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
nostri calamitas and one principal cause of the defeat and overthrow that hath been given unto both parties hath been the neglect of Sconts and Emissaries to discover and descry the approach of the enemies Give me leave therefore at this time to take upon me the office of a Church Scout to give timely notice and intelligence of an enemy and that not upon the frontires or borders but Hanibal ad portas that knocks at the gates for entrance One that hath made an invasion and inroad into the heart of the Kingdom and subdued a great part of it who are here indigitated and pointed out by Saint John and branded with the title of false Prophets For false Prophets are gone out into the world I shall likewise furnish you with sundry weapons out of Saint Johns Armory for the better encounter with this enemy Weapons defensive Believe not every spirit Slowness of belief is a defensive weapon against the assaults of a sly seducer Weapons offensive Try the spirits whether they be of God And lest that my discovery seem unpleasant or prove unwelcom unto any of you I shall borrow and take up Saint John's Preface for my just Apology Dearly Beloved and apply it to every one here present I will speak the words of truth and oberness a Paul told Festus yea and love too without any gall of bitterness And so I come to the Text. The General parts whereof are two The division of the Text. 1. A compellation Dearly beloved 2. And a command in the sequel In the command we have two specialities or particular circumstances 1. The Matter 2. The Motive 1. the matter is partly disswasive or monitory Believe not every spirit 2. Partly perswasive or injunctive Try the spirits whether they be of God 2. The second speciality of the Command is the motive unto the matter or the ground and reason of it And that is couched in the close or latter part of the verse For mony false Prophets are gone out c. I begin with the compellation Dearly beloved 1. There were two great Apostles of our blessed Saviour The first parr The compellation Saint Peter and Saint John Saint Peter was a man of an hot temper and a fiery metal the freest and forwardest of his order one that was ready to vent and put forth himself at every turn and to ply Christ with replies and answers upon each occasion who like unto the foreman of a Jury was commonly the mouth of all the rest To say with Aquinas that Christ loved Saint Peter above the rest of the Apostles in ordine ad Ecclesiam savours strong and soure of the Leaven of the Pharisees the Doctrine of the Church of Rome For Christ loved his Disciples alike with an even and uniform love in reference to his Church yet did Christ advance Saint John above the rest of his brethren in ordine ad personam in reference unto his person as the same Aquinas affirmeth as being the natural and neer kinsman of Christ and in that respect the more affected and indeared to him And as Saint John was the beloved so the most loving Disciple of his Lord and Master Magnes amoris amor the love of Christ to him was as an attractive Loadstone of his heart to the love of Christ and to draw Christians to the mutual love of one another His soul was a full volume of charity and every leaf of this volume each leaf in his Epistles each Chapter and well near verse and line in those Chapters contain sundry invitations and inducements unto charity And as it was said of Homers Iliads (a) Justin Martyr Orat. ad Graecos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That it was carnal and sensual love that was the beginning and end of his writings so may it be much more truly affirmed of Saint Johns works 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Divine and spiritual love that was the beginning and end yea and the middle too of his Epistles This was his constant practice in his declining time and extremity of old age that being carried into the Temple upon the shoulders of his Disciples and being unable to preach to them in regard of his weakness and infirmity he would then inculcate and press upon them this short and pithy exhortation which was in effect a very powerful and perswasive Sermon Filioli diligite vosmet invicom little children love one another For as Saint Paul was an Apostle of faith constantissimus gratiae praedicator as Austin stiles him a most constant Preacher of the free grace of God in Christ As Saint James was an Apostle of works which he vehemently urges against loose Libertines and carnal Gospellers So this was the special excellency of S. John that he was an Apostle of love which he expresses and evidences in the Compellation here in the Text A double duty Dearly beloved And implies and intimates a double duty 1. The one of the pastor The duty of the Pastor to love his people to love them affectionately tenderly from the very heart-root and bowels yea in the bowels of Christ For God is my record how I long after you all in the bowels of Jesus Christ. It is Saint Pauls profession to the Philippians Phil. 1.8 2. The other of the people The duty of people to be throughly assured perswaded of the love of their Pastor and to embrace his instructions admonitions and his severest reprehensions as so many love-tokens and arguments of his affection And if the peoples hearts be once possessed and taken up with this belief it will be as an Harbinger to make way for the entertainment of their doctrine it will welcome their Message and their Ministry and make their sharpest reproofs not onely saving but sweet and cause them to pray in the words of the Psalmist Psal 101.5 Let the righteous smite me for that is a benefit and let them reprove me and it shall be a precious oyl that shall not break my head And let this suffice to have spoken of the compellation Dearly beloved For I must not stay in the porch or entry which though it be both useful and necessary in a Building yet it is onely to lead us into the inward rooms whereunto I now come 2. The Command The second Part. The command which contains in it the Matter The second general part of the Text where the matter and the motive present themselves unto us And in the matter first of the dissuasive or monitory part believe not every spirit And then of the persuasive or munitive Try the spirits whether they be of God I will take them up as they lie in order 1. Believe not every spirit The dissuasive or monitory part That is St. John's disswasion or admonition There are spirits in their nature spiritual and immaterial substances and those either uncreated as God himself God is a Spirit John 4.24 or else created as Angels and the Souls of men And there
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
rendered in the Passive Act. 2.40 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be ye saved And the Apostle Saint Paul puts the matter out of question Eph. 2.8 By Grace ye are saved through Faith (e) Hoc est opus Dei ut credatis in eum quem misit ille Joh 6.29 Non dixit hoc est opus vestrum sed hoc est opus Dei ut credatis in illum quem misit ille ut qui gloriatur in Domino glorietur Aug. in Joh. Tract 25. not of your selves it is the gift of God This was the common opinion of the Heathen that there was a principle of vertue implanted in mans nature without going out of himself and borrowing ability from another (f) Deorum munus est quod vivimus nostrum quod faelicem Senec. That we live is the gift of God fancte vivimus Turpe est fatigare Deos Quid votis opus est Fac te Epist 31. that we live well is of our selves And to what end should we trouble and tire God with the importunity of our prayers Fac te saelicem Thou mayst be happy if thou wilt * Eum ut faceret homines liberos jecisse sacrilegos August de Cicer De civit Dei Lib. 5. Thus while they made men free they made them sacrilegious And there is much of the sume rank blood that runs in the veins of professing Christians the Pelagian and the Papist and if we compare the words of the Text with those that follow they will soon stop the mouth of both The Pelagian challenging Saint Pauls precept even at the first syllable Work out as a pregnant proof of the liberty of the Will And the Papist concluding the merit of Works from the working out of our salvation And yet both cunningly suppress what Saint Paul subjoins and immediately inferrs For it is God that works to will He doth not give power alone and leaves the will to elicite its own Act but works 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where then is the Free will of the Pelagian And to do how then can the Papist evince their Works to be meritorious Let no man then put asunder these two parcels of Scripture whom St. Paul yea God himself hath thus joined together And as our Saviour speaks in another case Joh. 5.17 My Father works hitherto and I work so Gods working and mans working his efficiency and our concurrence and co-operation must both go hand in hand for though it be God that works the Will yet are not we stocks and stones that have no Will at all and albeit it be he that works the deed (g) Totum ex Deo non tamen dormientis non quasi ut non conemur non quasi ut non velimus Aug. de verb. Apost serm 15. Non quasi ut dormientes non quasi ut non conemur yet not that we should snort after the manner of sleepers (h) Qui fecit te sine te non justiâ—â—cat te sine te Ibid. and no way second it with our endeavours That God who made us without us will not save us without us but we likewise must work out Secondly Necessity in the work the Act of working imports the necessity of the duty for the attaining of salvation as the end It is the speech of Eliphaz in Job 5.7 Man is born to trouble as sparks flie upward that is naturally and of their own accord And many men by nature are of an unquiet and restless disposition like unto Quick-silver that hath a principle of motion but not of rest Or as a Mill if no grist be cast into it it then grinds it self There is no earthly commodity that can be procured or purchased without the price of labour No penny can be expected at night unless men take pains in the vineyard and bear the burden and heat of the day Nor will the penny of eternal life be afforded upon other terms and conditions no salvation without working It is not enough to desire it and to let fall Balaams wish Num. 23.10 Let me die the death of the righteous and my last end be like his Yea it is altogether unreasonable and preposterous to bestow an hankering and faint velleity upon the end without the lawful use of the means Nor must we say of the water of Life as David sometime spake of the water of the well of Bethlem 2 Sam. 23.15.16 O that one would give me to drink of the water of the well of Bethlem which is by the gate But as the three mighty men brake through the Host of the Philistines and drew water and took it and brought it to David Even so we must not long and linger after Davids example O that some would give me to drink of the water of Life but we must break through all opposition and intervening difficulties that obstruct and block up the way and hinder us in the undertaking For as in nature the concupiscible and irascible faculties are both joyned and twisted together like to several threds of the same cord and cable in the inferiour and sensitive part of the soul So must the desire of the ultimate end be enforced and seconded with the use of the most propoitionate and proper means in the working out of our salvation God hath three several places in the World saith Saint Basil 1. Heaven that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods Store-house or Treasure the place of reward and recompence 2. Hell that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods Gaole or Prison where men are fast bound in chains of darkness 3. Earth a middle place betwixt both and that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods Work-house for the working out of our salvation The necessity whereof is commended unto us under a threefold consideration First To evidence the truth of our profession to evidence and exemplifie the truth of our profession by the effects and fruits of it for as Faith justifies the person in the sight of God so do Works justifie our Faith in the eyes of men And hence it is that as Saint Pauls former Epistles contain confirm at large our entire justification by faith alone against the legal and Jewish Justitiary so the later Epistles of Saint James Peter and John precisely press and earnestly urge the exercise of Works and new obedience against the carnal Gospeller and loose Libertine as is well observed by Chemnitius It was a scornful Sarcasme that was cast upon the professors and profession of Christianity by him who was a second Elymas full of all subtilty and mischief that enemy of all righteousness Julian the Apostate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Gregory Nazianzen reports it You Christians have nothing else at your tongues end nothing in your mouths and hearts but Faith Faith Believe and then all is well And the selfe same charge and challenge that stale frump and jeer is renewed by our Adversaries of the Church of Rome the Papists who stick not to proclame us to the world with
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eph. 4.15 following the truth as the vulgar Latine renders it speaking the truth as our English translation reads it which way soever we turn the words whether we speak the truth or follow the truth it must be in love It is good to be zealously affected alwaies Gal 4.18 provided we take in the Apostles caution 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so it be a good thing and regulated in a right manner there must be light and heat in the fire of our zeal the (g) Zelum tuum inflammet charitas informet scientia formet constantia Bern. in Cant. Serm. 20. Zelam tuum lauao modo non desideretur mansuetudo vinum oleum in suo tempore infundendum Evangelistam non tyrannuum legislatorem praestes Oecolamp Epist ad Gul. Farrel light of discretion to direct and guide it that it prove not blind like unto mettal in a blind horse and love to correct and temper the fiery heat least instead of warming it scorch and burn yea utterly destroy and devour for though we must earnestly contend for the faith as St. Iude exhorts Iude. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like unto wrestlers that tugg and grapple or champions and combatants that run for a wager yet we must herein follow the example of the antient of whom it is well observed Sanctorum patrum disputationes non contentiones sed collationes erant The disputations of the fathers were brotherly collations and conferences not contentions rational discourses and debates no uncharitable divisions or separation We may yea we must strive and fight under truths Banner as being of (h) Incomparabiliter pulchrior est veritas Christianorum quam Helena Graecorum August Epist 9. ad Hieron incomparable worth and beauty yet not after the manner of souldiers bâ— laying hold on sword and buckler and making use of other carnal weapons we must subdue and conquer our enemies in opinion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as (i) Nazianzen Orat 14. Four rules observable in our enquiries after truth Nazianzen well adviseth Not by force of Arms but by force of Arguments and herein we must take along with us and take up in our practise a four fold rule and direction First We must heedfully beware of curious speculations perverse disputings nice and needless questions which minister matter of vain jangling and profane babling rather then godly edifying in the faith like unto Spiders cobwebbs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That are artificially woven with a very fine thred but good for nothing save to catch flies 1. The first rule to beware of nice and needless questions This was the folly and vanity of the (k) Statum lacessunt omuipollentis dei calumniosis litibus Fidem minutis dissecant ambagibus quoquisque lingua nequior solvunt ligantque questionum vincula per Syllogismos plectiles vae caeptiosis Sycopbantarum Strophis vae versipelli astutiae Pradent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Repreh Infid Schoolmen who were even sick about questions and strife of words men of corrupt minds and destitute of the truth as St. Paul speaks of such who turned all divinity non in usum sed in utrum not into use and practise but impertinent queres and questions and with the Stoicks of old they were more careful to dispute then to live But far be it from us to be like unto them to fall in travel with Mountaines and to bring forth a silly Mouse to put our selves to an anxious toyle and trouble about meer toyes and trifles if we must needs contend let it be for the (l) This was one of the three things whereof Constantius the Arrian Emperour repented before his death 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nazianzen Orat. 21. pag. 389. faith once delivered to the Saints if we will be provoking one another let it be as St. Paul adviseth Heb. 10.24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a provoking and as the word implies a whetting to love and to good works let us make that solemn prosession of Hierom to Austin (m) Hyeronim August Epist 18. Sit inter nos pura germanitas demeeps non questionâ—m sed charitatis scripta ad nos mittamus let all English Divines turn pure Germanes and Christian Ministers prove cousen Germanes in this respect and henceforth imploy their Tongues and Pens not in Preaching or Printing controverted questions but exercise them in commendation and practise of the grace of charity 2. We must not act the Pharisees part in gaining Proselytes to our selves The second rule not to pursue victory more then truth and not to Christ we must not pursue victory more then truth nor captivate mens judgments to private opinions rather then to the faith There cannot be a nobler conquest then when the truth gets the victory over our selves or others this was the firm league and covenant that was jointly agreed on betwixt Hierom and Austin in the heat height of their altetercations (n) Cumque tu viceris ego vincam si meum errorrm intellexero è contrario me vincente tu superas Hieron August Epist 11. Vt ille mei victor est ita ego triumphator erroris Caecil Octavio Minut. Fadix pag. 128. ut inter nos contendentes veritas superet That truth may be the conquerer that whether the one or other win they may both win by a right understanding of their errours Thirdly The third Rule Not to cast dirt and mire upon the Persons or Professions of others We must seriously refrain and forbear all (o) Qui loquacitatem facundiam existimet impudentiam constantiam deputet maledicere singulis officium bonae conscientiae judicet Hermogenes apud Tertull. lib. 1. cap. 1. reproachsul invectives and defamatory Libels Not seeking to enhaunce the Honour of our own names by casting dirt and mire upon the faces of others by aspersing their persons or bespattering their professions no not when we are most exasperated and provoked That Text of Saint Peter may well serve as a Christian Motto Not rendring evil for evil or railing for railing 1 Pet. 3.9 That of Oecolampadius to Favel in a monitory Epistle of his was good counsel (p) Oecolamp Epist ad Favellum Evangelizatum non maledictum missus es You are sent not to rail but to preach And it was a notable speech of Calvin having had an ample experience of the acrimony and sharpness of Luther's stile who was wont to put too much Gall and Coppress into his Ink having to deal with them that dissented in opinion (q) Saepe dicere solitus sum etiamsi me Diabolum vocaret me tamen hoc illi honoris habiturum ut insignem Dei servum agnoscam qui tamen ut pollet eximiis viâ—tutibus isa magnis vitis laborat Hanc intemperiem qua vbique ebullit utinam froenare studuisset vehementiam autem quae illi est ingenita uâ—inam in hostes veritatis semper contulisset non erian vibrasset in
return unto us oh Christian Religion the clear fountain of peace and union How do thy distractions turn thee into a puddle of quarrels and contentions How are thy wells become Esek and Sitnah thy waters Massah and Meribah that were once another Siloe flowing in a still and gentle current Thy sacred Scripture is made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thy Blessed Sacrament 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The cup of Blessing a cup of controversie The means of our spiritual communion an occasion of disunion and separation The Lord's Supper purposely ordained by our Blessed Saviour to conjoin our affections hath disjoined our judgements and is to be feared lest our long quarrels about the manner of Christ's Presence cause the matter of his Absence for the want of our charity to receive him It is our Saviours prophecy and prediction of the last times Matth. 24.12 And because iniquity shall abound the love of many shall wax cold That malice shall turn and charity frieze every day more and more The decay of natural heat in the Body is an inseparable concomitant and companion of old age and the want of Christian charity the spiritual heat of the Soul is an infallible mark and token of the last and worst Age of the World Herein resembling that of David who was grown old and cold And they covered him with cloaths but he gat no heat 1 Kings 1.1 And what is that a bundance of iniquity foretold by Christ whereunto may we refer those swarmes of suits and quarrels excess of strife and contention those wild distempers and wide distractions not only in civil matters but even in point of Religion (e) Gerson de praecept Decal cap. 8. Where in a penniworth of strife there is not half a penniworth of love as Gerson complains in his time Whereunto I say may we impute them as the true and proper cause but that the love of many very many is grown cold yea not only cold but dead And as Martha spake concerning Lazarus whom Christ came to recover and raise out of his grave John 11.21 Lord if thou hadst been here my brother had not been dead So certainly if the grace of charity had been present and the peace of God ruled in mens hearts those deformed and mishapen Monsters of all kind of Sects and Schismes had not so much infected and infested the Church of God All which have had their first Rise growth and continuance from the want of Charity which hath been utterly lost of later years in our unkind differences unbrotherly discord and dissention (f) Naâ—ianz Carm. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As Nazianzen warbles it out sweetly That fierce and fiery zeal of some a zeal of God but not according to knowledge as Saint Paul testifies of the Jews hath not only strained and stretcht but loosed and crackt all the strings of Love and utterly marred the melody and harmony of Christian concord and left us no more of it then the bare Name and Title And as the Turkish Emperour being some years since prevailed on by our Embassador to hear some of our English Musick from which as from other Liberal Sciences both he and his Nation were naturally averse and abhorrent It is so happened that the Musicians were so long in tuning their Instruments that the Great Turk distasting their tediousness went away in discontent before their musick begun Even so may it probably be presumed that the difference and dissensions betwixt christian Churches being so long in reconciling their Discords will breed in Pagans such a disrelish of our Religion as that they will not be easily invited to attend and give car unto it This is it that renders the Reformed religion an Object of shame and scorn that makes it a common By-word and a parable of reproach (g) Vestem persecutores non consciderunt Christiani Ecclesiam dividuet August in Evang. Johan Tract 13. This is it that exposeth it as matter of offence and scandal to her dearest Friends an hissing astonishment and amazement to her deadly Enemies that a forraign foâ— cannot wish us a greater mischief or themselves a grcater advantage then Domestical dissensions And every subdivision in cause of the Religion as the Author of the Councel of Trent well observes is a strong weapon in the hand of an Adversary And encouraged the igraâ—th Turk to let fall that politick but sad story (h) Richterus Axiom Polit. pag. 866. That his fingers would sooner be all one length then Protestant Princes of one mind And as for Solyman the Great one of that rank and number he proved a truer Prophet of the dismembred and disjoined condition of Christendom then his false Prophet Mahomet (i) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. Orat. 1. de Pace Scissura domestica turbat Rem populi tituatque foris quod dissidet vitus Prudent Christianorum accasus intestinis disidiis corroboratur The declining and utter downfall of Christians is occasioned and caused by their intestine broils and quarrels Their dissensions portend their dissolution This is a Lamentation and shall be for a Lamentation Secondly If all things must be done with charity this may justly reprove and tax such A second consectary affording matter o just reproof Two sorts of men reprovable as notoriously violate this Apostolical Maxime and offend against Truth and Charity I shall range them into two Files or Ranks The professed Papist The professed Protestant The first sort that offend against the rule of charity are professed Papists speaking lies in hypocrisie as Saint Paul prophesies of them doctrinal practical lyes Who have taught their tongues to utter falshood and may be condemned out of their own mouths with the evil servant in the Parable For as the Testimony of an enemy in point of justification is a strong evidence and presumption of Truth So in matter of accusation an enemies tongue is no slander And strong affirmations are but weak proofs If it were enough to accuse one another who then should be innocent Sure I am that if the Protestant party should be tried at the Bar of the Papists They would be condemned when they are judged and found guilty of Heresie Blasphemy or if there be any thing more criminal or capital in the nature Hear them speak in their own language (k) Protestantes articulum omnin nullum tenent symboli Apostolici Andr. Iurgervicius lib. Tet. Evang. quinti professores Calvini Pseudo-Evangelium Alcorano esse in nullo melius in multis tetrius flagitiosius Decan Gifford Praef. in lib. D. Reynoldi Wrights Articles Artio What should I tell you of Protestants Atheisme set forth by Possevine and William Reynolds Calvino Tureisme approved and prefaced by Dean Gifford Books so entitled and commended to the Christian world under those names The Protestants have no Faith no Religion no Christ They are the words of our Country man Wright in his Articles Let Preston and Coster and Campian bring up