and faintness of minde spoken of in the Text. 13. We now see the Malady both in the Nature and in the Cause both what it is and whence it groweth We are in the next place to consider the Part affected That the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 discovereth the Minde or the Soul That ye be not wearied and faint in your mindes or souls And this occasioneth another doubt how it should be possible that worldly tribulations which cannot reach beyond the outer-man in his possessions in his liberty in his good name in his bodily health or life should have such an operation upon his nobler part the soul as to cause a faintness there Our Apostle speaketh of resisting unto blood in the next verse as the highest suffering that can befal a man in this world And our Saviour telleth his friends Luke 12. that when their enemies have killed their bodies and from suffering so much his very best friends it seemeth are not exempted they have then done their worst they can proceed no farther they have no power at all over their souls 14. It is most true they have not And happy it is for us and one singular comfort to us that they have not Yet our own reason and every dayes experience can teach us that outward bodily afflictions and tribulations do by consequent and by way of sympathy and consent and by reason of union though not immediately and directly work even upon the soul also As we see the fancy quick and roaving when the blood is enflamed with choler the memory and apprehension dull in a Lethargy and other notable changes and effects in the faculties of the soul very easily discernable upon any sudden change or distemper in the body David often confesseth that the troubles he met withal went sometimes to the very heart and soul of him The sorrows of my heart are enlarged In the multitude of the troubles or sorrows that I have in my heart My heart is disquieted within me Why art thou so vexed O my soul and why art thou so disquieted within me c. Take but that one in Psal. 143. The enemy hath persecuted my soul c. Therefore is my spirit vexed within me and my heart within me is desolate 15. For the Soul then or Minde to be affected with such things as happen to the body is natural and such affections if not vitiated with excess or other inordinacy blameless and without sin But experience sheweth us farther too often God knoweth that persecutions afflictions and such other sad casualties as befall the body nay the very shadows thereof the bare fears of such things and apprehensions of their approach yea even many times when it is causeless may produce worse effects in the soul and be the causes of such vitious weariness and faintness of minde as the Apostle here forewarneth the Hebrews to beware of Not to speak of the Lapsi Traditores others that we read of in former times and of whom there is such frequent mention in the ancient Councels and in the writings of the Fathers of the first ages and the Histories of the Church How many have we seen even in our times who having seemed to stand fast in the profession of Truth and in the performance of the offices of Vertue and duties of Piety Allegiance and Iustice before tryal have yet when they have been hard put to it ey and sometimes not very hard neither falling away starting aside like a broken bow and by flinching at the last discovered themselves to have been but very weak Christians at the best if not rather very deep hypocrites 16. It will sufficiently answer the doubt to tell you That persecutions and all occurrences from without are not the chief causes nor indeed in true propriety of speech any causes at all but the occasions onely of the souls fainting under them Temptations they are I grant yet are they but temptations and it is not the temptation but the consenting to the temptation that induceth guilt If at any time any temptation either on the one hand or the other prevail against us S. Iames teacheth us where to lay the fault Not upon God by any means for God tempteth no man No nor upon the Devil neither let me adde that too it were a sin to bely the Devil in this for though he be a tempter and that a busie one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Tempter yet that is the worst he can do he can but tempt us he cannot compel us When he hath plyed us with all his utmost strength and tried us with all the engines and artifices he can devise the will hath its natural liberty still and it is at our choise whether we will yield or no. But every man when he is tempted saith he tempted cum effectu that is his meaning so tempted as to be overcome by the temptation is tempted of his own lust 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 drawen away and entised Drawen away by injuries and affrightments from doing good or entised by delights and allurements to do evil It is with temptations on the left hand for such are those of which we now speak even as it is with those on the right yeeld not and good enough My son saith Solomen if sinners entise thee consent not Prov. 1. It may be said also proportionably and by the same reason My son if sinners affright thee comply not The common saying if in any other holdeth most true in the case of Temptations No man taketh harme but from himself 17. And verily in the particular we are now upon of fainting under the cross it is nothing but our own fears and the falseness of a mis-giving heart that betraieth us to the Tempter and undoeth us 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. as he said It is not any reality in the things themselves so much that troubleth the minde as our over-deep apprehensions of them All passions of the minde if immoderate are perturbations and may bring a snare but none more or sooner then fear The fear of man bringeth a snare saith Solomon And our Saviour Let not your hearts be troubled neither fear as if fear were the greatest troubler of the heart And truly so it is No passion not Love no nor yet Anger it self though great obstructers of Reason both being so irrational as Fear is It maketh us many times do things quite otherwise then our own reason telleth us we should do It is an excellent description that a wise man hath given of it Wisdom 17. Fear saith he is nothing else but the betraying of the succours which reason offereth He that letteth go his courage forfeiteth his reason withall and what good can you reasonably expect from an unreasonable man 18. Seest thou then a man faint-hearted Suspect him I had almost said Conclude him false-hearted too It is certainly a very hard thing if at all possible for a
her his drudge by denying her the honour of a tender respect and loving condescension Which kinde of honour is in some measure and according to their different proportions due also to be given by Parents to their children and by the greatest Masters to the meanest of their servants 6. We have another example of the like use of the word 1 Tim. 5. where S. Paul biddeth Timothy honour widdows that are widdows indeed Timothy was a man of eminent rank in the Church of God a Bishop and that of no mean See but of Ephesus a famous city and the chief Metropolis of Asia and the Widows he there speaketh of were poore old women such as in those times for the meane services they were to performe to the Saints were called also Diaconissae and were therefore to be maintained out of the contributions of the Church and the common stock The parties being of such wide distance it had been most unseemly for him to have given to them but extreme and most ridiculous arrogancy in them to have expected from him any honour properly so called honour of reverence and subjection But the honour he was to give them was such as was meet for persons of that quality especially in relation to their maintenance that in the execution of his pastoral charge amongst his other cares he should take care that those widdows should be provided for in fitting sort that so in the Province of Ephesus there might be no cause of such complaint as had formerly been by the Grecians at Ierusalem Acts 6. that their widows were neglected in the daily ministration 7. In like manner we are to understand the word Honour here in the Text in such a notion as may include together with the Honour properly so called and due to Superiors only all those fitting respects which are to be given to Equals and Inferiors also which is a kinde of Honour too but more improperly so called And then it falleth in all one with that of S. Paul Rom. 13. Render therefore to all their dues tribute to whom tribute is due custome to whom custome feare to whom feare honour to whom honour As if he had said I would not any of you should be behinde with any man in any thing but if you owe him any duty performe it to the full If any honour or respect in whatsoever kinde or degree belong to him account it as due debt and let him have it to the utmost of what can with justice or in equity be demanded So that we then fulfill this precept of our Apostle when we are careful to our utmost power and best understanding to respect every man whether Superior Equall or Inferior secundùm gradum meritum according to his place and desert For those two are as it were the Standards whereby to measure out to every man his proportion of Honour in this kinde That is to say every man is to be honoured and respected according to the dignity of his place whatsoever his deserts are and according to the merit of his person whatsoever his place and condition be 8. It would be a tedious indeed rather an endless taske and therefore I undertake it not to drive the general into its particulars and to shew what peculiar honours and respects are due to all estates of men considered in their severall ranks and mutual relations It must be the care of every godly wise man to inform himself the best he can for that matter so far as may concern himself and those whom he may have occasion to converse withall and it must be his resolution to give honour to every man accordingly that is to say neither more or less but as nere as he can understand within a convenient latitude that which is justly his due Yet let him take this withall that where the case is doubtfull it is the safest course lest self-love should incline him to be partial to pinch rather on his own part then on his neighbours especially if his Superior That is to say rather to forgoe a good part of that honour which he may think is due to himself if he be not very sure of it then to keep back any small part of that honour which for any good pssurance he hath to the contrary may fall due to his neighbour Agreeably to the other Apostles advice Rom. 12. that not in taking but in giving honour we should go one before another 9. Now we see in the meaning of the words both what duty we are to performe and to whom The Duty Honour and that to all men and all this but Quid nominis It may next be demanded Quid Iuris upon what tye we stand thus bound to Honour all men I answer Funiculus triplex There lyeth a threefold tye upon us for the performance of this Duty to wit of Iustice of Equity of Religion A tye of Iustice first whose most proper and immediate office it is suum cuique to give to every one that which of right appertaineth to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is Aristotles phrase but S. Pauls is far beyond it in the fore-cited Rom. 13. Render to all their dues So we translate it but the word is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which imports more then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It signifieth Debts accordingly whereunto he saith in the next verse there pursuing his metaphor Owe nothing to any man We do not account it discurtesie but dishonesly in any man that is able not to pay debts Withhold not good from them to whom it is due saith Solomon Prov. 3. Whosoever withholdeth a debt or due from another doth an unjust act and is next akin to a thief and as a thief is bound to restitution The other word in the same place inforceth as much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is 〈◊〉 more then Aristotles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the very same word that is used where Zacheus promised fourfold restitution 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luke 19. Render or restore 10. It is a thing not unworthy the observing that all those words which usually signifie Honour in the three learned languages do either primarily signifie or else are derived from such words as do withall signifie either a Price or a Weight Now by the rules of Commutative Iustice the price of every commodity ought to be according to the true worth of it And things payable by weight are by Law and Custome then onely currant when they have their due and full weight and that usually with some draught over rather then under Even so it is a righteous thing with us to make a just estimate of every mans worth and to set a right valuation upon him so near as we can respectively to the quality of his place and his personal desert and to allow him his full proportion of Honour accordingly neither under-rating him in our thoughts nor setting lighter by him then we should do in our
any of the passages or rites thereunto belonging to those that were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not initiated whom in that respect they counted prophane To do otherwise was reputed so heinous a crime that nothing could be imagined in their superstition more irreligious and piacular then that Quis Cereris ritus audet vulgare profanis He knew not where to finde a man that durst presume so to doe Vetabo qui Cereris sacrum Vulgarit arcanae sub ijs Deus Sit trabibus He would be loath to lodge under the same roof or to put to sea in the same vessel with him that were guilty of such an high provocation as the divulging abroad of the sacred mysteries lest some vengeance from the offended Deities should overtake them for their impiety and him for company to their destruction It was in very deed the Devils cunning one of the depths of Satan and one of the most advantagious mysteries of his arts by that secrecy to hold up a reverend and religious esteem of those mysteries which were so repleat with all filthy and impious abominations that if they should have been made known to the world it must needs have exposed their whole religion to the contempt of the vulgar and to the detestation of the wiser sort 6. Such and no better were those mysteria sacra among the Heathens whence the word Mystery had its birth and rise Both the Name and Thing being so viâ—ely abused by them it yet pleased the holy spirit of God to make choise of that word whereby usually in the New Testament to express that holy Doctrine of Truth and Salvation which is revealed to us in the Gospel of grace By the warrant of whose example the ancient Church both Greek and Latine took the liberty as what hindereth but they might to make use of sundry words and phrases fetcht from the very dregs of Paganism for the better explication of sundry points of the Christian Faith and to signifie their notions of sundry things of Ecclesiastical usage to the people The Greek Church hath constantly used this word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a heathenish superstitious word and the Latine Church in like manner the word Sacramentum a heathen military word to signifie thereby the holy Sacraments of the Christian Church I note it the rather and I have therefore stood upon it a little longer then was otherwise needfull to let you know that the godly and learned Christians of those Primitive times were not so fondly shy and scrupulous as some of ours are as to boggle at much less so rashly supercilious I might say and superstitious too as to cry down and condemn for evil and even eo nomine utterly unlawful the use of all such whether names or things as were invented or have been abused by Heathens or Idolaters 7. But this by the way I return to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which being rarely found in the Greek version of the Old Testament indeed not at all so far as my search serveth me save only some few times in Daniel is frequently used in the New and that for the most part to signifie for now I come to the Quid Rei either the whole Doctrine of the Gospel or some special branches thereof or the dispensations of Gods providence for the time or manner of reveiling it To you it is given to know the mysteries of the kingdom of God Mat. 13. We speak the wisdom of God in a mystery 1 Cor. 2. So the Gospel is called the mystery of Christ Col. 4. mystery of Faith in this chapter at the ninth verse and here in the Text The Mystery of Godliness 8. But why a Mystery That I shall now shew you First when we see something good or bad done plainly before our eyes yet cannot imagine to what end or purpose it should tend nor can guess what should be the designe or intention of the doer that we use to call a Mystery The Counsels of Princes and affairs of State Ragioni di stato as the Italians call it when they are purposely carried in a cloud of secrecy that the reasons and ends of the actions may be hidden from the eyes of men are therefore called the Mystery of State and upon the same ground sundry manuall crafts are called Mysteries for that there belong to the exercise of them some secrets which they that have not been train'd up therein cannot so well understand and they that have been trained up therein could like well that none but themselves should understand In a worser sense also it is not seldome used If some crafty companion with whom we have had little dealings formerly should begin of a sodain to apply himself to us in a more then ordinary manner with great shews and proffers of kindness and we know no particular reason why he should so do we presently conclude in our thoughts that sure there is some mystery or other in it that is that he hath some secret ends some designe upon us which we understand not Iosephus writing of Antipater the son of Herod who was a most wicked mischievous person but withall a notable dissembler very cunning and close and one that could carry matters marvelous smoothly and fairely to the outward appearance so that the most intelligent and cautious men could not escape but he would sometimes reach beyond them to their destruction he saith of him and his whole course of life that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nothing but a very mystery of wickedness 9. In this notion in the better sence of it may the great work of our Redemption by Jesus Christ which is the very pith and marrow of the Gospel be called a Mystery Who that should have seen a childe of a span long to be born in an Inne of a mean parentage coursely swadled up and cradled in a manger and then afterwards to be brought up under a Carpenter and to live in a poor and low condition scarce worth a room where to rest his head and after all that to be bought and sold buffeted spit on reviled tortured condemned and executed as a Malefactor with as much ignominy and despightfulness as the malice of Men and Divels could devise Who that should have seen all these things and the whole carriage thereof could have imagined that upon such weak hinges should have moved the greatest act of Power Wisdom and Goodness that ever was or ever shall be done in the world that such contemptible means should serve to bring about the eternal good will and purpose of God towards mankinde yet so it was whiles Iudas was plotting his treason and the Iews contriving Christs death he to satisfie his Covetousness and they their Malice and all those other that had any hand in the business were looking every man but at his own private ends all this while was this Mystery working Unawares indeed to them and therefore no thanks to them for
practise of the Church especially in the ancienter times hath been concerning those matters and that to consider what conformity the doctrines under triall hold with the principles upon which that their sense or practise in the premises was grounded The Iudgment and Practice of the Church ought to sway very much with every sober and wise man either of which whosoever neglecteth or but slighteth as too many do upon a very poore pretence that the mystery of iniquity began to work betimes runneth a great hazard of falling into many Errors and Absurdities If he do not he may thank his good fortune more then his fore-cast and if he do he may thank none but himself for neglecting so good a guide 31. But this now-mentioned Rule although it be of excellent use if it be rightly understood and prudently applyed and therefore growing so nere the Text I could not wholly baulk it without some notice taken of it it being not within the Text I press it no farther but come to another that springeth out of the very Text it self And it is this a very good one too viz. That when we are to try the doctrines we should duly examine them whether they be according unto Godliness yea or no. Our Saviours direction for the discovery of false Prophets Mat. 7. is to this very purpose Ex fructibus Ye shall know them by their fruits Meaneth he it trow you of the fruits of their lives in their outward conversation Verily no not only no nor principally neither perhaps not at all For Falshood is commonly set off by hypocrisie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the next following verse here Shews of sanctity and purity pretensions of Religion and Reformation is the wooll that the wolfe wrappeth about him when he meaneth to do most mischief with least suspition The Old Serpent sure is never so silly as to think his ministers the ministers of darkness should be able to draw in a considerable party into their communion should they appear in their dismal colours therefore he putteth them into a new dress before he sendeth them abroad distinguishing and transforming them as if they were the ministers of righteousness and of the light Our Saviour therefore cannot mean the fruits of their lives so much if at all as the fruits of their Doctrines that is to say the necessary consequents of their Doctrines such conclusions as naturally and by good and evident discourse do issue from their Doctrines And so understood it is a very useful Rule even in the Affirmative taking in other requisite conditions withall but in the Negative taken even alone and by it self it holdeth infallibly If what is spoken seem to be according to godliness it is the better to like onward and the more likely to be true yet may it possibly be false for all that and therefore it will be needfull to try it farther and to make use of other Criterians withall But if what is spoken upon examination appear to have any repugnancy with Godliness in any one branch or duty thereunto belonging we may be sure the words cannot be wholsome words It can be no heavenly Doctrine that teacheth men to be earthly sensual or Devilish or that tendeth to make men unjust in their dealings uncharitable in their censures undutiful to their superiours or any other way superstitious licentious or prophane 32. I note it not without much rejoycing and gratulation to us of this Church There are God knoweth a foot in the Christian world Controversies more then a good-many Decads Centuries Chiliads of novel Tenents brought in this last age which were never believed many of them scarce ever heard of in the ancient Church by Sectaries of all sorts Now it is our great comfort blessed be God for it that the Doctrine established in the Church of England I mean the publick Doctrine for that is it we are to hold us to passing by private opinions I say the publick Doctrine of our Church is such as is not justly chargeable with any impiety contrarious to any part of that duty we owe either to God or Man Oh that our conversations were as free from exception as our Religion is Oh that we were sufficiently carefull to preserve the honour and lustre of the truth we profess by the correspondency of our lives and actions thereunto 33. And upon this point we dare boldly joyn issue with our clamorous adversaries on either hand Papists I mean and Disciplinarians Who do both so loudly but unjustly accuse us and our Religion they as carnal and licencious these as Popish and superstitious As Eliah once said to the Baalites that God that answereth by fire let him be God so may we say to either of both and when we have said it not fear to put it to a fair trial That Church whose Doctrine Confession and Worship is most according to Godliness let that be the Church As for our Accusers if there were no more to be instanced in but that one cursed position alone wherein notwithstanding their disagreements otherwise they both consent That lawful Soveraigns may be by their Subjects resisted and Arms taken up against them for the cause of Religion it were enough to make good the challenge against them both Which is such a notorious piece of Vngodliness as no man that either feareth God or King as he ought to do can speak of or think of without detestation and is certainly if either St Peter or St Paul those two great Apostles understood themselves a branch rather of that other great mysterie 2 Thes. 2. the mysterie of Iniquity then of the great Mysterie here in the Text the Mysterie of Godliness There is not that point in all Popery besides to my understanding that maketh it savour so strongly of Antichrist as this one dangerous and desperate point of Iesuitism doth Wherein yet those men that are ever bawling against our Ceremonies and Service as Antichristian do so deeply and wretchedly symbolize with them The Lord be judg between them and us whether our Service or their Doctrine be the more Antichristian 34. I have done with the former Inference for the trial of Doctrines there is another yet behinde for the bettering of our Lives For sith Christianity is a Mysterie of Godliness it concerneth every Christian man so to take the mysterie along with him that he leave not Godliness behind That is whatsoever becometh of doubtful controversies to look well to his life and to make conscience of practising that which without all controversie is his duty I know Controversies must be looked into and it were well if it were done by them and by them only whose gifts and callings serve for it For truths must be maintained errours must be refuted and the mouths of gainsayers must be stopped All this must be done it is true but it is as true when all this is done still the shortest cut to heaven is Faith and Godliness 35. I know not how
Sabbath for so far I finde they are gone and how much farther I know not already and how much farther they will hereafter for Erranti nullus terminus God only knoweth shew us say they a Command or Example for them in Scripture Fugeunt trepidi vera manifesta loquentem Stoïcidae Thus do these pay them home in their own metal and how the pay can be honestly refused till they order their Mintage better I yet understand not If any of them shall say with him in the Satyrist haec ego nunquam Mandavi dices olim nec talia suasi the reply is ready in the next verse there Mentis causa malae tamen est origo penes te I doubt not but many of those that made a stand sooner are highly displeased with those that rusht on headlong adventured farther yea and it may be declame against them with some vehemency both in the Pulpit and Press But truly no great reason if they lent them their premises to fall out with them about the Conclusion The Master in the Fable did not well to beat his Maid for serving him with thin Milk when it was his own Cow that gave it For why should he that giveth another Scandal be angry with him for taking it or he that helpeth to set it on tumbling down the hill blame the stone if it tumble on still Ex virtute impressâ and do not stop just where he would have it So mischievous a thing is it as Aristotle often observeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to lay the foundation upon a firm bottom at the first It had been best if this had been looked to sooner from the beginning but better then not at all if it would be well considered yet some remedy thought on to help it as much as may be before it grow past all hope of recovery 11. But thirdly and above all I beseech them to consider whither that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which many times marreth a good business hath carryed them and how mightily though unwittingly and I verily believe most of them unwillingly they promote the interest of Rome whilest they do with very great violence but not with equal prudence oppose against it so verifying that of the Historian-Poet spoken in another csae Omnia dat qui justa negat I mean in casting out not Ceremonies only but Episcopacy also and Liturgie and Festivals out of the Church as Popish and Antichristian Hoc Ithacus velit If any of these things be otherwise guilty and deserve such a relegation upon any other account which yet is more then I know farewell they But to be sent away packing barely upon this score that they are Popish and Antichristian this bringeth in such a plentifull harvest of Proselytes to the Jesuite that he doth not now as formerly gaudere intus in sinu laugh in his sleeve as we say but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 openly and in the face of the Sun triumph gloriously and in every Pamphlet proclaim his victories to the world If you shall say that the Scandal is taken by them not given by you it is to all but your selves as much as nothing whilest the contrary is demonstrable and that there is in these very pretensions a proper and as I may say a natural tendency to produce such effects as we see to have ensued thereupon The truth whereof will evidently appear by stating the Case thus A man otherwise rational and conscientious but somewhat wavering in point of Religion yet desiring in sincerity of heart to be of the truer Church if he knew which were it hath some temptations offered him by his education friends bookes the confusions among us or otherwise to encline him towards the Church of Rome Wâ—ich temptations being not able of himself to conquer he repaireth to a Presbyterian suppose or Independent he acquainteth him with his doubts and desireth satisfaction therein telleth him among other things that he had a good opinion of the Church of England heretofore whilest she had Episcopal government and a well-formed Liturgie and did observe Christian Festivals and some kinde of outward decency in the worship of God as all the Churches of Christ had and did in the purest and primitive times but now that all these things are layd aside he must needs be of another minde unless they can fully satisfie him concerning the premises In this Case I would faine know what possible satisfaction such a man could receive from either of these holding to their Principles To tell him these things were Popish and therefore to be cast out of the Church were the next way to put him quite off he would presently conclude and it is impossible he should do otherwise being already so prepared as in the Case is supposed that certainly then that which we call Popery is the old Religion which in the purest and primitive times was professed in all Christian Churches throughout the world That only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is usually the last Reserve in these disputes That the mystery of iniquity began to worke betimes will seem to him but a ridiculous begging of the Question and he will tell them that every Sectary may say the same to them Whereas the sober English Protestant is able by the grace of God with much evidence of truth and without forsaking his old principles to justifie the Church of England from all imputations of Heresie or Schism and the Religion thereof as it stood by Law established from the like imputation of Novelty and to apply proper and pertinent answers to all the Objections of those whether Papists or others that are contrary-minded to the full satisfaction of all such as have not by some partial affection or other rendred themselves uncapable to receive them 12. I confess I had no purpose as may appear by the beginning of my Preface when I set pen to paper to have said much if any thing at all of these matters but I had so very much more to say for the pressing of each of these three Considerations and the business withall seemed to me of so much importance that after I had once begun I had much adoe to repress my self from drawing this Preface into a yet far greater length But since I have thus adventured to unbowel my selfe and to lay open the very inmost thoughts of my heart in this sad business before God and the world I shall hope to finde so much charity from all my Christian Brethren as to shew me my Errour if in any thing I have now said I be mistaker that I may retract it and to pardon those excesses in modo loquendi if they can observe any such which might possibly whilest I was passionately intent upon the matter unawares drop from my pen Civilities which we mutually owe one to another damus hanc veniam petimúsque vicissim considering how hard a thing it is amid so many passions and infirmities
Brotherhood of Grace by profession of the faith of Christ as we are Christian men As men we are members of that great body the World and so all men that live within the compass of the World are Brethren by a more general communion of Nature As Christians we are members of that mystical body the Church and so all Christian men that live within the compass of the Church are Brethren by a more peculiar communion of Faith And as the Moral Law bindeth us to love all men as our Brethren and partakers with us of the same common Nature in Adam so the Evangelical Law bindeth to love all Christians as our Brethren and partakers with us of the same common faith in Christ. 25. In which later notion the word Brother is most usually taken in the Apostolical writings to signifie a professor of the Christian Faith and Religion in opposition to heathen men and unbeleevers The name of Christian though of commonest use and longest continuance was yet but of a later date taken up first at Antioch as we finde Act. 11. whereas believers were before usually called Disciples and no less usually both before and since Brethren You shall read very often in the Acts and Epistles of the holy Apostles How the Brethren assembled together to hear the Gospel preached to receive the Sacrament and to consult about the affairs of the Church How the Apostles as they went from place to place to plant and water the Churches in their progress every where visited the Brethren at their first coming to any place saluting the Brethren during their abode there confirming the Brethren at their departure thence taking leave of the Brethren How collections were made for relief of the Brethren and those sent into Iudea from other parts by the hands of the brethren c. S. Paul opposeth the Brethren to them that are without and so includeth all that are within the Church What have I to do to judg them that are without 1 Cor. 5. As if he had said Christ sent me an Apostle and Minister of the Churches and therefore I meddle not but with those that are within the pale of the Church as for those that are without if any of them will be filthy let him be filthy still I have nothing to do to meddle with them But saith he if any man that is within the Christian Church any man that is called a Brother be a fornicator or drunkard or rayler or otherwise stain his holy profession by scandalous living I know how to deal with him let the censures of the Church be laid upon him let him be cast out of the assemblies of the Brethren that he may be thereby brought to shame and repentance 26. So then Brethren in the Apostolical use of the word are Christians and the Brotherhood the whole society of Christian men the systeme and body of the whole visible Church of Christ. I say the visible Church because there is indeed another Brotherhood more excellent then this whereof we now speak consisting of such only as shall undoubtedly inherit salvation called by some of the ancients The Church of Gods Elect and by some later writers the Invisible Church And truly this Brotherhood would under God deserve the highest room in our affections could we with any certainty discern who were of it and who not But because the fan is not in our hand to winnow the chaff from the wheat Dominus novit The Lord onely knoweth who are his by those secret characters of Grace and Perseverance which no eye of man is able to discern in another nor perhaps in himself infallibly we are therefore for the discharge of our duty to look at the Brotherhood so far as it is discernable to us by the plain and legible characters of Baptism and outward profession So that whosoever abideth in areâ Domini and liveth in the communion of the visible Church being baptized into Christ and professing the Name of Christ let him prove as it falleth out chaff or light corn or wheat when the Lord shall come with his fan to purge his floor yet in the mean time so long as he lieth in the heap and upon the floor We must own him for a Christian and take him as one of the Brotherhood and as such an one love him For so is the Duty here Love the Brotherhood 27. To make Love compleat Two things are required according to Aristotle's description of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Affectus cordis and Effectus operis The inward affection of the heart in wishing to him we love all good and the outward manifestation of that affection by our deed as occasion is offered in being ready to our power to do him any good The heart is the root and the seat of all true love and there we must begin or else all we do is but lost If we do never so many serviceable offices to our brethren out of any by-end or sinister respect although they may possibly be very usefull and so very acceptable to him yet if our heart be not towards them if there be not a sincere affection within it cannot be truly called Love That Love that will abide the test and answer the Duty required in the Text must be such as the Apostles have in several passages described it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 unfained love of the brethren 1 Pet. 1. Love out of a pure heart 1 Tim. 1. Love without dissimulation Rom. 12. 28. Of which inward affection the outward deed is the best discoverer and therefore that must come on too to make the love perfect As Iehu said to Ionadab Is thy heart right If it be then give me thy hand As in the exercises of our devotion towards God so in the exercises of our charity towards men heart and hand should go together Probatio dilectionis exhibitio est operis Good works are the best demonstrations as of true Faith so of true love Where there is life and heate there will be action There is no life then in that Faith S. Iames calleth it plainly a dead faith Iam. 2. nor heate in that Love according to that expression Matth. 24. the love of many shall wax cold that doth not put forth it self in the works of righteousness and mercy He then loveth not the Brotherhood indeed whatsoever he pretend or at least not in so gracious a measure as he should endeavour after That doth not take every fit opportunity of doing good either to the souls or bodies or credits or estates of his Brethren That is not willing to do them all possible services according to the urgency of their occasions and the just exigence of circumstances with his countenance with his advice with his pains with his purse yea and if need be with his very life too This is the Non ultra farther then this we cannot goe in the expressing of our love Greater love
is taken from other peculiar and just respects and not from the very condition of Brotherhood it self or any distinction made therein But here is that evil partiality we are to take heed of when we restrain the Brotherhood to some one party or society in the Church such as we think good of and exclude the rest as if they had no part nor fellowship in this Brotherhood nor consequently any right to that special affection wherewith we are to love the Brethren Which partiality hath indeed been the very bane of the Churches unity and peace and the chiefest cause both of the beginning and continuance of most of the schisms under which Christendom hath groaned from time to time 40 Not to speak of the Donatists and other Schismaticks of old who confined the Church to some little corner of the world for which they were soundly confuted by S. Augustine Optatus and other godly Fathers of their times First of all extremely partial in this kinde are the Romish party at this day Who contrary to all truth and reason make the Romane and the Catholick Church terms convertible exacting external Communion with them and subjection to their Bishop as a condition so essentially requisite for the qualifying of any person to be a member of that Church of Christ out of which there is no salvation as that they have inserted a clause to that purpose into the very definition of a Church So cutting off from this brotherhood in a manner wholy all the spacious Churches of Africk and Asia together with all those both Eastern and Western Churches of Europe also which dare not submit to so vast a power as the Bishops of Rome pretend to nor can think themselves obliged to receive all their dictates for undoubted articles of Faith 41. The like Partiality appeareth secondly in our brethren of the separation Marvel not that I call them brethren though they will by no means own us as such the more unjust and uncharitable they And in this uncharitableness such a coincidence there is sometimes of extremes the Separatists and the Romanists consequently to their otherwise most distant principles do fully agree like Samsons foxes tied together by the tailes to set all on fire although their faces look quite contrary wayes But we envie not either these or those their uncharitableness nor may we imitate them therein But as the Orthodox Fathers did the wayward Donatists then so we hold it our duty now to account these our uncharitable brethren as well of the one sort as the other our Brethren still whether they will thank us for it or no Velint nolint fratres sunt These our Brethren I say of the Separation are so violent and peremptory in Vnchurching all the world but themselves that they thrust and pen up the whole Flock of Christ in a far narrower pingle then ever the Donatists did concluding the Communion of Saints within the compass of a private parlour or two in Amsterdam 42. And it were much to be wished in the third place that some in our own Church who have not yet directly denied us to be their Brethren had not some of the leaven of this Partiality hidden in their brests They would hardly else be so much swelled up with an high opinion of themselves nor so much sowred in their affections towards their brethren as they bewray themselves to be by using the terms of Brotherhood of Profession of Christianity the Communion of Saints the Godly Party and the like as titles of distinction to difference some few in the Church a dis-affected party to the established Government and Ceremonies from the rest As if all but themselves were scarce to be owned either as Brethren or Professors or Christians or Saints or Godly men Who knoweth of what ill consequence the usage of such apropriating and distinctive titles that sound so like the Pharisees I am holier then thou and warpe so much towards a separation may prove and what evil effects they may produce in future But how ever it is not well done of any of us in the mean time to take up new formes and phrases and to accustome our selves to a garbe of speaking in Scripture-language but in a different notion from that wherein the Scriptures understand it I may not I cannot judge any mans heart but truly to me it seemeth scarce a possible thing for any man that appropriateth the name of Brethren or any of those other titles of the same extent to some part only of the Christian Church to fulfil our Apostles precept here of loving the brotherhood according to the true meaning thereof For whom he taketh not in he must needs leave out and then he can love them but as those that are without Perhaps wish them well pray for their conversion shew them civil respect c. which is no more then he might or would do to a very Iew Turk or Pagan 43. As for us beloved brethren let us in the name and feare of God beware of all rotten or corrupt partiality in the performance either of this or of any other Christian duty either to God or man And let us humbly beseech the God of all grace and peace to put into our hearts a spirit of Wisdom and Charity that we may duly both honour and love all men in such sort as becometh us to do but especially that we may love and honour him above all who hath already so loved and honoured us as to make us Christians and â—ath further engaged himself by his gracious promise to love honour and reward all those that seek his honour and glory To whom be all honour and glory ascribed c. AD AULAM. Sermon IV. BEVVOYR JULY 1636. Psalm 19.13 Keep back thy servant from presumptuous sins Let them not have dominion over me So shall I be upright and I shall be innocent from the great transgression 1. THis Psalm is one of Davids Meditations That it is Davids we have it from the Title in the beginning That it is a Meditation from the close in the end of it Now there are but two things especially whereon to employ our meditations with profit to the right knowledg whereof some have therefore reduced the whole body of Divinity God and our selves And the meditation is then most both compleat and fruitful when it taketh in both Which is to be done either viâ ascensus when we begin below and at our selves and so build upwards raising our thoughts higher to the contemplation of God or viâ decensus when we begin aloft and with him and so work downwards drawing our thoughts home upon our selves 2. This later is the method of this Psalm in the former part whereof David beginneth as high as at the most Highest and then descendeth as low as to himself in the later For the succouring of his Meditations there he maketh use of the two great Books that of Nature or of the Works
not unusuall with him velut emblemate vermiculaâ—o to emblemish his Epistles upon fit occasions with supplications prayers intercessions and givings of thanks breaking off the course of his speech and that now and then somewhat abruptly witness 2 Cor 9.10 and some other places to lace in a Prayer a Blessing a Thanksgiving 5. Preachers by his example to Pray for the people as well as to instruct them So should their labours bring more comfort to themselves more profit to their hearers The kingdom of Heaven must suffer violence and our people will not ordinarily be brought unto it without some force But let me tell you it is not so much the violence of the Pulpit that doth the deed it were many times better if there appeared less violence there as the violence of the Closet Nor they only but all Governors and Superiors in every other kinde indeed generally all Christians whatsoever in their proportion to make use of this Example Think none of you you have sufficiently discharged your parts towards those that are under your charge if you have instructed them in what they are to do admonished them to do thereafter reproved or corrected them when they have done amiss encouraged or rewarded them when they have done well so long as your faithful and fervent prayers for them have been wanting In vain shall you wrestle with their stubbornness and other corruptions though you put to all your strength and wrestle with great wrestlings as Rachel said upon the birth of Nepthali so long as you do but wrestle with them only for so long you wrestle but with flesh and blood and alas what great matters can thereof be done Then or not at all shall you wrestle to purpose when you enter the lists with the father of spirits himself as Iacob did wrestling with him by your importunate prayers and not giving him over till you have wrung a blessing from him either for your selves or them or both For when you have done what you can the blessing must come from him or it will never come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which is the next Point 6. God grant As for himself the Apostle well knew by all those convincing Reasons and winning Insinuations he had used he could but work upon the outward sense and by the sense represent fit motives to their understandings it was God only that could bow and frame the heart to Peace and Unity You may wish yeace and do your good wills to perswade unto peace and you ought to do it but unless God set in with you it will not take effect Non persuadebis etiamsi persuaseris God shall perswade Iaphet to dwell in the tents of Sem. Gen. 9. Noahs perswasions will not do it nor Sems though they should speak with the tongues of men and Angels but let God perswade Iaphet and Iaphet will be perswaded He is not only a lover of Concord for such by his grace are we also but the author of peace likewise A thing so proper and peculiar to him alone that he sundry times taketh his stile and denomination from it The God of Peace The very God of Peace c. 7. For alas without him what can be expected from us whose dispositions by reason of that pride that aboundeth in us are naturally turbulent and self-willed The heart of man is a sowre piece of clay wondrous stubborn and churlish and not to be kindly wrought upon but by an Almighty power What man is able to take down his own pride sufficiently many a good man hath more ado with this one viper then with all his other corruptions besides But how much less then is any man able to beat down and subdue the pride of another mans spirit Only God with the strength of his arm is able to throw down every exalting thought and to lay the highest mountains level with the lower flats He can infuse a spirit into us to eat out by degrees that cankered proud flesh that breedeth us all those vexations He can make us so vile in our own eyes that whereas we are naturally prone to esteem better of our selves then of all other men we shall through lowliness of minde esteem every other man better then our selves 8. But in the mean time never marvail to see so many scandals and divisions every where in the world distractions and wranglings in the Church factions and convulsions in Common-wealths sidings and censuring in your Towns jarrings and partakings even in your private families so long as there is pride and self-love in every mans own bosome or indeed any other lust unsubdued For all these wars and fightings without what other are they then the scum of the pot that boyls within the ebullitions of those lusts that war in our members and the dictates of corrupt nature Saint Paul saith There must be heresies even as we use to say That that will be must be His meaning is there will be heresies there is no help for it the wit of man cannot hinder it Nay it were well if the wit of man did not sometimes further it Ingeniosi malo publico is none of the best commendations yet such as it is there are too many that deserve it but too well That employ their wit learning eloquence power and parts by the right use whereof they might do God and his Church excellent service to raise strifes foment quarrels and blow the coal of contention to make it blaze afresh when it lay in the ashes well nigh out Our comfort is the time will come but look not for it whilest this world lasteth when the son of man will cause to be gathered out of his kingdome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all things that minister occasion of stumbling or contention But in the mean time Sinite crescere must have place We must be content to want that peace which we desire but cannot have without God till he be pleased to grant it and possess our selves in patience if still something or other be amiss whereof we can see as yet no great likelihood that it will be better 9. By which Patience yet I mean nothing less then either in private men a stoical 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a dull flegmatick stupidity that is not sensible of the want of so great a blessing or much less in publick persons or governours a retchless slothful connivence whereby to suffer men to run wilde into all kinde of irregularitie without restraint But such a well tempered Christian Patience as neither murmureth at the want nor despaireth of a supply but out of the sence of want is diligent to seek supply Praying with the Church Da domine Give peace in our time O Lord and endeavouring 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so far as is possible and to the uttermost of our power to have peace with and to make peace among all men For Almighty God useth not to cast away
another another way one will have things done after this fashion another after that when one maketh and another marreth now one setteth up by and by cometh another and plucketh all down again how is it possible whilest things go thus that ever the building should be brought to any perfection or handsomness The Apostle well understood what he said when in the foregoing Chapter he joyned Peace and Edification together 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Let us follow after the things that make for peace and things wherewith we may edifie one another Where the hearts and tongues of the builders are divided the building will either come to nothing or prove but a Babel of confusion For where envying and strife is there is confusion and every evil work Strife you see maketh ill work it buildeth up nothing unless it be the walls of Babel It is peace and concord that buildeth up the walls of Ierusalem which as it hath its name from Peace so hath it its beauty also and perfection from Peace And then but not before shall Ierusalem be built as a City that is at unity in it self when they that build Ierusalem are at unity first among themselves 31. Consider fourthly what heartning is given and what advantage to the enemy abroad whilest there are fractions and distractions at home Per discordias civiles externi tollunt animos said the Historian once of old Rome And it was the complaint of our country man Gildas uttered long since with much grief concerning the state of this Island then embroyled in civil warrs fortis ad civilia bella infirma ad retundenda hostium tela That by how much more her valour and strength was spent upon her self in the managing of intestine and domestick broiles the more she laid her self open to the incursions and outrages of forreign enemies The common Enemies to the truth of Religion are chiefly Atheisme and Superstition Atheisme opposing it in the forefront and Superstition on both hands If either of which at any time get ground of us as whilest we wrangle God knoweth what they may do we may thanke our own contentions for it most We may cherish causeless jealousies and frame chimera's of other matters and causes out of our fancies or fears But the very truth is there is no such scandal to enemies of all sorts as are our home-differences and chiefly those which maketh it the sadder business that are about indifferent things Alas whereto serveth all this adoe about gestures and vestures and other outward rites and formalities that for such things as these are things in their own nature indifferent and never intended to be otherwise imposed then as matters of circumstance and order men should clamour against the times desert their ministerial functions and charges fly out of their own country as out of Babylon stand at open defiance against lawfull authority and sharpen their wits and tongues and pens with so much petulancy that I say not virulency as some have done to maintain their stiffeness and obstinacy therein I say whereto serveth all this but to give scandall to the Enemies of our Church and Religion 32. Scandal first to the Atheist Who till all men be of one Religion and agreed in every point thereof too which I doubt will never be whilest the world lasteth thinketh it the best wisdom to be of none and maketh it his best pastime to jeere at all Great scandal also secondly to the Romanist Who is not a little confirmed in his opinion of the Catholikeness of the Romane faith when he heareth so many of the things which have been and still are retained in the Church of England in common with the Church of Rome as they were transmitted both to them and us in a continued line of succession from our godly and Orthodox forefathers who lived in the ages next after Christ and his Apostles to be now inveighed against and decryed as Popish and Superstitious And when he seeth men pretending to piety purity and reformation more then others not contenting themselves with those just exceptions that had been formerly taken by the Church of England and her regular children against some erroneous Doctrines and formes of worship taught and practised in the Church of Rome and endeavoured to be unduly and by her sole authority imposed upon other Churches to be so far transported with a spirit of contradiction as that they care not so as they may but run farr enough from Rome whither or how farr they run although they should run themselves as too oft they do quite beyond the bounds of Truth Allegiance common reason and even common humanity too 33. But especially and thirdly great Scandal to those of the separation Who must needs think very jollily of themselves and their own singular way when they shall find those very grounds whereon they have raised their Schisme to be so stoutly pleaded for by some who are yet content to hold a kind of communion with us Truly I could wish it were sufficiently considered by those whom it so nearly concerneth for my own part I must confess I could nevet be able to comprehend it with what satisfaction to the conscience any man can hold those principles without the maintenance whereof there can be nothing colourably pretended for inconformity in point of Ceremony and Church-government and yet not admit of such conclusions naturally issuing thence as will necessarily enforce an utter separation Vae mundo saith our Saviour Wo unto the world because of offences It is one of the great trials wherewith it is the good pleasure of God to exercise the faith and patience of his servants whilest they live on the earth that there will be divisions and offences and they must abide it But vae homini though without repentance wo to the man by whom the occasion cometh Much have they to answer for the while that cannot keep themselves quiet when they ought and might but by restless provocations trouble both themselves and others to the great prejudice and grief of their brethren but advantage and rejoycing of the common Enemy 34. Thus much for the Thing it self Like-mindedness The conditions or Qualifications follow The former whereof concerneth the Persons 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one toward another It noteth such an agreement as is both Universal and Mutual Universal first I doubt not but in the then Roman Church at the time when this Epistle was written the strong agreed well enough among themselves and were all a like-minded and so the weak among themselves all alike-minded too They all minded to despise these these all minded to judg them But that agreement was with those only of their own party and so a partial agreement which tended rather to the holding up of a faction then to the making up of an Union It was an universal agreement the Apostle desired and prayed for that the strong would be more compassionate to the Weak and the weak more
and his discourse therein may serve as a Commentary upon a good part of this Text. I therefore commend it to your private meditation and you and what you have heard to the good blessing of Almighty God and that with St Pauls votive prayer or benediction here for I know not where to fetch a better Now the God of Patience and Consolation grant you to be like-minded one towards another according to Christ Iesus That you may with one minde and one mouth glorifie God even the Father of our Lord Iesus Christ. To whom c. AD AULAM. Sermon IX BARWICK JULY 1639. 1 Tim. 3.16 And without all Controversie great is the mystery of Godliness 1. THe Ordination of Bishops Priests and Deacons ' being one of the principal acts of the Episcopal power our Apostle therefore instructeth Timothy whom he had ordained Bishop of Ephesus the famous Metropolis of that part of Asia somewhat fully what he was to do in that so weighty an affaire What manner of persons and how qualified he should assume in partem curae to assist him in his pastoral charge for the service of Gods Church and the propagation of the Gospel Which having done at large from the beginning of the Chapter unto the end of verse 13. he rendereth a reason at verse 14. why he had insisted so long upon upon that argument even lest the Church of God in his absence should be destitute of sufficient help for the work of the Gospel At Ephesus the hand of God had opened a wide dore 1 Cor. 16. but withall Satan as his manner is had stirred up many adversaries and some of them very wilde ones more like savage beasts then men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the word for it 1 Cor. 15. It was at Ephesus that he fought with beasts in the shape of men Witness Demetrius the silver-smith and that Bellua multorum capitum the mad giddy multitude in a tumultuous assembly all in an uprore and no man well wist for what Act. 19. Here was work enough to be done The doore must be held open to let converts in but it must be well mann'd and maintaind too to keep adversaries out All this not to be done but with many hands The harvest being great the labourers had not need be few 2. The only thing that might perhaps make Timothy put off Ordination somewhat the longer might be the expectation of the Apostles coming to whom he might think fit to reserve that honour as to one able by reason of his Apostolick spirit to make choice of meet persons for the Churches service with better certainty then himself could do The Apostle therefore telleth him for that That true it is he had an earnest desire of a long time and still had a full purpose if God would to be with him ere long Yet because of the uncertainty of future events that was not a thing for him to rely upon so as in expectance thereof to delay the doing of any service needful for the Church of Christ. For who could tell how it might please God to dispose of him Or whether the necessities of other Churches might not require his personal presence and pains rather elsewhere He would not therefore he should stay for him but go in hand with it himself with all convenient care and speed All this appeareth in the 2 verses next before the Text These things wrote I unto thee hoping to come unto thee shortly But if I tarry long that yet thou mayest know how to behave thy self in the house of God which is the Church of the living God the pillar and ground of Truth 3. This seemeth to be the Scope and Contexture of the whole foregoing part of the Chapter and then immediately fall in the words of the Text And without all cantroversie great is the mystery of Godliness c. Which seem to have but a very slender dependance upon the foregoing discourse and indeed no more they have For the Apostle having in the end of the fifteenth verse and that but incidentally neither mentioned the word Truth he thereupon taketh occasion in this sixteenth verse a little and briefly to touch upon the Nature and Substance of that holy Truth The whole verse containeth Evangelij Encomium Compendium A brief description of the Nature in the former part and a brief summary of the Doctrine of the Gospel in some remarkable heads thereof in the later part of the verse 4. With that later I shall not now meddle In that former part we may observe Quid Quantum and Quale First Quid what is Christianity 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is a mystery But there are greater and there are lesser Mysteries Quantum therefore Of the bigger sort sure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Great Mystery 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by all confessions and without all contradiction or controversy Great But the greater the worse if it be not good as well as great Quale therefore What a kinde of Mystery is it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is a Mystery of Piety or Godliness CHRISTIANITY IS THE GREAT MYSTERY OF GODLINES◠That is the total Now to the Parts and first of the Quid The Gospel a Mystery But then first What is a Mystery for the Quid Nominis and then why the Gospel a Mystery for the Quid Rei The Word first then the Thing 5. For the Word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I finde sundry conceipts ready collected to my hand by learned man out of the writings of the Greek Fathers and out of the commentaries of Grammarians and Criticks both ancient and modern whereof I spare the recital because it would neither much conduce to my present purpose nor profit the present auditory The word is clearly of a Greek original from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to shut the eye or mouth Of all the mysterious rites used among the Heathen the Eleusinia sacra were the most ceremonious and mysterious in so much as that when in their writings the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used by it self without any farther specification it is ordinarily conceived to be meant of those Eleusinian mysteries These none might be present at but they that were solemnly initiated thereunto who upon their first admission which yet was but to the outer and lesser mysteries were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And if after a sufficient time of probation a twelvemoneth was the least they were adjudged meet to be admitted to the greater and more secret mysteries they were then called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whereto there seemeth to be some allusion as there is frequently to sundry other customes and usages of the Heathens even in the holy scriptures themselves But whether they were admitted to their lesser or the greater mysteries strait order was evermore taken with them by Oaths Penalties and otherwise as strong as could be devised that they should by no means reveal
word sufficiently to save our souls if we will believe but not to solve all our doubts if we will dispute The Scriptures being written for our sakes it was needfull they should be fitted to our capacities and therefore the mysteries contained therein are set forth by such resemblances as we are capable of but farr short of the nature and excellency of the things themselves The best knowledge we can have of them here is but per speculum and in aenigmate 1 Cor. 13. as it were in a glass and by way of riddle darkely both God teacheth us by the Eye in his Creatures That is per speculum as it were by a glass and that but a dimme one neither wherein we may read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 some of the invisible things of God but written in small and out-worne characters scarce legible by us He teacheth us also by the Eare in the preaching of his holy word but that in aenigmate altogether by riddles darke riddles That there should be three distinct persons in one essence and two distinct natures in one person That virginity should conceive Eternity be born Immortality dye and Mortality rise from death to life That there should be a finite and mortall God or an infinite and Immortall man What are all these and many other more of like intricacy but so many riddles 16. In all which that I may from the premises inferr something of Use we should but cum ratione insanire should we go about to make our Reason the measure of our Faith We may as well think to graspe the earth in our fists or to empty the sea with a pitcher as to comprehend these heavenly mysteries within our narrow understandings Puteus altus the well is deep and our buckets for want of cordage will not reach neer the bottome We have use of our Reason and they are unreasonable that would deny us the use of it in Religion as well as in other things And that not only in Agendis in matters of duty and morality wherein it is of a more necessary and constant use as the standard to regulate our judgements in most cases but even in Credendis too in such points as are more properly of Faith in matters doctrinal and dogmatical But then she must be imployed only as an handmaid to Faith and learn to know her distance Conférre and Inférre those are her proper tasks to conferr one Scripture with another and to inferr conclusions and deduce instructions thence by clear Logical discourse Let her keep within these bounds and she may do very good service But we marr all if we suffer the handmaid to bear too great a sway to grow petulant and to perke above the Mistress 17. It hath been the bane of the Church and the original of the most and the most pernicious errors and heresies in all ages that men not contenting themselves with the simplicity of beleeving have doated too much upon their own fancies and made Reason the sole standard whereby to measure both the Principles and Conclusions of Faith It is the very fundamental errour of the Socinians at this day No less absurdly then as if a man should take upon him without Mathematical instruments to take the just dimensions of the heavenly bodies and to pronounce of altitudes magnitudes distances aspects and other appearances only by the scantling of the Eye Nor less dangerously then as if a Smith it is S. Chrysostomes comparison should lay by his tongs and take the iron hot from the forge to work it upon the anvil with his bare hands Mysteries are not to be measured by Reason That is the first Instruction 18. The next is That forasmuch as there are in the mystery of Christianity so many things incomprehensible it would be safe for us for the avoiding of Errors and Contentions and consequently in order to those two most precious things Truth and Peace to contain our selves within the bounds of sobriety without wading too farr into abstruse curious and useless speculations The most necessary Truths and such as sufficed to bring our forefathers in the primitive and succeeding times to heaven are so clearly revealed in scripture and have been so universally and constantly consented unto by the Christian Church in a continued succession of times as that to doubt of them must needs argue a spirit of pride and singularity at least if not also of Strife and Contradiction But in things less evident and therefore also less necessary no man ought to â—e either too stiffe in his own private opinion or too peremptory in judging those that are otherwise minded But as every man would desire to be left to his own liberty of judgement in such things so should he be willing to leave other men to their liberty also at least so long as they keep themselves quiet without raising quarrels or disturbing the peace of the Church there-abouts 19. As for example Concerning the Entrance and Propagation of Original sin the Nature Orders and Offices of Angels The Time Place and Antecedents of the last judgement The consistency both of Gods immutable decrees with the contingency of second causes and of the efficacy of Gods grace with the freedom of Mans will c. In which and other like difficult points they that have travelled farthest which desire to satisfie their own curiosity have either dasht upon pernicious Errors or involved themselves in inextricable difficulties or by Gods mercy which is the happiest loose from such fruitless studies have been thereby brought to a deeper sense of their own ignorance and an higher admiration of the infinite majesty and wisdome of our great God who hath set his counsels so high above our reach made his wayes so impossible for us to finde out That is our second Instruction 20. There is yet another arising from the consideration of the greatness of this Mystery That therefore no man ought to take offence at the discrepancy of opinions that is in the Churches of Christ amongst Divines in matters of Religion There are men in the world who think themselves no babes neither so deeply possest with a spirit of Atheisme that though they will be of any Religion in shew to serve their turns and comply with the times yet they are resolved to be indeed of none till all men be agreed of one which yet never was nor is ever like to be A resolution no less desperate for the soul if not rather much more then it would be for the body if a man should vow he would never eat till all the Clocks in the City should strike Twelve together If we look into the large volumes that have been written by Philosophers Lawyers and Physicians we shall finde the greatest part of them spent in disputations and in the reciting and confuting of one anothers opinions And we allow them so to do without prejudice to their respective professions albeit they be conversant about things measurable by Sense or
on that behalf But he that suffereth for his errour or disobedience or other rashness buildeth his comfort upon a sandy foundation and cannot better glorifie God and discharge a good conscience then by being ashamed of his fault and retracting it 21. Seventhly hereby we expose not our selves onely which yet is something but sometimes also which is a far greater matter the whole Reformed Religion by our default to the insolent jeers of Atheists and Papists and other profane and scornful spirits For men that have wit enough and to spare but no more religion then will serve to keep them out of the reach of the Laws when they see such men as pretend most to holinesse to run into such extravagant opinions and practises as in the judgement of any understanding man are manifestly ridiculous they cannot hold but their wits will be working and whilest they play upon them and make themselves sport enough therewithal it shall go hard but they will have one fling among even at the power of Religion too Even as the Stoicks of old though they stood mainly for vertue yet because they did it in such an uncouth and rigid way as seemed to be repugnant not only to the manners of men but almost to common sence also they gave occasion to the wits of those times under a colour of making themselves merry with the Paradoxes of the Stoicks to laugh even true vertue it self out of countenance 22. Lastly for why should I trouble you with any more these are enow by condemning sundry indifferent things and namely Church-Ceremonies as unlawful we give great scandal to those of the Separation to their farther confirming in that their unjust schisme For why should these men will they say and for ought I know they speak but reason why should they who agree so well with us in our principles hold off from our Conclusions Why do they yet hold communion with or remain in the bosome of that Church that imposeth such unlawful things upon them How are they not guilty themselves of that luke-warme Laodicean temper wherewith they so often and so deeply charge others Why do they halt so shamefully between two opinions If Baal be God and the Ceremonies lawful why do they not yield obedience cheerful obedience to their Governours so long as they command but lawfull things But if Baal be an Idol and the ceremonies unlawfull as they and we consent why do they not either set them packing or if they cannot get that done pack themselves away from them as fast as they can either to Amsterdam or to some other place The Objection is so strong that I must confesse for my own part If I could see cause to admit of those principles whereon most of our Non-conformers and such as favour them ground their dislike of our Church-Orders and Ceremonies I should hold my self in all conscience bound for any thing I yet ever read or heard to the contrary to forsake the Church of England and to fly out of Babylon before I were many weeks older 23. Truely Brethren if these unhappy fruits were but accidentall events onely occasioned rather then caused by such our opinions I should have thought the time mis-spent in but naming them since the very best things that are may by accident produce evil effects but being they do in very truth naturally and unavoidably issue therefrom as from their true and proper cause I cannot but earnestly beseech all such as are otherwise minded in the bowels and in the name of the Lord Iesus Christ and by all the love they beare to Gods holy truth which they seem so much to stand for to take these things into their due consideration and to lay them close to their consciences And as for those my brethren of the Clergie that have most authority in the hearts of such as byasse too much that way for they only may have some hope to prevail with them the rest are shut out by prejudice if I were in place where I should require and charge them as they will answer the contrary to God the Church and their own consciences that they would approve their faithfulness in their ministry by giving their best diligence to informe the judgments of Gods people aright as concerning the nature and use of indifferent things and as in love to their souls they are bound that they would not humour them in these their pernicious errours nor suffer them to continue therein for want of their rebuke either in their publick teaching or otherwise as they shall have opportunity thereunto 24. But you will say If these things were so how should it then come to passe that so many men pretending to godliness and thousands of them doubtless such as they pretend for it were an uncharitable thing to charge them all with hypocrisie should so often and so grievously offend this way To omit those two more universal causes Almighty Gods permission first whose good pleasure it is for sundry wise and gracious ends to exercise his Church during her warfare here with heresies and schisms and scandals And then the wiliness of Satan who cunningly observeth whither way our hearts incline most to looseness or to strictness and then frameth his temptations thereafter So he can but put us out of the way it is no great matter to him on whether hand it be he hath his end howsoever Nor to insist upon sundry more particular causes as namely a natural proneness in all men to superstition in many an affection of singularity to goe beyond the ordinary sort of people in something or other the difficulty of shunning one without running into the contrary extreme the great force of education and custome besides manifold abuses offences and provocations arising from the carriage of others and the rest I shall note but these two only as the two great fountains of Errour to which also most of the other may be reduced Ignorance and Partiality from neither of which God 's dearest servants and children are in this life wholy exempted 25. Ignorance first is a fruitful mother of Errour Ye erre not knowing the scriptures Matth. 22. Yet not so much grosse Ignorance neither I mean not that For your meer Ignaro's what they erre they erre for company they judge not all neither according to the appearance nor yet righteous judgment They only run on with the herd and follow as they are lead be it right or wrong and never trouble themselves farther But by Ignorance I mean weakness of judgment which consisteth in a disproportion between the affections and the understanding when a man is very earnest but withall very shallow readeth much and heareth much and thinketh he knoweth much but hath not the judgment to sever truth from falsehood nor to discern between a sound argument and a captious fallacy And so for want of ability to examine the soundness and strength of those principles from whence he fetcheth
they do edifie they are not onely lawful but expedient too and we may do them But when they edifie not but destroy though they be lawful still yet are they not expedient and we may not do them All things are lawful but all things edifie not 23. To this edification it appeareth S. Paul had a great respect in all his actions and affairs We do all things brethren for your edifying 2 Cor. 12. And he desireth that all other men would do so too Let every man please his neighbour for his good unto edification Rom. 15.2 and that in all the actions of their lives Let all things be done to edifying 1 Cor. 14. It is the very end for which God ordained the ministery of the Gospel the edifying of the body of Christ Ephes. 4. and for which he endowed his servants with power and with gifts to enable them for the work the power which God hath given us for edification 2 Cor. 13. Whatsoever our callings are whatsoever our power or guifts if we direct them not to Edification when we use them we abuse them 24. But then what is Edification for that we are yet to learn The word is metaphorical taken from material buildings but is often used by our Apostle in his Epistles with application ever to the Church of God and the spiritual building thereof The Church is the house of the living God All Christians members of this Church are as so many stones of the building whereof the house is made up The bringing in of unbeleevers into the Church by converting them to the Christian faith is as the fetching of more stones from the quarries to be layed in the building The building it selfe and that is Edification is the well and orderly joyning together of Christian men as living stones in truth and love that they may grow together as it were into one entire frame of building to make up the house strong and comely for the masters use and honour 25. I know not how it is come to pass in these later times that in the popular and common notion of this word in the mouths and apprehensions of most men generally Edification is in a manner confined wholy to the Understanding Which is an errour perhaps not of much consequence yet an errour tho and such as hath done some hurt too For thereon is grounded that Objection which some have stood much upon though there be little cause why against instrumental musick in the service of God and some other things used in the Church that they tend not to edification but rather hinder it because there cometh no instruction nor other fruit to the understanding thereby And therefore ought such things say they to be cast out of the Church as things unlawful A conclusion by the way which will by no means follow though all the premises should be granted for it is clear both from the words and drift of the Text that Edification is put as a meet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indeed of Expediency but not so of lawfulness And therefore from the unserviceableness of any thing to Edification we cannot reasonably infer the unlawfulness thereof but the Inexpediency only But to let go the inconsequence that which is supposed in the premises and laid as the ground of the objection viz. that where the understanding is not benefited there is no Edification is not true The objecters should consider that whatsoever thing any way advanceth the service of God or furthereth the grouth of his Church or conduceth to the increasing of any spiritual grace or enliving of any holy affection in us or serveth to the outward exercise or but expression of any such grace or affection as joy feare thankfulness cheerfulness reverence or any other doubtless every such thing so far forth serveth more or less unto Edification 26. The building up of the people in the right knowledge of God and of his most holy truth is I confess a necessary part of the worke and no man that wisheth well to the worke will either despise it in his heart or speak contemptibly of it with his mouth yet is it not the whole work tho no nor yet the chiefest part thereof Our Apostle expressly giveth charity the preheminence before it knowledge puffeth up but charity edifieth And for once he speaketh of Edification in his Epistles with reference to knowledge I dare say he speaketh of it thrice with reference to peace and brotherly Charity or condescension The truth is that Edification he so much urgeth is the promoting and furthering of our selves and others in truth godliness and peace or any grace accompanying salvation for the common good of the whole body S. Iude speaketh of building up our selves and S. Paul of edifying one another And this should be our daily and mutual study to build up our selves and others in the knowledge of the truth and in the practise of godliness but especially to the utmost of our powers within our several sphears and in those stations wherein God hath set us to advance the common good by preserving peace and love and unity in the Church 27. The instructions corrections or admonitions we bestow upon our private brethren the good examples we set before them our bearing with their infirmities our yielding and condescending from our own power and liberty to the desires even of private and particular men is as the chipping and hewing and squaring of the several stones to make them fitter for the building But when we do withall promote the publick good of the Church and do something towards the procuring and conserving the peace and unity thereof according to our measure that is as the laying of the stones together by making them cowch close one to another and binding them with sillings and cyment to make them hold Now whatsoever we shall finde according to the present state of the times places and persons with whom we have to do to conduce to the good either of the whole Church or of any greater or lesser portion thereof or but of any single member belonging thereunto so as no prejudice or wrong be thereby done to any other that we may be sure is expedient for that time 28. To enter into particulars when and how far forth we are bound to forbear the exercise of our lawful liberty in indifferent things for our brothers sake would be endless When all is said and written in this argument that can be thought of yet still as was said much must be left to mens Discretion and Charity Discretion first will tell us in the general that as the Circumstances alter so the expediency and inexpedieny of things may alter accordingly Quaedam quae licent tempore loco mutato non licent saith Seneca There is a time for every thing saith Solomon and a season for every purpose under heaven Hit that time right and what ever we do is beautiful but
that fault when you finde another of those holy Angels so very shy in a case of that nature Who when Iohn fell at his feet with the intent to worship him timely and severely forbad him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 see thou do it not at any hand I am but thy fellow-servant that honour belongeth to our Master onely and not to me worship God And how did Paul and Barnabas bestir themselves at Lystra when the people began to deifie them and were preparing Oxen and garlands to sacrifice to them As soon as ever they heard of it in token of grief and detestation they rent their clothes and in all haste ran in among the people crying out Sirs what do you mean Why do you thus Mistake not your selves nor us Neither are we Iupiter and Mercury as you suppose neither if we were are Iupiter and Mercury Gods But we men subject to like passions both of sin and misery with you and they but Idols and Vanity 18. There is yet a fourth thing whereof I cannot but intreat you to be exceeding wary above all the rest Not that it is worse nor perhaps simply so ill as some of those afore-named but that it is in some respects more dangerous as being for the most part less suspected then they and not altogether so easie to be discerned as they And that is this That we beware by all means we do not indeed manage our own quarrels whilest we pretend to stand for the glory of God Is it not enough for us to doat upon our own wilde fancies as Pigmalion did upon the image himself had carved Enough when we have embraced some fond conceipt upon weak grounds through ignorance or prejudice to contend with some acrimony for it Enough having perhaps over-shot our selves in some speech or action rashly to set our selves to maintain it for our credits sake when our hearts can tell us all was not right but we must needs draw in God and make him a party in the business as if the cause were his as if in all we had said or done we had sought nothing more then him and his glory nothing less then our selves and our own interest Alas what a pity it is nay what a shame that Conscience Religion the honour of God and the vindicating of his glory should be made a stale to disloialty sacriledge sedition faction or private revenge Yet so it is daily and so it ever was and so it ever will be more or less whilest the World standeth In nomine domini you know the old saying and what a world of errours and mischiefs men have been led into under that notion Those words are used pro formâ and set in the beginning of the Instrument when all that followeth after in the whole writing contain nothing but our own wills Time was when they that killed the Apostles thought they did God a piece of good service in it and when our Apostle before his conversion made havock of the Church it was the zeal of Gods glory that so bemadded him Concerning zeal persecuting the Church And neither of these I take it a pretended zeal but true and real that is to say not counterfeit though erroneous 19. But as in all Monopolies there is a pretension of some common good held forth to make them passable when as in most of them it may be there is no good at all intended to the publick but private lucre onely or at the best together with some little good to the publick such an apparance withal of private interest over-ballancing it as that wise men justly fear they will prove rather mischievous then beneficial taken in the whole lump So doubtless many times zeal of Gods glory is unconscionably pretended where either it is not at all but in shew or at leastwise mingled with such a strong infusion of corrupt partiality and self-seeking as sowreth it extremely and rendreth it very inexcusable How did the Pharisees and other Iews juggle with the poor man that had been born blind Ioh. 9. seeking to worke upon him with fair words and pretences Give God the praise c. when at the same instant they did most wickedly endeavour to obscure the glory of that miraculous cure which Christ had wrought upon him in giving him his sight 20. It were no hard matter if the time would suffer or indeed if the times would suffer to set before you variety of instances even unto satiety But I shall only give you a taste in two both concerning matters Ecclesiastical the one in point of Government the other of Worship For Church-Government who knoweth not on the one side how in some former ages one man taking the advantage of every opportunity whereof the ambitions and factions of Princes and Bishops in every age afforded good store to lift up himself still higher and higher hath perked himself up at length in the Temple of God there bearing himself as God or a vice-god at least stretching his Diocess over the whole world and challenging a Monarchical superintendency over the universal Church of Christ as Oecumenical Pastour or Christs Vicar-general upon earth And who seeth not on the other side how busie some spirits have been in this last age and a very little before to draw all down to such a Democratical parity for such indeed it is and not Aristocratical as they would fain have the world believe it to be as was never practised nor for any thing appeareth in the ancient histories and monuments of the Church ever so much as heard of in any setled Church in Asia Europe or Africa for fifteen hundred years together Both sides pretend from Scripture and for the glory of God both and that with equal confidence and for ought I know upon equal grounds that is to speak plain no grounds at all for either For no man yet on either side hath been able to make it sufficiently appear from clear evidence of Scripture or Reason that it is the pleasure of God to be glorified by either of those new devises 21. Likewise in point of publick worship How just the blame is on either side I dispute not that is not now the business But some have been blamed for bringing into the Church new forms and Ceremonies or which is all one in the apprehensions of men that consider not much and so is liable to the same censure for reviving old ones but long dis-used and forgotten and other-some have been blamed for seeking to strip her both of old and new and to leave her starke naked of all her ornaments and outward formalities In this case also as in the former the glory of God is pretended on both sides Those thinking their way maketh most for the honour of God as adding decency and solemnity to his service and these theirs as better suiting with the simplicity of the Gospell 22. Methinks dust and ashes that we are we should tremble to make so bold with
delicate eare But if it should be very much out of tune it would be harsh and grate even a thick and vulgar eare But say all the instruments should be perfectly well tuned yet if the men should not agree what to play but one would have a grave Pavane another a nimbler Galliard a third some frisking toy or Iigg and then all of them should be wilful none yield to his fellow but every one scrape on his own tune as loud as he could what a hideous hateful noise may you imagine would such a mess of Musick be No less odious to God and equally grievous to every godly man it is when such voices as these are heard in the Church I am of Paul and I of Cephas and I of Apollo When as it is now growen with us one Pamphleter must have the Church governed after this fashion another after that Twenty several models and platforms of government just as one of our own Poets of good note in his time hath long since described Errours Children a numerous brood but never a one like other saving only in this that they were all ill-favoured alike And these Models printed and published to the world and dispersed through all parts of the kingdom and ecchoed in the pulpits to the manifest dishonour of God the deep scandal of the reformed Religion and eternal infamy both of our Church and State and God knoweth what other sad and desperate consequents in future if some speedy and effectuall course be not taken to repress the unsufferable licenciousness both of our Presses and Pulpits 31. But I will repress my self howsoever Indignation though just may carry a man into a digression ere he be aware though I do not perceive that I have yet digressed very much To return therefore As I have heard those words of the last Psalm read monethly in our Churches Praise him upon the well tuned Cymbals praise him upon the loud Cymbals it hath often come into my thoughts that when we intend to glorifie God with our Cymbals it should not be our only care to have them loud enough but our first care should be to have them well-tuned els the lowder the worse Zeal doth very well there is great yea necessary use of it in every part of Gods service The Cymbal will be flat it will have no life nor spirit in it it will not be loud enough without it But if meekness peaceableness and moderation do not first put the Cymbal into good tune the loudness will but make it the more ungraceful in the player the more ungrateful to the hearer 32. But I will pursue this Metaphor no further There is another Metaphor also much used by our Apostle that of Edification He would have all things in the Church done to Edifying And if you will take the pains to examine it you shall finde that most times where he speaketh of glorifying God he doth it with reference to Edification and most times where he speaketh of Edifying he doth it with reference to those mutual respects and charitable offices whereby we apply our selves to our brethren for the maintenance of peace and unity That passage for example before mentioned and of all other the most obvious in this argument Whether ye eat or drink or whatsoever else ye do let all be done to the glory of God is meant especially in the case of brotherly condescension in yielding somewhat to the infirmities of our brethren for charities sake where in godly wisdom we shall see it expedient so to do for theirs our own or the common good as is evident from the whole frame of his discourse there And so it is here also He speaketh of bearing the infirmities of our weaker brethren vers 1. of not pleasing our selves but each man pleasing his brother for his good unto edification vers 2. of receiving one another by Christs example vers 7. and he cometh in among with this votive prayer that God would grant them to be like minded one unto another that so by their unanimity they might glorifie God That is that their like-mindedness might serve to Gods glory in the edification of their brethren 33. Now if that which best edifieth the Church do also most glorifie God as these and the like passages seem to import then certainly not by many things is God more glorified then by Peace Love and Concord sith few things edifie more then these do As to the use of Edification Knowledge that seemeth to be all in all with some is very little or nothing in comparison or but a puffe to Charity It may swell look big and make a shew but Charity doth the deed S. Paul was a wise Master-builder and knew what belonged to the worke as well as another and he when he speaketh of compacting the Church into a building mentioneth the edifying of it selfe in love Eph. 4. It hath been my hap heretofore more then once yet both times led thereunto by the Texts to insist somewhat upon this Metaphor which maketh me the unwillinger to dwell upon it the third time Yet sith it appeareth to have been of so frequent and familiar use with our Apostle and is withall so pertinent both to the process of his discourse in this place and to the business now in hand I cannot but desire to press it a little farther and that in two respects especially and both of them very considerable in building to wit Dispatch and Strength 34. For Dispatch first No man that goeth about a building but would willingly get it up as fast as he can without any delay or let more then needs must Now where the workmen and labourers layers fillers servers and the rest agree fairely first to do every man what belongeth to him in his own office and then to further every one another in theirs the work goeth on and getteth up apace But if they once begin to fall out one with another then are they ready to hinder and to cross one another and then the work standeth When one of them hath laied a course in the wall up steppeth another and pulleth the stones all asunder and throweth them down One saith it shall be thus another starteth up and sweareth it shall not be so but thus and then they grow to hot words and from words to blowes and so instead of pointing the wall fall a thrusting their trowels in one anothers faces How should the work go an end now think you with any good expedition When one buildeth and another pulleth down what profit have they then but labour saith the wise son of Sirac Eccl. 34. A great deal of noise and a great deal of bustle but little worke done It is even so in all other things distraction ever hindereth business The vessel must needs move slowly when some of them that sweat at the Oare ply with all the strength they have to thrust her Eastward and other some of them ply