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heaven_n	holy_a	lord_n	spirit_n	6,929	5	4.9769	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A88695	The persecuted minister, in defence of the ministerie, the great ordinance of Jesus Christ. Setting forth the severall names of Apostles, prophets, &c. [brace] 1. That there is a ministerial office. 2. That the sacrament of baptisme by a lay-person is invalid. 3. That necessity is no plea. 4. That the long omission of the Lords Supper is unwarrantable. With many other things, plainly and methodically handled / by William Langley late of S. Maryes in the city of Lichfield, minister ...	Langley, William, b. 1609 or 10.	1656 (1656)	Wing L408; Thomason E860_4; ESTC R202682	143,990	208

the Prophet Jeremiah Jer. 1.6.7 O Lord God behold I cannot speak for I am but a childe c. Thus it was with Saul afterwards Paul Acts 9.6 And he trembling c. Mans nature is ready to take enough and too much to it self God therefore in his wisdome puts a bridle into this corrupt nature of man and maketh it astonished lest it should presume and boast too much of it self and how can he preach the feare and reverence of the Lord that was never cast down in the admiration of Gods glory and majesty but thrusts himself vainly and proudly into the Ministery not considering whose message he brings and whose person he represents to assume this calling without a call is extreme boldnesse and sinful presumption For if a man would consider Gods greatnesse and his own vilenesse he durst not thus attempt it Upon that forementioned Text Eod. loc Isay 6.5 Master Perkins maketh this use Let us see saith he the monstrous presumption of such as dare venture rashly into the Ministery to tread upon the holy ground of God with unclean feet to handle the holy things of God with unwashen hands for what is it to enter into the Ministery but to enter into the presence of the great King If God rebuked Moses for stepping too hastily to the bush where his presence was how will God check the consciences of such as carelesly rush into the Ministery and to Gods holy Table where God is present in a farre more excellent manner than he was in the bush Such as assume this calling are guilty of intrusion and presumption Calvin on the 2d of the Acts and the 2d verse And there came a sound from heaven as of a rushing mighty wind and it filled all the house where they were sitting this saith he was to terrifie them and to make them humble for the Lord respects the lowlinesse of his servants and dwells with them that are of meek spirits he resists the proud but gives grace to the humble Jam. 4.6 Fiftly it is a mocking of God to pretend a Commission and have it not to seem to do Gods publique work without a warrant to put their hands to the plough and not sent by him Accipite saith Christ Receive the holy Ghost not assumite Take it to your selves it is sad and to be lamented when men make sin a trifle and mock God to serve their own turns Jer. 23.21 Sixtly God punisheth this kinde of practise One censures it a deed worthy of many deaths he is perhaps too severe but this I am sure of God makes a King a Leper for attempting it but one act of it and but once Saul would play the Sacrificer but his seed for this sin was thrown from his Throne God himself hath punished it in some with death as in Vzza and in the Bethshemites it is thought of Origen a man of extraordinary parts that his many errours were as Gods judgements on him for his presumption in this particular Let not the bold Bethshemites looke into the Arke or Huzzah handle it if they love their lives Thus have I briefly discovered the greatnesse of their sin that thrust themselves into the calling of the Ministery without lawfull ordination or deputation thereunto CHAP. VI. That the Sacrament of Baptism lawfully administred ought not to be reiterated OF this judgment is Zanchy Credimus praeterea fid de Christ relig de Bapt. 6. sicut Circumcisio in carne semel tantùm fiebat sic Baptismum aqua qui circumcisioni successit semel ritè ac legitimè susceptum non esse denuò repetendum Furthermore we believe that as Circumcision was done onely once in the flesh So the Baptism of water which succeeded circumcision being once rightly and lawfully received Beza de spir Sanct. cap. 4. ought not againe to be repeated Of the same opinion is Beza Jam verò quum quisquis semel Christo verè datus est quamvis interdum deflectat nunquam tamen for as ej●ciatur ac perinde satis sit semel receptum esse c. There are Reasons rendred for this First because there is no commandment for the reiteration of it Circumcision in whose room Baptism succeeded was not to be reiterated Secondly lawfully done by a call'd Minister according to Christs institution is not to be accounted frustrate Thirdly as carnall generation is but once so our Spirituall regeneration or ingrafting into the Church is but once to be performed Fourthly the signification force use and fruit of Baptisme continues not for a time but the whole Life of the party baptized Confes of the Chur. of Belg Ar. 34. of Bapt. Confes of Bob. ch 12. of Bapt. Beza Quest. Resp This is seen by the confession of Reformed Churches To such as are once truly baptized into the Church of Christ there ought not to be any reiteration of Baptisme Now if it be performed by Heretiques that deny the principles of doctrine and corrupt the essentiall forme of Baptism as the Arians Samosatenians and others that are not sincere in the doctrine of the Trinity such ought to be baptized again the first being of no validity for the essentiall forme being taken away the matter it selfe is also taken away and this is no rebaptization but the Administration of the true Baptisme If done by some Hereticks as the Novatians Donatists Quest Istos igitur rebaptizares Resp. Imò Christi Baptismonanquam bapt●z●tos bapt●zarem sid de Christ relig de Bapt. cap 6. or Papists who erre out of the way of truth in some part of doctrine and using many needlesse and superstitious ceremonies yet using the publique Ministery and essentiall forme of the institution such ought not to be baptized againe But where it is not done according to the form of Baptism denying the Trinity or by a lawfull Minister of the Gospell such ought to be baptized againe We have already proved it no Sacrament and therefore Zanchy's rule will follow Semel ritè ac legitimè susceptum non esse denuo repetendum We read not that the Apostles did ever baptize any except those which Paul did baptize who had not been rightly baptized For saith he Observat Aph 6. Non enim intelleximus qui ritè baptizati fuerant eos postmodum fuisse rebaptizatos sed qui vero baptismo praecedente Scilicet vera de Deo Patre Filio Spiritu Sancto doctrina baptizati non fuerant For we meant not that they which were rightly baptized were afterwards baptized againe but they which were not baptized with true Baptism where the true doctrine of God the Father the Sonne and the Holy Ghost went before it they after Paul had taught them the true and sound doctrine of Christ then they tooke true Baptisme and after Baptisme by the laying on of hands received the Holy Ghost and the gifts thereof and this to speak properly was indeed not to be rebaptized but to be truly baptized Which saith he is not repugnant

authority of sin whereby it detained men under condemnation Calvin in loc Captivitas hîc est nomen collectivum pro captivis hostibus significat quod Deus in suam potestatem hostes redegerit The second fruit of his Ascension 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He gave gifts unto men The Heb reads it Lakachta Mattanoth Baadam Thou hast received gifts speaking to ●hrist in the second Person Psal 68.18 betwixt receiving and giving there is a vast difference To reconcile the Prophet and Apostle for Gods words admit of no contradictions Hieromes answer may suffice any sober Christian Hieron in Psal 68. David speaks of this donation in time to come but S. Paul as already past and accomplished Thou hast received gifts à Patre hominibus distribuenda Zanch. in Eph. 4. from the Father to be given to men and behold in the Gospel the performance dedit he gave he received that he might give such a reading we finde Exod. 25.2 Speak unto the children of Israel that they receive an offering for me that is according to the translation of our present Church Bible they that bring Bibl Hen. 8. where receiving as Abenezra noteth is giving Castalion Genebr in Psal 68. Calvin in loc and so S. Paul alluding rather to the sense than to the words of David saith He gave gifts unto men Calvin speaks to the same purpose Rem potius ipsam sequitur c. Christ saith August August in Psal 68. is said to receive gifts in that his members received them Mat. 25.40 In as much as ye have done c. As he was man he received gifts on earth as God Aquin. in loc he gave gifts in heaven the first I conceive is more agreeable to the minde of the Holy Ghost whosoever desireth further satisfaction may consult Calvin and Beza But it may be further demanded Quest how Christ is said to give some Apostles c. when elswhere we read that God the Father ordained them 1 Cor. 12.28 and in the same Chapter the Spirit works all these offices I answer Answ 1 from the Person in the text we are taught three things First that all the works of the holy Trinity quoad extra without it self are common and communicable to every Person of the three according to that rule In operibus ad extra tres personae operantur simul servato ordine personarum in operando for we finde that Redemption Acts 20.28 Sanctification 1 Pet. 1.2 is ascribed to the Father Creation John 1.3 and Sanctification 1 Cor. 1.2 is ascribed to the Son Creation Psal 33.6 and Redemption Ephes 4.30 is ascribed to the Holy Ghost joyntly all to each 1 Cor. 6.11 The changing of the persons is usuall in the Bible S. Peter affirmeth that the Word of God was written by the Holy Ghost but S. Paul saith Heb. 1.1 that God the Father in old times spake by the Prophets Secondly we may learn that God the Son is equall in power might and mercy to the Father the Persons diversity alters not the sacred identity He being ascended above all heavens giveth gifts unto men The Creation of the world Col. 1. and his omnipotency Mat. the last his omnisciency forgivenesse of sins divine adoration and a plenary donation of gifts to his Church doe bespeak him God the true God To lay down some particular instances the works which none can doe but God alone are ascribed to him to wit to create and preserve Joh. 1.3 5.17 Col. 1.16 Heb. 1.2 3. to redeem 1 Cor. 1.30 1 Thes 1.10 to blot out iniquities Mat. 9.6 to search the heart Mat. 9.4 Mark 2.8 14.13 to hear our prayers Joh. 14 14. to quicken Joh. 5.27 to judge Joh. 5.22 Moreover the miracles which he wrought by his own power according to that prophesie Esa 53.5 6. unto which also even Christ himself sendeth us Joh. 10.25 Mat. 11.4 5. and for the working whereof he gave power to his Apostles Mat. 10.8 Moreover those attributes which doe agree onely to the nature of God and are ascribed unto him as eternal Mic. 5.2 almighty Joh. 3.31 infinite Mat. 18.20 King of kings Rev. 19.26 Saviour Mat. 1.21 and the rest testifie him to be God by nature I might adde Scripture wherein the Divinity of Christ is proved Esa 9.6 Judg. 6.11 Mat. 16 16. John 20.28 Rom. 9 5. 1 John 5.20 1 Tim. 3.16 In which places Christ is absolutely called God and the name JEHOVAH given to him From the Person Ipse saith Calvin is signified First that it is not a humane invention but a holy institution of Christ Secondly that the Apostles did not chuse themselves but were chosen of Christ Thirdly that none are fit for such a work but those that are set apart by Christ But how is Christ said to give some Apostles Quest and Prophets after his Ascension when we read that on earth he chose his Apostles Mat. 10 gave them a Commission to preach and after his resurrection confirmed them by breathing on them and giving them the Holy Ghost John 20.21 They were sent Answ fitted and qualified whilst Christ was on earth but after his ascension they received the gifts of the Holy Ghost after a more glorious manner and in a farre greater measure Leo. Eadem semper virtus charismatum quaemvis non eadem semper mensura Donorum They had tasted of the Spirit before but at the day of Pentecost they were filled with the holy Ghost they had infusion but then diffusion and effusion as one speaks who distinguisheth the gifts of the holy Ghost by Infusion Diffusion Effusion Again they received the gifts of the Holy Ghost after a farre more glorious manner multitudes were witnesses of its descending upon them in visible forms of cloven and fiery tongues the substance of the Spirit was invisible the signe visible there must not be onely a tongue eloquence and utterance but fiery tongues courage and zeal Vt fervor discretionem erigat Bern. serm 23. in Gant discretio fervorem regat That zeale may lead discretion and discretion govern zeal If Christ had given his Apostles onely cloven tongues and not fiery they should have been full of knowledge but void of zeal if fiery tongues and not cloven they should have abounded with zeale but not according to knowledge Christ therefore did send down the Spirit in fiery and cloven tongues Thus much of the Person Secondly from the Act in the text pointing out the ordaining and setting apart men for the work of the Ministery is held forth the free and unlimited love of Christ So Placid and Jacob de Val. who besides many pledges of his love freely and undeservedly bestowes on his Church garments of divers colours some excelling in explication some in application some in determination of School-doubts some judicious in informing the understanding others powerful in reforming the will and affections some the sons of consolation others of thunder some construing the Scriptures

to spare this plea and let some other speak for you alienus laudet te non os tuum it would sound better in your neighbours mouths take heed to your selves I beseech you take heed that you doe not welcome Religion under a wrong notion there is an Idol called Self set up in every corner and men fall down worship it this is Englands great abomination men thinking themselves something when they are nothing mistaking the means of grace and holinesse for grace and holinesse it self formality and meer outsidenesse in Religion are those things which breed so many miscarriages amongst us Here in effect thou hast bestiam Pharmacopolae that Julian the Pelagian upbraided S. Augustine with the Beast that the Apothecary promised his Patient of wonderful virtue which afore morning was come had eaten up her self Doe you desire a description of true virtue He tell you Brevis vera descriptio virtutis est ordo amoris saith S. Augustine it is nothing else but the ordering of our love Religion is the Jewell of the Ring and consisteth of two parts Faith and Works the latter demonstrates the former You know S. James his rule Shew me thy faith by thy Works Believe it it is a notable hypocrisie to boast of Religion Thus did the Pharisees Joh. 8. The varnish of their own hypocrisie did delude them so that they grew in love with their seeming virtues and Narcissus-like were enamoured of their own shadows Every man saith Luther hath a Pope bred in him an opinion of his own works albeit there be in him no reall virtue and true substance as wickedness so this devil of conceitednesse is the ruine of thousands a speckled Pharisee is all one to God as a spotted Publican he dislikes the hot feaver and inflammation of hypocrifie aswell as the cold palsie and shaking-fits of impiety there is a Generation of men that are so proud of their worth and puffed up with vain conceit that when the rod of God is shaken over the heads of a Nation they make themselves the onely men that are fit to stand in the gap They blaze the honour of their Ministers preaching to be so full of life that they and onely they know the marrow of the Scriptures and as for their Prayers they think them so effectual as if Elias Spirit were redoubled on them and every one of them a second Elisha What others in charity may give is not modest in you to assume to your selves Prop● io suo ore non sonat laus Let others praise you 2 Cor. 10.18 For not he that commendeth himself is approved but whom the Lord commendeth Prov. 27.2 Let another man praise thee and not thine own mouth a stranger and not thine own lips Saint Paul was so modest that he calleth himself the greatest sinner and the least Saint Saint Peter a sinfull man Luke 5.8 The Centurion one unworthy Luke 7.9 S. Paul a miserable man Rom. 7.24 Yea the best Saints have ever thought themselves the greatest sinners and have condemned none more than themselves Take advice from a poor man the drop that sips in at the leak drowneth the ship aswell as the waves overturn her Many little sands gathered to a great heap have swallowed great vessels Continual drops of rain cause great floods even so those sins we esteem little are heavy enough to sink us to hell Non contemnenda quia parva sed metuenda quia multa Let us not despise our sinnes because they are little but fear them because they are many saith S. Augustine Secondly that a Christians chief Righteousnesse is a righteousnesse without him It is a bold saying of Reverend Luthers Christiana sanctitas non est activa In his Common places sed passiva sanctitas extra nos est justitia non in nobis A Christians righteousnesse is a Righteousnesse without us it is in God whereby we stand righteous before God Hieron Tom. 2.254 All our perfection consists in acknowledging our imperfection All our Righteousnesse in forgivenesse of sins Aug. lib 19. cap. 17. rather than in perfection of virtue I exclude not inherent Righteousness We are Mundi mundandi Clean in part August lib. 9. Conf. cap. 13. and in part to be made clean Vae etiam laud●bili vitae hominum si remotâ misericordiâ discutias eam Woe to the commendable life of man if God set mercy aside in judging it Were ye sensible of your own nothingnesse and did but see your own nakednesse you would never so vainly boast of your acquired holinesse and trumpet forth your selves to be Religious and a Godly partie Pont in 10th of John 2. saith No man ought in this life to justifie and commend himselfe if he consider the time past he hath cause to lament his sins if the time present to blush at his infirmities if at the time to come to fear lest he fall Thirdly a man may go farre in the wayes of Religion and yet for all that fall short of heaven he may be Righteous in respect of others and yet damnable in himself Fourthly the blossoms of profession will not serve without the fruits of a holy practise Gal. 5.25 If we live in the spirit let us walk in the spirit Jam. 2.20 Wilt thou know O vain man that faith without works is dead Jam. 1.26 If any man among you seem to be religious and bridleth not his tongue but deceiveth his own heart this mans Religion is but vain Whiles you style your selves Religious you give a mighty wound unto Religion by your censoriousnesse malice persecution and uncharitablenesse no Characters of Religious persons Would to God you would talk lesse and doe more of goodnesse Where God bestoweth a greater portion of grace he expects a greater proportion of holinesse Let your light shine before men c. Fiftly that is the most dangerous vice that bears the countenance and wears the cloak of virtue As there is an unfeigned zeal of a false Religion Gal. 1.14 so a counterfeit zeal of a true Religion Beware ye be not of the number of those Solomon speaks of Prov. 30.12 that make Religion a faction for there are many in this City go under that name that are unclean and filthy It is seen by sad experience that many poor souls are wofully deluded by a carnal opinion arising from their own conceit and Sathans deceipt I conclude then it is unhandsome to blaze your own goodness you may justly suspect your own sincerity Let your pious charitable deeds commend you Hear the Apostle 1 Cor. 3.18 Let no man deceive himself If any man among you seemeth to bewise in this world let him become a fool that he may be wise But I much admire you excuse not Mr. Butlers marrying of two whom I much honour either you want a handsome excuse or else think it not worthy the taking notice of Did you not hear of it was it not observed what a gap doth this open to disorder

to be Godded with God Christed with Christ but make not Gods law a lanthorn to their feet and light unto their paths Ille sacras Scripturas ritè legit qui vertit verba in opera Welcome light but the Lord encrease the number of them which expound Scripture not in Leaves onely but in Lives also turn Words into Works I might presse this more fully but what hath been said is sufficient I speak not this against any in particular but that you should shew your hatred of those loose dissolute persons who not onely dishonour their profession but endanger others by their bad example I come to the third thing required in a Gospel-Minister and that is mission sending or calling how can they preach except they be sent Neither abilities nor gifts nor a godly life entituleth a man to the Ministerial Function Episcopius and Nicolaides say That a holy life aptitudo ad docendos alios are onely requirable in a Minister but it is otherwise sufficiency of Learning and holy Conversation is not all though they well learn'd and well liv'd yet may they not climbe instantly into the Pulpit and preach they must have an inward Commission from Heaven and outward Ordination on Earth by imposition of hands Saint Paul bids Titus ordain Elders in every City Tit. 1.5 Timothy was ordained by laying on of hands 1 Tim. 4.14 and the Apostle ordained Elders in every Church Acts 14.23 Christ seals his Apostles a warrant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I send you it is not humanum inventum but Divinum institutum authorized under the broad seale of Heaven it is a badge of a false Prophet to come without his Commission Jer. 23.21 I have not sent them yet they ran I have not spoken to them yet they prophesyed Whosoever prophesyeth without licence or authority cometh of himself and we are to take heed of him Albeit there be some question about the manner of Ordination yet in all Ages and in all well-ordered places there have been certain Constitutions and Canons for admitting of men into sacred Orders Never was the pretence of parts and piety thought sufficient to entitle a man a Minister of the Gospel of CHRIST JESUS B●rn Faithfull Shepherd If we run before the Lord call as many doe for profit ease and honour we may go without expectation of good speed begin well and better hope there is to end well They are Thieves that climb into the Church at the window and not at the door No man saith Luther although he be more wise than Solomon or David ought to take this honour unto himself except he be called of God as Aaron Heb. 5.4 though not immediately yet mediately sent by Deputies under him as Timothy and titus Sosthenes and Sylvanus and others in the Primitive Church Acts 14.23 And those saith the Church of England we ought to judge lawfully called and sent which be chosen to this work by such as have publick authority given unto them in the Congregation to call and send Ministers into the Lords Vineyard and they that are thus ordained are said to be ordained by the Holy Ghost Acts 20. ver 28. compared with Acts 14.23 Before the exhibition of Christ in the flesh a sending or calling was necessary termed a separation setting them apart to that office Numb 8.14 2 Chro. 29.11 My sons be not negligent for the Lord hath chosen you Where it is said that the Word of the Lord came to Jeremiah and other Prophets the meaning is not that Jeremiah was gifted onely but besides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a power the Lord gave him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 authority Go speak Lo I have sent thee So great was the modesty of the Prophets that they had need to be urged unto it and threatned if they did not execute their Office which the Lord called them to In the time of the exhibiting of Christ in the flesh none ever durst attempt this Function without a calling thereunto John the Baptist is said to be a man sent of God Joh. 1.6 The Apostles are said to be sent sorth Mat. 10 5. The very word Apostolos comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mitto to send Matthias must be chosen before he take part in the Ministery Acts 1.24 25. S. Paul who was not taught his Gospel by man but by the Revelation of Jesus Christ Gal. 1.12 and Barnabas who was excellently gifted yet besides their gifts they were chosen and set apart to the office of the Ministery Acts 13.2 3. Separate me Barnabas and Saul for the work whereunto I have caued them And when they had fasted and prayed and layd their hands on them they sent them away This we finde was the practise of the Church Acts 14.23 Tit. 1.5 1 Tim. 4.14 The Council of Nice Anno 314. denies those to be Gospel-Ministers that are not sent and ordained and this is the judgment of all Reformed Churches How can they preach except they be sent Ostorodius and others finding this Text say Paulum de suo duntaxat tempore loqui that S. Paul spoke this of his own time But whosoever reads the Professors of Leiden Calv com Beza's annot and Paraeus all say De ordinaria vocatione de●et intelligi it ought to be understood of ordinary vocation for persons ordained by the Apostles might ordain others and that successively Tit. 1.5 2 Tim. 2.2 1 Tim. 4.14 5.22 praedicate that is good but to make ite lawful it goes before How can they preach except c Before we put our hand to the work a calling is first to be had we must passe the Churches hands and not leap over her head there is a necessity of ordination or deputation thereunto lawfully called according to the Rules and Canons of the Gospel To rush without authority of the Church is presumption contempt of superiority breach of order the nurse of confusion the mother of schisme and bane of the Churches peace But I have spoken fully of this in my Part I Chap. V. where I have shewed that it is a grievous sin in such as being not lawfully called offer to take upon them the Ministerial Function I shall answer some Objections and so end this Objections briefly propounded and answered Contrary to what hath been delivered according to the universal judgment and unanimous consent of the most eminent Orthodox Divines Object some are of opinion and they declare their opinion in their practice That there is no distinct Order of Ministers in the Church but that all Christians baptized are equally Ministers and have power to preach the Word of God admin ster the Sacraments and perform other Ministerial offices without any ordination thereunto by prayer imposition of hands or Commission granted by them that have lawfull authority therein by the Law of God and of the Land For proof whereof they alledge 1 Pet. 2 5. Ye also as lively stones are built up a spiritual house an holy Priesthood to offer up spiritual

Fire in their tongues and bent against none more than those that they should love and cherish The poor Britans once tuned forth a sad song to the conquering Romans Etio ter Consuli gemitus Britannorum repellunt nos Barbari ad mare repellit nos mare ad Barbaros c. To the Roman Consul the Britans send Groaning instead of Greeting the Barbarous drive us upon the Sea the Sea beats us back upon the Barbarous hence we are endangered to a double kinde of death either to be drowned or to be killed this is the condition of many how are they tost from post to pillar but especially Ministers who lie liable to the greatest persecutions and those as thick as the fiery Serpents in the wildernesse with their venemous and burning stings Christs Cause and Christ Crosse goe most commonly together but here is our comfort that if these rocks split the bark of our life yet our death is not mors but immortalitas not a death but an entrance to life uncapable of dying You have a sort of men that delight in persecution it is their meat and drink a most unchristian quality and unlike God who bids us be mercifull as he is mercifull Luke 6.36 where you have a precept Be ye mercifull a pattern and it is the best as your c. As is a note of quality not equality we cannot equall God in love for all our mercifulnesse is finite his towards us infinite and this is seen first in his pitty he is pittifull None ever could justly charge God of rigour there is mercy even in Hell pittiful he is in corrigendo Not breaking the bruised reed nor c. Secondly his mercy is seen in his bounty bountiful he is in porrigendo giving to all life breath and all things as the mercies of the wicked are full of cruelty the very judgments of God upon his servants are full of mercy whence then proceeds that envy and cruelty in men he spareth them in mercy who in their malice neither spare God nor men Oh that men should doe the works of the flesh and yet seem to live after the spirit for so is hatred variance emulations wrath strife Gal. 5.20 The works of the flesh saith the Apostle are manifest which are these verse 19. Oh that men should offend against so many known precepts Col. 3.8 Ephes 4.31 Let all bitternesse and wrath and anger and clamour be c. Again if we consider Christ we shall see he manifested abundance of mercy I cannot instance that unmeasurable love which the true King and Redeemer of the world hath made known to the sons of men when the heart of our Saviour was ploughed up with a spear it ran streams of mercy reall mercy which his vocall tongue interpreted Father forgive them they know not what they doe his blood Heb. 22. had a voice a mercifull voice Beside all this it is apparent that unmercifulnesse and cruelty is of the Devil It is true he can transform himself into an Angel of Light and rather than not draw men to Hell he will dissemble a love to Heaven he will speak good that he may work evil and confesse the truth that he may deceive with falshood he is full of subtilty and cruelty a Murtherer from the beginning Though he play the Fox yet he ends with the Lyon blood massacres and destructions are his softest embraces horrour and amazement the pleasures of his court kill and slay the language of his tongue you see God and Christ give no such pattern Unmercifulnesse and cruelty are works of the flesh against Divine precepts and proceed from the infernall pit of darknesse Oh never persevere in that sinne that is so crosse to God so repugnant to his Word and pleads the Devil for its Authour Command fine saith James and John to come down from heaven Christ rebukes them saying Ye know not what manner of spirit ye are of Luke 9.54 55. You must know that persecution is as well by the tongue as by the hand this wounds like a sword or sharp spear a foule-mouth'd man or woman is worse than the Devil for a man may avoid the Devil Resist the Devil and he will flie from you but we cannot resist a slanderer and Railer The world is as full of these as Nilus of Crocodiles Sodome of Sulphur and Aegypt of Lice A good name is a pretious ointment and woe to them that bereave a man of it Can the wound be cured so long as the Iron remains in it Can the Iron be cold so long as it remains in the Smiths forge Can the River cease running so long as the Fountain floweth So the tongue cannot refrain evil speaking as long as hatred broils in the heart For out of the abundance of the heart the mouth speaketh Luke 6.45 This is that filthy sink from whence cometh evil-speaking reviling scorn and detraction the Mouth is the Heart's Charnel the Index of the Mind Good is the advise of the Apostle Iam. 4.7 Speak not evil one of c. I remember a saying of Hierome to Iovinian speaking of this kind of men Tacere nesciunt maledicere non cessant nunquam enim bene loqui didicerunt They cannot hold their peace they cannot cease from evil-speaking they never yet learned to speak well there is an art in speaking as well as in writing for there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a right speaking aswell as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 right writing There is a difference betwixt speaking talking and saying Speaking cometh by nature talking by custome saying by art Children speak Fools talk Learned men say So Tully Solius est Oratoris dicere Vulgi loqui Oh let me then for your souls are tender to me perswade you to lay aside all malice envy and evil-speaking 1 Pet. 2. verse 1. Not to persecute any especially those whom God hath depted his Servants and Ambassadours lest you hale down judgments on your heads Oh sad and to be lamented times that give encouragement to licentious tongues for wherein stands most mens Religion but in railing and reviling that our Church is Babylon and Sodome that the Ministers have the mark of the Beast are Baals Priests Simon Magusses that our People are Swine and Dogs they must not give that which is holy unto Dogs c. That our Communion-Cup is Calix Diaboli the Cup of the Devil that Mensa Christi is Mensa Diaboli the Table of Christ the Table of the Devil that our Pulpits are Tubs our places of worship Steeple-houses Alas what a sad thing is this doth the Gospel teach scorn and derision are Christs followers railers and revilers No no. Such deserve our pitty and prayers Father forgive them they know not what they doe Doe not like the Pharisees persecute Gods Church and Prophets and when you have done think you have done God good service the Devil I observe deceiveth under the fairest vizard When he tempted Judas to betray Christ he sheweth