Selected quad for the lemma: religion_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
religion_n	church_n	discipline_n	doctrine_n	4,176	5	6.2312	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A73288	VVaters of Marah, and Meribah: or, the source of bitternes, and strife, sweetned and allayed by way of aduice, refutation, censure, against the pseudo-zelots of our age: by Humphrey Sydenham, master of arts, late fellow of Wadham Colledge in Oxford.	Sydenham, Humphrey, 1591-1650?	1630 (1630)	STC 23574; ESTC S125548	26,958	48

and his Church they suffer 'T is not thy carcasse then but thy Charity that casts vp the gratefull Incense and therefore those that glory in their wilfull passions vnder a false name of Martyrdome Heare how Saint Augustine descants on Ecce venitur ad passionem Aug. serm 50. de Verbis Dom. venitur ad sanguinis effusionem vennuur ad corporis incensionem támen nihil prodest quià Charitas deest We offer our Bodies to the stake our Blood to the flames our Liues to the fury of the Tormentors all this is nothing without Charity 't is that makes the Suffering glorious 1. Cor. 13.4 5. If I giue my Body to be burned saith Saint Paul and haue not Charity it profiteth me nothing nay had I all faith so that I could remoue mountaines and haue not Charity I am nothing Not Nullus sum but Nihil sum Not so much not a Man as not a creature nothing Hearken then thou sonne of Tumult whose lips enter into contention and whose mouth calleth for stroakes Thou which raisest tempests in Religion Pro. 8.5 and sowest thy Tares of Faction amongst the multitude thou which bringest in the strange Leauen of New Doctrines and colourest them with thy probable allegations whereby the Consciences of the Simple are intangled and the peace of the Church disturbed though otherwise perchance thou art punctuall enough both in thy conuersation and thy Tenents hast the gifts of Prophecy vnderstand'st all Mystertes and all Language yet because in some things thou hast made a breach of this Harmony in the Church Schismatici qui extra Ecclesians Catho icam praesentem finunt vilam in ignens eunt aeternum Aug. seu potius Fulgent de fide ad Petrum Diaconum cap. 38 thou art a Rebell both to it and thy Christ and except by Retractation and Submission thou art recald to the Fold from which thou hast wandred thou stand'st out-law'd and excommunicate to Heauen and neither Imprisonment nor Death can make atonement for thy Mistreadings Is this harsh 'T is Saint Augustines and he will yet goe farther A Schismaticke brought vnto the take not for that Error which did separate him from the Church but for the truth of the Word and Sacrament which he doth else maintaine suffering the Temporall flames to auoyde the Eternall and beares it patiently though that Patience be commendable and a gift of God yet because in part a Schismaticke not of that kind of gifts which are imparted filijs Ienusalem but to those also which are filij concubinarum saith the Father which euen earnall Iewes and Heretickes may haue and concludes at length that This suffering and patience nothing profits Him towards Heauen but supposes that the great Iudgement will be in this more tolerable to Him Aug. lib. de Patientia cap. 26.27.28 Quàm si Christum negando torme ta mortémque vitâsset Then if by denying Christ he had euaded the cruelty of his Death and Torment in his Booke de Patientia 28. chapter You haue heard what primitiue times haue done for the barke and out-side of Religton the very skin and shell of Christianity Let vs now compare them a little with our owne and wee shall finde that they haue not any-whit gone beyond vs in the Externall profession of sincerity tho in their suffering and Tortures they haue much We haue deceitfull workers as well as they 2. Cor. 11.13 Transforming themselues into the Apostles of Christ 2. Cor. 5.20 which glory in appearance and not in heart We abhorre That Age should out-doe ours either in Hypocrisie or prophanenesse wee haue our Donatists and Catharists and Anabaptists as plentifully as they and some besides They had not the Brownist the Barrowist and the Familist and one more that both fosters and incloses all these may he be whisper'd without offence my Brethren the Puritan but he will not be Titled so the very Name hangs in his Iawes and the chiefe way to discouer him is to call him so That fires and nettles him and so repining at the Name he ownes it and questionlesse 't is his though he shrowd and vaile it vnder the word Brethren in the Text whose Purity consists much in washing of the out-ward man Vide Ro. Art 19. A. 1. prop. vbi cirat H. N. 1. exhort c. 13. § 10. the Brewaists to Cartwright page 39. Barrow in his discouery p. 33. whilst their Tenents looke towards a Legall righteousnesse and a triumphant and glorified condition of man here vpon earth professing by their open Pamphlets that the visible Church the true visible Church is deuoid of Sinne and Sinners and for Manners cannot erre and therefore Paradox it That the Assemblies of good and bad together are no Church but Heapes of prophane men as if in one field Math. 25. there were not as well Tares as Corne in one house vessels of wood and earth as of gold and siluer a Mixture of good and bad Math. 23. in all Congregations which as an Embleme of the Church visible our Sauiour types-out in the parable of the Sower the Marriage and the Virgins Math. 13. Nay his Blessed Spouse of her selfe freely professes her deformity Tho I am comely I am blacke Cant. 1.5 O yee Daughters of Ierusalem blacke as the Tents of Kedar And yet These will haue her all cleane and louely like a face without spot or wrinkle when wee know a Mole or Wart sometimes beautifies a feature and in this Warre of opposites there is both gracefulnesse and Lustre and therefore I suppose the Church was first compar'd vnto the Moone not so much for change as obnubilation being obuious to clouds and Eclipses and when 't is at clearest 't is not without a mole in her cheeke neither at least-wife to an ocular apprehension or if it were all faire and Lueid yet 't is by way of Influence beam'd from a greater light borrowed not her owne so is this of the Church too one un of righteousnesse enlightens Both and therefore Woe vnto them that call Light Darkenes Darknes Light make a Church of it selfe shine which cannot or not shine which might if they were not by others dogmatically perēptorily laying downe that where Errors are there is no True Church when there was neuer any nor will be whil'st 't is militant without them But They are no more of the substance of our Religion or any Essentiall part of our Churches Doctrine Ro. Artie in the Preface then ill humours which be in are of the Body or Dregs in a vessell of wine part of the wine or vessell 'T is true some Ceremonies we retaine yet as matters of Indifferency and not of Substance and these forsooth are so hainous that they are Thornes in their sides and prickles in their eyes matter of Ceremony is now matter of Conscience and rather then subscribe Silence Suspension Imprisonment they venture on and sometimes suffer too where A

preach too 't is thought Edifie as much as their zealous Pastor But Away with those Ecchoes in Religion fitter for Silence then Reproofe and for pitty then confutation and therefore once more I Beseech you and with the phrase of an Apostle too Heb. vltims Bee not carried about with diuers and strange Doctrines Halt and limp not betweene Innouation and an establish'd Discipline But as Peter said to the Cripple In the Name of Iesus Christ of Nazareth rise vp and walke Acts 3.6 Returne vnto the Church whence ye are straggling not to your Stepdame but your mother the Mother of whom you were borne and nurs'd dry those teares she sheads for you peace those sighs and groanes complaints which she wailes for you Fall vpon those Armes which will embrace you those Bowels which yearne for you those Paps which gaue you sucke What went you to see A Reed shakē with the wind Yes a very Reed shakē with euery wind of Doctrine A Reed with a bruized stalke or brokē Eare no Corne in it or if it haue 't is blasted with Sedition fitter for the Dunghil thē the Granary Away then from Lebanon my Beloued from Lebanon Looke from the Den of Lyons Cant. 4.8 and Mountaines of the Leopards where the peace of Religion is blood-suck't and deuour'd and come hither to the mountaines of Myrrh and hills of Frankincense The Altars of the liuing God where the Incense of his Church flames cheerefully with no lesse truth of deuotion then vnanimity Loe her golden vials full of odours Sacrifices both deuout and peaceable Such as the heart of his people offer and not the hands onely Calues of our lips and groanes of the Spirit which touch both the cares and nostrils of the Almighty Let the voyce of diuision then jarre no more amongst you which if there were nothing else to noise our frailties were enough to speake bondage to the flesh and not yet our freedome to the Spirit For whence are strifes and enuryings are they not from your lusts And whilst one saith I am of Paul 1. Cor. 3.4 another am of Apollo are ye not carnall Christ is not deuided his Church is one My Doue Cant. 6.7 my vndefiled is but one she is the onely one of her mother the choice one of her that bare Her Can. 6.7 The Church you heare is Gods onely one his choice one He hath no more and we tho many are but one neither 1. Cor. 10.17 the Churches one Her choicest one one Body nay one Bread 1 Cor. 10.17 Moreouer Christs Spirit is but one tho it bee in many 't is there still one Spirit no diuision where that is but all peace Ephes 4.3 and therefore 't is call'd the vnity of the Spirit and this vnity must be still kept in the bond of peace Marke here 's no wanering or Temporary peace but this peace must be still kept and not stightly kept but there is a Tye on the keeping of it The Bond of peace Ephes 4.3 and 't is this Bond that makes the vnity and this vnity that keepes the peace and this peace that preserues the Spirit so that 't is still an vnity of Spirit kept in the Bond of peace Come hither then my Faithfull Brother in the Lord and let vs no more censure but expostulate Hast Thou the true Faith thou so much gloriest in where is thy zeale hast thou true zeale where is thy Charity hast thou true Charity why art thou Tumultuous Iohn 13.35 By this shall you know saith Christ that you are my Disciples if you loue one another Mutuall agreement begets Loue and this Loue makes the Disciple and this Disciple is knowne to be Christs by a Si diligeretis onely if yee loue one another And therefore in the first Dawne and rising of the Christian Church the chiefe thing remark'd in it by the Gentiles was the Christian Loue Tertul. Apol. 36. Vide vt inuicemse diligunt vt pro alterutro mori sint parati as Tertullian stories it Lo how they Loue the Heathens cry How ready to Dye one for another But this Loue of the Brother vnto Death I presse not here for the very Infidels had their Commorientes as well as we but Loue vnto Sincerity and Constancy of which he that is destitute falls short both in Religion and Morality And therefore that Text in Saint Peter runs Methodically Feare God 1. Pet. 2.17 Honour the King but first Loue the Brotherhood as if there could be no true feare of God or honour of the King except there be first Loue to thy Brother to thy Brother nay the Brother-hood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith the Greeke Achava the Hebrew Beza Annot. in 1. Pet. 2 10. Brotherhood for the company and coniunction of Brethren in the Church and in this not so much a Coniunction of persons as of Mindes otherwise 't is no Church And therefore the multitude of them that beleeued at the Apostles Sermon were said to bee of one Soule and one heart Acts 4.32 And this one Soule and one heart S. Paul calls one minde and one Iudgement And this one minde and one Iudgement must not be thinly mixt 1. Cor. 1.10.12 but perfectly ioyn'd together and so ioyn'd together that there be no Diuision among vs and therefore he coniures his Corinthians by the Name of Iesus Christ Rom. 15.5 6. not onely to Doe but to Speake the same thing I Beseech you Brethren by the Name of our Lord Iesus Christ that ye all speake the same thing that there be no Diuision amongst you but that ye be perfectly ioyn'd together in one minde and the same Iudgement 1 Cor. 1.10 Maximum indicium malae mentis fluctuatio Sen. Epist 121. Reeling betweene opinion and opinion is a Mentall drunkennesse and there is no such Index of a Depraued Disposition as wauing vnsettlednesse And therefore the Stoicke describing the vnconstant man Senec. Jbid. Thus lashes him Nunquàm eundem nec similem quidem sed in diuersum aberrat He so trauerses and wanders in himselfe that hee is neither the same nor like but diuerse So that the Wise man is the Man onely of Resolution for He is one and the same still Praeter Sapientem nemo vnus Seneca tells his Ducillius in his 126. Epistle And doubtlesse 't is this one minde and one Iudgement that makes both the discreet Moralist and the wise Christian Videmus qualis sit quantus sit and vnus sit Epist 26. the same Seneca Vnanimity is the Soule of Brother-hood whether in that of Nature or of Grace And therefore what Abraham of old said vnto Lot is worthy both of your memory and obseruation Genes 13.8 Let there be no strife betweene me and thee nor betweene my Heardsmen and thy Heardsmen why We are Brethren as if the very word did inuolue vnion and where there was Brother-hood there could be no strife no not amongst

their very Heardsmen that brawling Regiment which for the most part are as vnruly as the Droues they keepe and in some things 't is disputable which is the verier Beast for they both goe one way non quá eundum est sed quâ itur Sen. Epist 135. As the multitude treads so they follow squadron'd into a Faction as That is not onely in the State but the Church too And so 't was of old Acts 14.4 in the time of the Apostles when at Iconmum there was a great vprore amongst the Iewes and Gentiles about the preaching of Paul and Barnabas in stead of suppressing the fury of the Tumult the Rabble of the City was Diuided and part held with the Iewes and part with the Apostles Act. 14.4 Thus popular conuocations were euer the Nurses of Distraction and These now occasion the Hubub and Out-cries in Our Church the strife is not so much betweene Loo and Abraham as their Heardsmen the People more side it in Religion then their Pastors doe and that 's the best Doctrine which They fancy not what the Others teach And to this purpose They haue gotten lately into most Corpor ations of the Kingdome certaine Lapwing-Dinines and featherlesse Professors of their owne Cut prescribe them Principles which they may not tran sgresse and not onely their Posture Habit and Conuersation but the very Methode Tone and Language cued them Miserable Age when Diuinity shall be thus slau'd to a Stipend and a Trencher and the Apostles of Iesus Christ for a morsell of bread or some Mechanicke or Leane-cheek'd Contribution shall disparage the Powre and Sacrednesse of their Keyes But fie on this Factious Holinesse this Iezebel in Religion that smells too much of the Painter and his Varnish Let it no more with vncharitable contentions or nouelty of Doctrine or vnseasonablenesse of suggestion disturbe the peace of our Spirituall Mother but let her sleepe and rest sweetly in that Diuine truth which she hath receiued from Primitiue plantations and seal'd fince with the Blood of so many Martyns I charge you O Daughters of Ierusalem by the Roes and Hinds of the field that ye stirre not or awake my Loue vntill she please Cant. 3.5 'T was long since the complaint of a disconsolate Church and ours hath in part reuiu'd it Ecce pace amaritudo mea amarissima pax ab haereticis pax à paganis bellum à filijs O my bitter bitternesse in the dayes of peace peace amongst pagans peace amongst Heretickes but warres and struglings by the twinnes of my owne womb My sonnes my diuided sonnes are more vnnaturall then all these The Protestant that hath beene so long the Starre of the Reformed Church the Ensigne and Standard-bearer of true Religion must be now buffeted and spit vpon by the obloquy and scorne of vp start Sectaries You then that thus dig out the Bowels of your hallowed mother and sticke your Daggers at her very heart Serm. 57. de Diuerfis in Append. Hearke Saint Augustine the deuout Saint Augustine All those gifts and rewards of Beatitude which God hath treasur'd vp for his Children and Elect in pacis conseruatione promisit are appropriate onely to the Sonnes of peace And hence is our Sauiours Beatipacifici Blessed are the peace-makers why They shall be called the sonnes of God Aug. Serm. 463. de Temp. Non peruenitur ad voc abulum Filij nisi per nomen pacifici saies the Father They had neuer beene called the Sonnes of God had they not beene first the sonnes of peace nor entituled to the Attribute of Blessed had they not beene formerly the Sonnes of God And therefore 't is the Substance of Christs valediction to his Disciples Iohn 14.27 Aug. Serm. 463. de Temp. My peace I leaue with you my peace I giue vnto you Proficiscens voluit dare quod desiderabat rediens in omnibus inuenire the same Saint Augustine Hee gaue to all at his departure what he desir'd to find in all at his returne his peace his blessed peace For where there is a Congregation of men and not of opinions or of opinions and not of loue Christ is not there with his Pax vobis so that where peace is not there is no Christ and where no Christ no Church Thy Religion thy Faith thy Hope are dead without it thy Groanes thy Sighs thy Deuotions are false and empty like vaults that sound meerely from their hollownesse thy selfe like an Instrument that 's crack'd or a string that jarr's And therefore to the peace-lesse Brother that of Tertullian to the Gentiles shall be both my Aduice and my Conclusion Fratres vestrisumus Tertul. Apol. 36. iure nostrae Matris vnius et si vos parum homines qui mali fratres at quanto dignius fratres dicuntur habentur qui vnū Patrem Deum agnouerunt qui vnum Spiritum biberunt sanctitatis qui de vno vtero ignorantiae eiusdem ad vnam Lucem expauerint veritatis Itaque quia Animâ animóque miscemur nihil de rei communicatione dubitemus Since we haue one God our Father one Christ our Brother one Church our mother one Spirit our Comforter Ephes 4. vli let vs all haue one minde one heart one peace our Director that so the God of peace which is aboue All may be through All Cant. 4.15 and in vs All. And then Arise O North and come O South and blow on my Garden that the spices thereof may flow out Cant. 7.12 Arise yee Soueraigne winds of the Spirit of God and breath on this garden of the Spouse where the Pomegranates bud forth and the tender grapes appeare that the fragrant odours of these her Plants may bee both increas'd and dispes'd and at length carryed into the Nostirls of her well-beloued who shall bring her out of this Wildernesse below Cant. 3.6 like pillers of smoke perfum'd with Myrrhe and Incense which as sweete sauours shall ascend on high where the Day breakes and shadowes flye away where Darkenesse is banish'd euerlastingly and the Sunne of Righteousnesse shines for euermore To whom c. Gloria in excelsis Deo Haec atque huiusmodi verba obtrectantium siuè non obtrectando sed quaerendo talia loquentium operosius fortassè refellerem nisi hae disceptationes haberentur cum viris liber aliter institutis Aug. de Apoll. Apul. ad Marcellinum Epist. 5. Respon FINIS

Moralist will prescribe you Greg. Moral lib. 29. Regat Disciplinae vigor mansuetudinem mansuetudo ornet vigorem sic alterum commendetur ex altero vt nec vigor sit rigidus nec mansuetudo dissoluta Discretion must be the Guide to decline hatred and auoyde negligence to blunt and meeken Rigour and to edge and embolden Softnesse that so we may not onely rebuke Delinquents as men meerely but sometimes encourage them as Christians and not alwayes terrifie them as Aliens and enemies to the Church but now and then Beseech them as our Brethren so the Charity of our Apostle runs in the words following I beseech you Brethren Brethren how by Nature or Country Pars 2. or Allyance Neither For the Romane Church was then a mixt Church Aquin. parte 3. q. 28. Art 3. ad 5. a Throng of Iewes and Gentiles promiscuously And these could not be properly his Brethren either in respect of Parents or Nation or Consanguinity and therefore Brethren by Affection Singulari affectu Aretius in cap 12. Rom. Pareus Ibid. saith Aretius And so Pareus too Fratres compellat vt de amore eius frater no non dubitet He vses this sweet Compellation Brethren not perchance that they were so either by Grace or Nature but Brethren that they might not distrust his brotherly affection For though of old the word Fratres was a common Attribute and name to all Beleeuers yet not vsed to the Romanes here because Beleeuers Sed vt fraternam beneuolentiam Carthus in cap 12. Rom. v. 1. charitatem in illis declaret suam saith Carthusian Not so much to manifest their faith as his Charity For though many of them were strangers to him and some his sworne enemies yet notwithstanding their extremity of hatred hee would not refuse to call them Brethren that would be his Executioners Nay such were his ouer-flowings of Zeale and Loue Loue towards them for Gods sake and Zeale towards God for theirs that he will not onely expose his Body to tortures for them but if it were possible his very Soule And left this should be thought a Florish meerely He calls his owne Conscience to witnesse it My Conscience bearing me record that I could wish Rom. 9.8 that my selfe were accursed from Christ for my Brethren my kinsmen according to the flesh Rom 9.3 Thus the great Lamps and Beacons of the Church as they haue abounded euer in Grace so in Loue too their Charity went hand in hand with their Zeale and sometimes out-stept it and indeed Charity is the very Salt of Religion the seasoner of all our Spirituall and Morall Actions without which euen our Deuotions are vnsauoury our Orisons distastfull and therefore to this great vertue some haue made three Stories or Ascents Polan Syrtag lib. 9. cap. 10. Dilection Loue Charity Dilection at the foote Loue in the mid-way Charity at top That the ground-worke or foundation Th' other the walls and body This the roofe and battlement Dilection say they includes the Iudgement of the Chooser and a separation of the thing chosen from others which are not Loue followes Dilection by which we are vnited in affection to the thing we chose and so loue But Charity is greater then both by which we so imbrace the thing lou'd that we endeuour alwayes to preserue it in our loue Dilection is an Effeminate light and transitory affection Loue more Masculine though somewhat violent and so vnstable too Charity sober and hung with grauity and inuolues both strictnesse of Tye and inuiolablenesse Thus the Moralist will Cryticke on the words the Diuine is not so curious But if he find any difference He makes Loue and Charity towards God Polan Syntag. lib. 9. cap. 10. the causes of Dilection and This the effect of the other Two so Polanus But indeed Charity includes all hath a diuerse Aspect and casts euery way like a well-arted eye in a curious Statue stand what side of it you please It seemes still to glance and dart vpon you Sometimes It lookes ad nos to vs and that is our home Charity Charity to our selues Sometimes supra nos aboue vs and that 's towards God Sometimes praeter nos beside vs and that 's towards our enemies Sometimes iuxta nos with vs and that 's towards our neighbour Sometimes extra nos Aug. lib. 1. de Doct. Christiana cap. 23. without vs that 's towards the Infidell Sometimes infra nos below vs and that 's towards the world What Charity towards our Neighbour the vnbeleeuer and the world and none towards the Text here Our Brethren Yes Charity towards our Neighbour includes that or if it did not Charity towards God commands it Hoc mandatum habemus à Domino This command we haue from God that hee that loueth God should loue his brother also 1 Iohn 4.21 So that this Diligere Deum presupposes diligere fratrem and this diligere fratrem diligere proximum and this diligere proximum diligere omnem hominem so Saint Augustine vpon our Sauiours Diliges proximum tuum thou shalt loue thy neighbour Manifestum est omnem hominem proximum esse deputandum Aug. vt supra 1. Booke de doct Christ 30. cap. So that to loue God doth insinuate to loue euery man by the rules of Charity not euery man for himselfe only but for God therefore for himselfe because for God according to that of the same Saint Augustine Charitas est motus animi ad fruendum Deo propter ipsum se atque proximo Aug. lib. 3. de Doct. Christiana cap. 10. propter Deum Charity is a motion of the mind by which we enioy God for himselfe and our selues and our Neighbour for our God Thou shalt loue thy God saith Christ with all thy heart and thy neighbour as thy selfe As thy selfe how is that with all thy heart too so that He shares in thy whole man as well as God but not so Extensiuely God principally thy Neighbour in Subordination to him And questionlesse Ratio diligendi proximum Deus est hoc enim in proximo debemus diligere vt in Deo sit God is the Reason why we loue our Neighbour for in this respect we ought to loue our Neighbour that hee be in God and therefore 't is manifest that the same Act in Specie saith Thomas is by which we loue God Aquin. secunda secundae q. 25. Art 1. Const. and by which we loue our Neighbour and so the very Habit of Charity must not onely extend it selfe to the loue of God but to the loue of our Neighbour also Neither is this great vertue terminated here but extendeth also to our very enemies and that not onely out of command because God enioynes it but out of Necessity because Charity will inforce it The very Lawes of Charity will haue vs loue our Enemies but not meerely as our Enemies for that were to loue anothers sin but in vniuersali as

Brethren-Contribution more fats them then al the Fortunes they were masters of before and this beloued cannot be zeale but Schisme or if it bee zeale 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 10.2 it wants Eyes and Intellectuals 't is not according to knowledge For what Iudgement would expose our Body vnto prison our Calling to the staine of Separation and Reuolt for a thing meerely of indifferency and Ceremony No there is more in it then This the Rochet Tippet and the Surplesse is not that they shoot at but the thing call'd Parity Moses and Aaron they like not for the Ephod and the Rod they speake power and command and so intimate obedience But these struggle for equa lity the Ecclesiasticke Hierarchy they would demolish Episcopall corruption is the great Eye-sore Downe with it downe with it euen to the ground And yet I dare say there are some subtle Pioners and secret Mutiners in Common-wealth pretending plausibly to the flourishing of Religion which if they could once glory in that Babel they endeuour to erect they car'd not if erusalem were An heape of stones 'T is impossible that Ciuill Authority can euer subsist without the other and if there be once a full rent flaw in Church-policy what can we expect from that of State or either but vast Anarchy and Confusion Thus he that strikes at the Myter God grant he catch'th not at the Scepter and if he could graspe it the very Thunderbolt no Bishop no King and so by consequence no God He proclaimes himselfe the God of Order and These would make him the Father of Confusion and so in circumstance disgod him too seeing his greatest glory consists in the Harmony of his Creatures the Peace of his Church and vnanimity of his Saints and Seruants and therefore brethren let me beseech you in the words of the Apostle Marke them which cause Diuisions Rom. 6.17 18. and offences contrary to the Doctrine which you haue heard and auoyd them For they that are such serue not our Lord Iesus Christ but their owne Belly and by good words and faire speeches deceiue the hearts of the simple Rom. 16.17 18 ver I haue yet but Beseech't you in the words of an Apostle Let me warne you also in the Language of a Sauiour Beware of Those which come to you in sheeps clothing with such a Cast of Mortification and Integrity as if their conuersation spake nothing but Immaculatenesse when within they are rauening wolues such as will not onely tondere pecus and deglubere but deuorare too subuert whole houses for filthy lucre Tit. 1.13 You shall know them by their fruite Their fruite vnto the eye beautifull and glorious but to the finger Dust and Smoake or if not by their fruite by their Leaues you may a few wind-falne vertues which they piece and sowe together to couer their owne Nakednesse Will you haue them in their full Dresse and portraiture Take the draught and paterne then from the Pharisee Mathew 23. There the character is exact where if you obserue They are twice called Blind Guides Blindnesse of knowledge brings on Blindnesse of Heart and therefore twice also Fooles and Blind ver 17.19 To this Blindnesse of Heart Pride is annex'd They make broad their Phylacteries and inlarge the Borders of their Garments ver 5. To this Pride vaine-glory They loue greetings in the Alarket vppermost roomes at feasts and chiefe seates in the Synagogues ver 6.7 To this Vaine-glory Hypocrisie They make cleane the out-side of the cup and platter and for a pretence make long prayers and all to be seene of men v. 14.25 To this Hypocrisie Spirituall malice They shut vp the Kingdome of Heauen against men for they neither goe in themselues nor suffer them that are entring to goe in ver 13. Lastly to this Malice there is vncharitablenesse They bind heauy Burdens and grieuous to be borne and lay them on mens shoulders but they Themselues will not moue them with one of their fingers ver 4. Rare perfections doubtlesse for the Sanctified Child of God! Obserue the Catalogue Blindnesse of Heart Pride Vaine-glory Hypocrifie Malice and Vncharitablenesse Let vs make it out Enuy and all Vncharitablenesse and then Libera nos Domine Good Lord deliuer vs deliuer vs from all false-hood in his Seruices and faction against his Church that we may be his Ministers in Sincerity and not in shew as those false Teachers were of old or our Braine-sicke and discontented Neotericks at the present whom Saint Paul discouers by a double Attribute 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vaniloqui Seductores vnruly and vaine-talkers and Deceiuers Titus 1.10 They talke it should seeme They doe not Teach and talke vainely too I stius in cap. 1. Tit. v. 10.11 and not onely so but this vanity must be nois'd vnrulinesse goes with it Lectio Hieron in 1. cap. Tit. v. 10.11 and Those which in their Doctrines are vaine and vntuly too sometimes proue Deceiuers Mentium Decepteres as Ierome reades it on the Text Deceiuers of mindes 2. Tim. 3.6 of weake and simple mindes Mechanicks and captiu'd women which haue beene the disciples of all Schismes and all Heresies in al Ages And such indeed are the chiefest Proficients in their Schooles now for none are so pinn'd to the strict obseruation of their Precepts Vide 2. Tim. 4. ver 3.4 as these Silly ones There is nothing so furious as an ignorant zeale so violent as a factious Holinesse and therefore when their Doctrines or their practices are touch'd vnto the Quicke and made once the subiect of a Pulpit Reprchension their Charity is presently on the Racke the Brasse sounds loud and the Cymball tinckles shrill their Censures are full-charg'd and come on like a peale of Great shot thicke and terrible The Cymball as Caietan obserues was an Instrument of old Vide Estium in 1. Cor. 13.1 Magis sonorum quàm musicum not so musicall as loud and of more noyse then melody and such as women onely vsed both in their times of Triumph and Deuotion A pretty Inuention for weakenesse and child-hood to play withall and be it spoken without disparagement of some glories in that Sexe a fit type of women and their frailties who for the most part are taken rather with the sound of things then the things themselues and are seldome without this Instrument of Noise about them The Tongue is their proper Cymball Psal 150. not the well-tun'd Cymball Dauid speakes of but the Loud Cymball with which they doe not so much praise God as sometimes disparage men Their Morality and their zeale are neere one a shrilnesse as well in their Deuotion as their Actrons and their practice in both is a very Tinckling Tinckling with their Feete leade the Daunce to the next Conuenticle Tinckling with the tongue too Great talkers in Diuinity and if they could exchange a Parlour for a Church or a stoole for a Pulpit they would