 what the Spouse of Christ a firmes of her Welbeloved Cant 1.3 Thy name is as ointment poured forth Nor was this ointment poured onely upon Christ but upon us Like the precious ointment upon the head that ran down upon the beard even Aarons beard that went down to the skirts of his garment Psal 1.33.2 And as he was Christ or anointed so we Christed from him and christned with the name of Christians Secondly A Diminutive name in respect of Christ The name of Christians is a Diminutive in respect of Christ who was not onely Christus Domini The Lord 's anointed but Christus Dominus The Lord anointed With the oyl of gladness above his Fellows Psal 45.6.1 Intensive 2. Extensive Both in the Intension and Extension of his gifts and graces And it was notably prefigured and shadowed forth by the different anointing of Saul and David Saul with a vial of oyl 1 Sam. 10.1 which is but a little vessel and contains a small portion and quantity But David with a Horn filled with oyl 1 Sam. 16.1 which is an Emblem of plenty and abundance And hieroglyphically sets forth unto us the fulness that was in Christ as Antitype unto David Full of grace and truth and of his fulness we have all received grace for grace John 1.14.16 The people of God then are stiled Christians from Christ and are as the word imports the Lord 's anointed Christians not anointed with any material oyl and yet not with any material oyl which was of great use and estimation with Antiquity even unto (e) Chrisma est oleum in nomine Christi consectum quod cutem conscientiae emollit eaclusa duritie peccatorum Isedem spiritui sancto parat ut invitatus asperitate illa fugata libenter inhabitare dignetur Optatus superstition And as for those of the Church of Rome they ascribe such a soveraign vertue and efficacy unto it that they have made Extreme unction one of their seven Sacramenst And by this craft they have their wealth as Demetrius the Silversmith pleaded the cause of the great Goddess Diana Acts 19.25 And it is truly observed of these Popish shavelings Non tam ungunt quam emungunt They do not so much bring oyl to the sick as they take it away from them And it shall go hard with them if they lose their oyl and labour And seeing it is not any material oyl But with an oyl of another nature of three several sorts kinds wherewith Christians are anointed it must needs be of another of a diviner nature and that of these three sorts and kinds First The Oyl of spiritual Illumination Oleo spiritualis Illuminationis The oyl of spiritual Illumination For oyl was commonly poured upon the Head My head with oyl didst thou not
of the Saints the hands and arms are the Court and Porch of this Temple The legs are so many Marble Pillars that support and bear it up the eyes in the forehead the supreme and highest place like windows that transmit and convey light And as for the inward cells of the Brain and Heart they are as the Sanctuary and Body of the Temple But the soul with the several powers and faculties the understanding Will Affections this is the Sanctum Sanctorum the most Holy of all other For as there is and ought to be a correspondence betwixt the nature of God and the manner of his service so must there be likewise an agreement betwixt it and the place God is a Spirit and they that worship him must worship him in Spirit and in Truth John 4.24 And as he is worshipped in Spirit for the manner so will he also be worshipped in spirit the for the place in the spirits souls of Believers Though God dwels in the Body yet chiefly in the Soul this is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by way of excellency Gods Temple And thus are we at last come into Gods Temple by many degrees and steps as they ascended into that of Solomon Or as they climb up some long ladder by several staves which rise each higher then the other and like unto Jacobs ladder the foot whereof stood upon the ground so doth the material Temple but the top thereof which is the mystical reacheth unto Heaven Ingrediturque solo et caput inter nubila condit That is the spirit and soul of man (e) Arist de Anima Lib. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Philosopher teacheth Hierusalem which is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 above the mother of us all The Congregation of the first born whose names are written in Heaven And in two respects is the Church assimilated and compared to a Temple The Church a Temple in two respects 1. Ratione structurae et aedificationis 2. Ratione usus et inhabitationis First The Church is Gods Temple in regard of the structure or the building Ratione structurae et aedificationis For every house is built of some man but he that buildeth all things is God Heb. 3.4 God who is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Architect of heaven earth he likewise frames and fashions his Church which is as it were a Heaven here on Earth And as the soul in the Body doth Fabricare sibi domiclium so God who is the soul of the Church prepares and formes his own dwelling Nor shall we need over-curiously to enquire touching the manner of the workmanship Qui vectes quae ferramenta What tools and instruments God had to effect it which were the several Queries of the Epicure in Tully concerning the Creation of the world For as in the Creation Dixit et fact a sunt He spake the word and it was done he commanded and it was created So God doth but speak the word in the mouth of his Ministers there is but a Dixit on Gods part and forthwith there followes a factum est without more adoe There is neither noise of axe nor sound of hammer to be heard in the building of this Temple no more nay far less then in that sumptuous and stately Temple of Hierusalem The foundation of which Temple is not the Church The foundation of this Temple Not the Church that being the Temple it self This were to confound the building with the foundation and how should the Church be accounted the Pillar and ground of faith which relies and rests upon it or if the text seems to favour it and imports as much in express terms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 3.15 yet is it onely Columna forensis like unto the Pillars of of the Heathen whereunto their solemn Laws and constitutions were publickly affixed and so made manifest and legible to the people It is not Columna architectonica that supports and bears up the weight of the frame Not St. Peter Nor is St. Peter the Pillar of the Church which he no more sustaines then ever St. Christopher carried Christ whom nevertheless the Romish faction injuriously honour as the great Atlas of the universal Church firmely leaning upon the strength of his shoulders and though St. Peter bestiled a pillar yet is that title given in common to the rest Galations the second Chapter and the nine verse And when Iames Cophas and Iohn who seemed to be pillars And it as worth the observing that St. Paul purposely inverts the order Iames Cophas and Iohn placeing James and not Cophas in the forefront least he should have seemed thereby to have conferred the Primacy upon him and made Peter Metropolitan over his Brethren Nor doth he join the Sons of Zebedee hand in hand who were surnamed Bonaerges and accompanied Christ in his transfiguration but ranks Saint Peter in the midst that he might no way be suspected to ascribe unto them the like authority and jurisdiction Let Peter then continue his name yet is he Petrus non Petra the chief corner Stone and Rock of our Salvation Christ builds not upon Saint Peter but builds Saint Peter upon himself (f) August in Mat. 16.18 Super me aedifieabo te non me super te as Augustine upon the place And let him for ever enjoy his title of Cephas and be deservedly honoured as a choice stone yet is he not the chief coâ—ner stone or the foundation of the building But Christ is the foundation of the Church two ways For other foundations can no man lay then that is laid which is Jesus Christ 1 Cor. 3.11 A Doctrinal Foundation Respectu doctâ—inae reveâ—atae The supernatural and divine Truth of the Scriptures wherewith he inspired the Church in all Ages by the ministry of his messengers and in the fulness of Time instructed it by word of mouth Respectu doctrinae revelatae immediately in his own Person as being the Eternal Wisdom and Essential Word of God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Who was sent from the bosom of the Father 1. A personal foundation Respectu gratiae salutiferae which by the satisfaction and merits Respectu gratiae salutiserae whereby he trod the wine-press alone he hath effectually purchased procured And herein it far exceeds and altogether differs from earthy foundations which are in imo laid low and deep within the ground but Christ is Fundamentum in summo the uppermost part of that new Hierusalem which commeth down from Heaven 2. Descend we therefore from the foundation to the walls the society and company of the faithful The people of God are the walls of the Temple all of them disposed and couched together as so many lively stones in a mystical and spiritual Temple This is that elegant strain and metaphos wherewith Saint Peter seems to be much affected and delighted to whom ye come as unto a living stone disallowed of by men but chosen of God
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
that of manners followed presently after the Apostles times as it were trode upon the heels alledgeth that familiar Proverb (o) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clem. Alexan. lib. 1. Stromat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Homerus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Acetum potest esse filius vini purissimi Hebraeorum Adagium there are few sons like their fathers The clearest water that issues from a pure spring doth oft-times run foul and muddy being far removed from the fountain The clearest grain that is winnowed from the dust and so sown in the earth brings forth an imprositable increase of that light matter that was severed and taken from it The purest mettal gathers dimness and sullage by long use and passing through divers hands upon one entire stalk grows the sweet Rose and the sharp prickle Even so in a continued and as it were a lineal descent of men in the same seat and place there oft appears a manifest dissimilitude of manners unsuitableness of carriage disagreement in action and seldome do posterity answer the harmless innocency of their predecessours The Wise man makes it the sum of divine learning Eccles 7.31 Onely lo this have I found that God made man righteous but he hath sought out many inventions And it is the sum of this observation The Judges and Counsellours in my Text were constituted and ordained holy by him who is the Holy of holies and such do men institute and substitute at the first yet did they then seek and still find out strange inventions and are utterly perverted from their primitive integrity with cunning quirks and new devices Secondly God restores the Judges as at the first and the Counsellours as at the beginning therein propounding his practice as exemplary unto us in the reformation of abuses It was God's command to Moses Exod. 25.40 Look thou make all things after their pattern that was shewed thee in the Mount And so must we have respect and reference to the Prototype or first pattern in the just regulating and ordering of our Actions as being a sufficient evidence of it self and of the contrary The Position of Machiavel is as sound as Politick and not to be disallowed for the Author The securest and sa est means for the establishing and setling of government is to reduce things to their Original and first Principles For as that is true which is most (p) Id dominicum verum quod prius id autem extraneum falsum quod posterius Tertulitanus de Praescrip adv Haeret. cap. 31. Justinus Marty Graecis objecit Quod non haberent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Justin Mart. cohâ—â—at ad Graeâ—os p. â—â— ancient so is it usually the most excellent I say usually but not perpetually For there is an Antiquity without Truth which is nought else but the rottenness of errour And the Antiquity of the Church of Rome were that â—ranted shews not the strength or soundness of it but that it hath more need of mending It is excellently said by the Prophet Jer. 6.16 Stand ye in the waies and see and ask for the old Paths where is the good way and walk therein He says not stand in the old ways and walk therein but see and ask for the old Paths For though with all moderate and judicious persons (q) This was laid to Origens charge that laying aside the judgement of Antiquity he leaned too much to his own Origines ingenium suum secit Ecclesiae Sacramenta Hierony n. Yrolog in s. Comment Esai Antiquity obteins that reverence of being a sufficient motive to pause and stand a while in making a further survey and discovery yet it is no infallible Guide to conduct and direct them A just ground I say it is to deliberate not to determine And continuance of Time is not available to plead prescription in a Writ of Errour be it in doctrine or manners True it is and cannot be denied That the world hath highly advanced it self in these later Times in point of Knowledge and Learning abounding with rare discoveries of hidden mysteries and admirable enlargements of Arts and Sciences and that beyond comparison In which respect Time hath been thought to be the wisest creature for that it finds out all things And the (r) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pindar Later days are the soundest and surest Witnesses yet as one of our own observes rightly Age doth profit rather in the powers of the understanding then in the vertues of the will and affections And every man is able to justifie out of his own experience That the world is grown wicked as well as witty and the practise of sin increased with the knowledge The disease of our For futhers was ignorance ours impiety they were crazy in the head we sick at the heart they blind but after their manner devout we skilful and prophane the had much conscience with a small measure of science we their unnatural os-spring have much science with little or no conselence It is with the declining of mens persons as with the nature of wine or any other liquor where the purer parts and the very quintessence of the spirits evaporate and flie upwards but the corrupt lees and dregs setle in the bottom And Time resembles in the property the current of a mighty River wherein light and frothy matter float and swim above as cork and foame but solid and massie substances sink down immediately and are buried in the waters And as in the scouring of a channel the further it is driven downwards the more filth abounds so are the lower Ages the common sinck sewer of former defilements uncleanness The Judges and Counsellors at the first were as Absalom in his body without spot and blemish But how is the faithful city become an harlot It was full of judgement justice lodged therein but now murtherers v. 21. That is the reason of the Inference in the Text I will restore the Judges as at the first and the Counsellors as at the beginning Thus have I set before you the condition of Judah's Judges and her Counsellors The Conclusion as they were not as they should be as Xenophon described his Cyrus I hope there is none here present of Corah's gainsayers who will be ready to Expostulate in their Dialect You take too much upon you Moses and Aaron or once imagine that I have been a busie stickler in a strange Diocess over-curious in the affairs of the Commonwealth And let me speak unto you Right Honourable in the words of Gregory Nazianzen to the Governour of Constantinople (Å¿) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nazianz. Orat. 16. The law of God hath in some respect subjected the Benoh unto the Pulpit and even the Judges themselves must seek the law at the Priests mouth But if there be any of such sinister apprehensions taking that with the left hand which was reacht them with the right as if my reproof carried point-blank and came home to particulars To them
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