but disswade him as the Fox in the Fable did the other beasts from that bootie which you mean to make your own Now the least suspition of losse either of profit or gain by the work of reformation is ground enough in these men of malice and madnesse against it If the covetous and deceitfull tradesman cannot put off his ill commodities at a deare rate nor the oppressour buy in his neighbours land and houses and so depopulate whole Parishes the Usurer make benefit of his money with the greatest advantage of interest if not more then the Statute allows him but that he must be checked by the preaching of the Gospel Authoritie must curbe him by more stricter prescriptions then ordinarie then hee 'l have none of it but oppose it what possibly he can deal with the messengers of this news as the master and mistresse of the b Act. 16.19 damosel possessed with a spirit of divination did with Paul and Sylas when some hopes of their gains were gone bring them to be scouraged and never left them till they saw them in prison c Vers 20.21 These men say they do exceedingly trouble our Citie and teach customes which are not lawfull for us to receive neither to observe That Lydia was converted and the Apostles lodged in her house troubled them not their preaching to the Assemblies gathered by the water-side and their bringing every day new disciples unto Christ were no motives to incense them comparable to the losse of their private gain Thus was it here at Ephesus when Demetrius perceived the ruine not so much of the goddesse Diana as of his own gain and commoditie in making of silver shrines he sets the whole City in a tumult But what stand we in rehearsall of old examples saith d Gualther in Act. cap 18. Gualther seeing in our dayes covetousnesse doth chiefly hinder and stop the course of the truth The Bishops of Rome blinded with desire of lucre flie all kind of reformation the same saith he bindeth Princes and the Nobilitie unto Antichrist in that they perceive the Popes and Bishops may maintain many of their kinsfolks with Ecclesiasticall goods and livings which otherwise may go for rascals and be fain to labour and toil with their hands The same maketh Merchants Customers Souldiers and all States of men offended with the Gospel because they see if the Gospel be received such trades of waxing rich as many use in these dayes cannot stand It was a sad complaint which the Lord by Jeremie made against the people in those times e Ier. 6.13 from the least of them even unto the greatest of them every one is given to covetousnesse and from the Prophet even unto the Priest every one dealeth falsely I would to God the like complaint may not justly be taken up in our times that there were not amongst us f Isa 56.11 greedy dogs which can never have enough g Ier. 5.31 Prophets that prophecie lies and Priests that receive gifts in their hands h Isa 56.11 All looking to their own way every one for his gaine from his quarter Such as Micah speaks of who i Mica 3.11 teach for hire and divine for money while they bite with their teeth and i. while they find the sweetnesse and have to feed upon all is peace they cry peace to the feeders But if a man put not into their mouths i. satisfie not their appetite and desire they prepare war against him as if he were an enemie to God and man Oh what abundance of time-servers be there amongst us which will soothe up greatnesse in errours and labour to maintain the errours of the times against all reformation for their own advantage which are ready to embrace any religion so that by it they may procure their own private gain Oh where is the zeal of the Primitive Christians in the first reformation when for the good of the Church and the maintenance of the Gospel they sold their possessions What is become of the forwardnesse of the blessed Israelites when they offered so m 100. thousand pound sterling of gold and 35. thousand 470 oddepounds of silver besides brasse and other things Willet in Exod cap. 38. quaest 10. plentifully to the Tabernacle that Moses was driven to publish a n Exod. 36.6 restraint o Chap. 35.23 lawne and p Chap. 38.8 looking-glasses then furthered the building the people for that purpose were content to part both with their profits and pleasures it were great pitie that these now should prove impediments to hinder it Yet the truth hereof is so apparant that where men are wholly set upon their own private respects they fear not to oppose either the good of the Church or the commonweal And thus of the first sort 2. The superstitious who are so q Longe diversacarnificina pietas Lactant. opposite to the reformation that look what the one erects the other dejects what the one makes the other marres It s observed by r Weemse treat of foure degenerate sons Sect. 3 some that Religion hath two extreames s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Atheisme and t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Superstition between which as Tertullian noteth she suffereth in the middest as Christ betwixt the two theeves onely both prove her mortall enemies the one acknowledging no good to worship any way the other will worship God her own way of these it s an hard matter to say which is the worst and greatest enemy to Religion or Reformation yet the latter hath been so accounted and amongst other causes for these two 1. Because Atheisme leaves a man to sense to Philosophie to naturall piety to Laws to reputation all which are some kind of guides to morall vertue though Religion were not But Superstition dismounts all and prescribes a law to it self a form of worship which if God will not accept he shall have no obedience at all 2. Because Atheisme did never disturbe States but contracted it self with civilitie and subordinate obedience tumult and division for Religion were evils unknown to the heathen because they all served one devill under divers names and forms and for their pettie quarrels amongst their u Mulciber in Troiam pro Troja stabat Apollo puppet-gods these differences were soon taken up at a Tavern and reconciled over a cup of wine But Superstition is alwayes in garboiles it hath no w Superstitione imbutas aniâ—as nunquam quiet is esse potest Cicero 1. de finibus rest evermore causing uproares bringing government into disorder and endeavouring the confusion of Commonweals For proof hereof we need not go far for instance what hath more undermined these Kingdoms of England Scotland and Ireland then the treacherous plots of superstitious persons what more endangered the ruine of the true reformed Protestant Religion within these his Majesties Dominions established what hath more raised and fomented jealousies betwixt the King and his people what
as to shuffle out ours and to bring all to theirs or at leastwise to set us together by the cares that so they may the better work their advantage Which was the plot of Julian the Apostata as St. u Augu. Epist 166. Augustine reports of him having a desire to set all Christendome in combustion cast a fire-ball of contention amongst them by proclaiming libertie to all heretiques and schismat ques to set abroach their damnable doctrine hoping thereby utterly to extinguish the name of Christians True it is we are too too faultie iâ— this kind and whether I may say through the subtiltie of our seducing adversaries or through the too much connivencie of those which hitherto have sate in the seats of Justice suffering the wholsome Laws and Statutes ordained for the suppressing of all heresie and superstition to rust as the w Habemus senatus consultuÌ„ velut gladium in vagina reconditum Cic. orat 1. in Catil Oratour speaketh like swords in the scabards and never draw them forth against the sworn enemies of our Church and State I say whether by means of either of these or as it s most likely by both of them so it is that if you would seek the religion of all Heretiques here you may find them in this Kingdom insomuch that England as sometimes a Member of the House of Commons in a Speech of his hath of late declared is like to turn it self into a great Amsterdam there is amongst us a confusion of religions as there was in Babel of languages Ah and alas that this Land which heretofore hath been a Sanctuarie for true Religion a refuge and shade in the heat of the day for persecuted professors who have been chased like Bees from their own hives should now become a common receptacle for Atheists Anabaptists Adamites Famalists Neuters Hypocrites luke-warme professors and Popish wanderers can he be safe in the tolleration of all these religions will the Lord hold any Prince or State guiltlesse which permit a pollution of his name as the worship of a false god or the false worship of the true God is a pollution of his Name as himself hath y Ezec. 20.39 declared He is a jealous God and will not endure any rivals z Theod. l. 6. ca. 4. Valentinian the Emperour when his Souldiers had chosen him consulted to have joyned another with him No faith he it was in your power to give me the Empire while I had it not but now when I have it it is not in your power to give me a partner God will have the whole and cannot endure that our hearts should be divided between him and another if we do he will cut us off from the land of the living as he threatneth Zeph 1.5 Is not our Religion the foundation that even beareth up the whole frame and fabrick of State and can it be possible for a building to stand upon three or foure foundations Religion it is the soul which animateth the great body of the Common-wealth and will not that body prove a monster that shall be informed with divers souls The Church and common-wealth have but one center every new motion therefore in the one must needs make a commotion in the other for as one a Revel 12.7 heaven held not Michael and the Dragon in peace nor one house the b 1 Sam. 5.2 3. Arke and Dagon nor one c Gen. 25.22 wombe Jacob and Esau nor one d Ioh. 2.16 Temple Prayer and Marchandizing nor one e Numb 5.2 lampe the clean and leprous nor one f Euseb Eccle. li. 2. ca. 22. bath John and Corinthus no more can this Kingdom an hotch-porch of religions when one Congregation shall be Jews another Samaritanes one Papists another Protestants some calling upon God some upon Angels and Saints creeping to Crosses bowing to Images and so burning in emulation for their severall services as fire and water shall sooner agree then these accord in their judgements and affections about a reformation It was therefore good advice and sage counsell which Maecenas gave to Augustus to punish severally all innovations in matter of Religion g Non solum Deorum causased quia nova quedam numina â—â—â—tales inducentes multos impellunt ad rerum mutationem Non solum Deorum causa c. not onely out of a regard of piety but also for reason of State And h Quod filentium â—ereticis indixerit Niceph l. 12. c. 15. Theodosius is commended for putting all Heretiques to silence Assuredly the body and state is then strongest when the multitude of beleevers like those in the Acts shall be of i Act. 4.32 one heart and of one soul Beware then of sundring and distracting your selves into many religions turn neither to the one hand nor to the other but keep you close to the true Religion I but in these troublesome times you desire to know which is the true I must confesse indeed that we may truly and justly complain with Calvin k Hoc nostrum seculum borrenda quedam sectarum portexta protulit Calvin in 1 Ioh. 4.1 This our age hath brought forth strange monsters of heresies and some none of the worst nor meanest neither out of their just and great hatred to Superstition have overshot themselves and run into extreames Now it is no slight stratagem of Satan as a l Dr. Featly Serm. in 2 Cor. 2.11 learned man yet living hath demonstrated to bring us from one extream to another and so by over reaching against heresie and superstition to wrong the true Religion as St. Augustine in his zeal against the Pelagians who sleightned Baptisme went too far in urging the necessitie thereof pronouncing all children that died unbaptized to be damned and how many are there amongst us saith mine Author who out of hatred of the Antichristian tyrannie condemne all Ecclesiasticall Hierarchy out of detestation of superstitious rites dislike even decent ceremonies in opposition to garish and idolatrous trimming of Temples are brought to disallow all cost in adorning and beautifying Christian Churches This is not the truth In medio consistit veritas errours in doctrine may be in both extreames and truth in the middle As men therefore when they passe over a narrow bridge if they be be not exceeding carefull when the body swayeth or the foot slippeth one way by hastily leaning too far the other they may irrecoverably fall therefore the m Medio tutissinius this middle way is the safest Even so in this case Tertullian to find out the true Religion would have us fix our eyes upon that n Quod Ecclesia ab Apostolis Apostoli à Christe Chrisus à Dâ—o didiâ—â—t Tertul. de praescript ca. 21. 37. which the Church hath received from the Apostles the Apostles from Christ and Christ from God This was that which our Church of England resolved upon in her first reformation in the dayes of Edward the sixth
The division of the Assyrian Monarchie brought in the Persians of the Persian brought in the Macedonian of the Macedonian brought in the Romane of the Romane brought in the Turke which unclean bird should never have roosted in those sanctified Dominions Mahomet should never have been worshipped where once the Arke stood had Israel been true to Judah but the renting of the ten Tribes from the two hath made both the two and the ten miserable Divisions in the Church do usually lead to a disturbance in the State and so both fighting one against another untill at length an utter extirpation devour and swallow all Oh the unhappines of civill dissentions The d Galloâ—um decies centum millia ceciderunt EcclesiaruÌ„ 20. millia fundamentis excisa Collignius French our neighbours can speak it by experience in whose late civill wars there were no lesse in ten yeers space then ten hundred thousand men consumed twentie thousand Churches overthrown Our own home-bred garboiles are yet fresh upon record in those distracted times of Henry the sixth betwixt the Houses of Lancaster and Yorke in which unhappie quarrell before they were united there were cruelly butchered an hundred thousand men as e Pont. Heute one saith ten thousand families as f Comineus another were rooted out and fourscore Princes of the blood Royall put to death insomuch that no man can but marvell saith g Sic Comineus ut nullus non execretur admiretur crudelitatem barbaram insaniam quae inter bomines eodem sub caelo natos ejusdem linguae sanguinis religionis exercabatur one at that barbarous immanitie and ferall madnesse committed betwixt men of the same Nation language and Religion In a word they that have been least endamaged have but little cause to joy in it the Lord blesse this Nation from it rather let it befall the enemies of God and his Church that they may be h Isa 49.26 fed with their own flesh and made drunken with their own blood as with new wine As for us let there be no i 1 Cor. 1.10 divisions amongst us but let us be perfectly joyned together in the same mind and in the same judgement k Psal 133.1 Behold how good and how pleasant a thing it is for brethren to dwell together in unitie when inter multa corpora non multa corda as l Aug. in Psal 133. Augustine speaketh amongst divers men there are not divers minds It is precious as the oyntment of Aaron and profitable as the dew of Hermon the Lord make this dewe abundantly to fall about the Tents of the Church of England This sweet agreement amongst our selves is as m Hoc praecipium est religionis nostre caput Calvin in 1. Cor. 1.10 Calvin saith the main head of our Religion upon this n Hoc etiam consensu stat submixa est salus Ecclesiae Calv. ib. rock the health and safetie of the Church is founded and setled if therefore we desire to further the reformation of it from such corruptions and abuses as are in it let us beware of these divisions which is the second thing we must endeavour to avoid 3. Dissension about teachers which ordinarily effecteth a division of hearts and so makes a most dangerous rent and breach in the Church of Christ Some are so wise that they care for no Preacheâ—s at all no mans gift likes them nor yet any mans labour prevails with them like the o Matth. 11.18.19 Jews though John came in one sort and Christ in another yet neither John nor Christ could please them Others are so wilfull that such an one shall teach them and no body else none comparable unto him and they that do not hear him are not worthy in their judgements to be accounted Professors The refractorie will hear none but refusers of conformitie condenming all others that shall subscribe and interpose themselves for the Churches peace as time-servers enemies to all goodnesse men of prophane minds haters of Religion despisers of the Word and such as would be as forward for the Masse as the Communion if the State should alter on the contrary the conformist will not hear them as do not suit with him in every point flouting and deriding them under the name of Puritans Brethren Precisians and such like The licentious and corrupt liver he likes none but such as will p 1 Pet. 4.4 run into the same excesse of riot with him drink and sweare and drab as he doth preach to his Parishioners in the Lycaonian language 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Omnia bene every thing is as it should be when God knows all is starke naught unlesse he will q Ezek. 13.18 sewe pillows where indeed he should rather quilt thorns and proclaim r Ier. 8.11 Ezek. 13.10 peace peace in stead of war and Å¿ Prov. 24.24 say to the wicked thou art righteous he is no Parson for him let him t Micah 2.11 Isa 56.12 prophecie of wine and of strong drink and he shall be a Prophet for these men Others again esteem of none but such as are excellently endowed with more then ordinary gifts both of nature and grace to him they will flock and him they will admire but if a man of lesse eminencie and meaner parts be in place though approved of by the Church and one who is conscionable in his way diligent and painfull in the employment of that talent which is committed unto him for his Masters advantage of an holy life and conversation yet they will not vouchsafe to hear him he is either of a slowe voice or else of a bad memorie he looks too much on his book his method pleaseth them not nor yet sometimes his doctrine some say he preaches too much mercy others too much judgement as if he knew not u 2 Tim. 2.15 rightly how to divide the word of truth and so one way or other he is not for their tooth Now this must needs breed a great distraction and unorderly confusion in the Church when some shall be extolled others slighted and others despised it works much upon the contemned part stirs them up to anger provokes them to discontent settles them in malice incites them to envie All which are grounded upon contempt as the w Aristot li. 2. Rest cap. 2. ubi ira sic difficitur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Philosopher sheweth nothing being at any time taken offensively but sub ratione contemptus when men shall be neglected by others as if they were not and have no reckoning at all made of them as if they were not worth the whistling after in respect of others to whom it may be they are no wayes inferiour in regard of some other graces of the Spirit this I say is grievous to their nature makes them many times prefer greater inconveniences before it as he in the x Satius est mibi quovis exitia interire c. Plaut in
but reasonable take not advantage of any mans necessities and so thrust your wares upon him which have stood longer by you then the yeers of an Apprentiship watch not opportunitie to abuse the simple plainnesse of your honest customers whose apprehensions come far short of yours in the driving of a bargain But in all your trading so carry your selves as in the parting with your commodities you may still keep the peace of a good conscience You that are Masters of families and petty Kings and Priests in your own houses look to your charges with David w Psal 101.6 fix your eyes upon the faithfull in the Land that such may dwell with you and serve you Be there within the compasse of your own regiment a x 2 King 5.25 lying Jehazi or a y 2 Sam. 16.3 backbiting Ziba an z Luk. 16.6 7. unjust Steward or a a Matth. 25.26.30 wicked and unprofitable servant an Atheist a Papist a swearer a prophaner of the Sabbaths a swaggerer an uncleane person or such like endeavour by admonition and correction to reclaim them and if they prove incorrigible with b Gen. 35.2 Jacob cleanse and purge your families of them doe not suffer such to c Psal 101.7 dwell in your house Let no corruption be within your compasse connived a◠nor yet unpurged beware of giving ill example unto such as are under your charge through your loose conversation but rather endeavour to the utmost of your power by family-duties d De salute corum qui in domo tua sunt solicitus ac pervigie exist as quia pro omnibus tibi subiectis rationem Domino reddes Aug. de salut do cum ca. 29. to seeke their spirituall edification e Deut. 6.7 talke of the Lawes of GOD when you sit in your house and with f Gen. 18.19 Abraham command your children and servants to keep the way of the Lord so shall you not onely love their bodies here on earth but one day meet their souls in heave In a word Let every one that loves his Nation that favours Religion that wisheth continuance of the Gospell the prosperous proceeding of Parliament peace prosperitie unto the Kingdome reforme himselfe in his conversation and consecrate his own hands to the pulling downe of the Kingdom of sin Downe with it down with it even to the ground And this is the second positive dutie which wee must endeavour to performe if we desire to further the Reformation viz. A particular amendment in every person But now I feare me through too much prolixitie of speech I have over-boldly entrencht upon your patience the time is more than past it is most fitting we should draw to an end The zeale of Gods glory and the heartie desire of my Countreys welfare hath hitherto enlarged my discourse further then I had thought against the transgressions of the time the maine enemies of God and this Kingdome Let mee crave your attendance but to one thing more and so I shall dismisse you for this present and that is this Suppose the question which once was made by the Prophet David should now be propounded in this great Assembly g Psal 34.12 What man is he that desireth life and loveth many dayes that he may see good or that he may see good dayes as the h 1 Pet. 3.10 Apostle expresseth it following the Septuagint i.e. good and quiet dayes i Aynsworth Annotat. in Psal 3.4 dayes of prosperitie pleasure and comfort c. Such dayes wherein your consciences shall be no more enthralled to the ordinances of men wherein your zeale shall be rectified by sound knowledge wherein your Religion shall be reformed by statutes of the highest God Such dayes wherein peace being once more setled amongst us we may k 2 Sam. 7.1 every one without feare sit under our own Vines and Figtrees Such dayes wherein our Merchants may chearfully trade abroad bring home l Psal 104.15 Wines to glad our hearts and Oyle to make our face to shine Such dayes wherein our Artificers may sit at home and sing in their shops wherein our husbandmen chearfully following the plough may m Iames 5.7 sow their Corne in hope and reape with joy Such dayes wherein our n Psal 144.12 sons may be as plants growen up in their youth and our daughters may be as corner stones polished after the similitude of a Palace Such dayes wherein our o Vers 13.14 garners may be full affording all manner of store wherein our sheepe may bring forth thousands and ten thousands in our streets wherein our Oxen may be strong to labour wherein there may be no breaking in nor going out no complaining in our streets c. I say if the question should be demanded Who would desire to see these dayes I doubt not but wee should suddenly heare a whispering noise proceed from the joyfull hearts of many here assembled I would sayes one I would sayes another yea a loud cry with an unanimous consent of all your voyces even from the Magistrate in the Pew to the Water-bearer in the Bell-fry I I I defire to see it Be silent then a while you have heard how this may be done be not covetous nor superstitious nor licētious nor yet run before those appointed in the reformation Labour to be setled in the true Religion be not divided in your affections dissent not about your Teachers humble your selves mightily before God by fasting by prawer amend every one your evill wayes Then will the Lord be mercifull to this Land he will quickly turne the sower looks of an angry and sin-revenging Judge into the smiling countenance of a mild and gentle Father he will take the rod which he hath prepared for us and burne it in the fire he will stay the stroke which is now begun in Ireland and restore to them and us our helpes againe All things shall prosper with us and nothing shall stop the current of his blessings from us he will confound our enemies by disappointing their hopes and breaking their power in sunder he will wash away all the dreggs of Popery and superstition which now oppose trouble the state of the Church of Christ he will subdue Antichrist with all his Adherents and so overthrow his purposes that his very memory shall be had in confusion Of his liberall goodnesse he will give us more of such ayde and helpe as shall be needfull to work the through reformation of our State in generall and of every one of us in particular He will goe on with that blessed worke begun in Parliament and increase the good gifts of his holy Spirit upon the happie Members of both Houses furnish them with such a measure of knowledge zeale diligence holy constancy as that they shall cleare the passage of the glorious Gospell of Jesus Christ from all disturbance build up the profession of Gods pure Religion in sinceritie and stablish the civill regiment of this Common-wealth in peace equity The which God of Heaven grant for his mercies sake Jesus Christ the righteous for his merits sake the Holy Ghost the comforter for his names sake to whom be all praise power and glory now and for ever Amen FINIS
hath more hindred the happie proceedings of Parliament whereby many illegall taxations have been raised to the great burthen and grief of the Subject what hath more endeavoured the subversion of the fundamentall laws of this Kingdom c. Then divers Innovations and superstitions which have been brought both into Church and State partly 1. By Papists who justifie a religion that gives way to all manner of rebellion both against God and the King Against God as is evident by that complaint of St. Bernard who affirmeth that x Bern li. 4. de considerat ad Eugentum the covetous luxurious ambitious incestuous sacrilegious and all such hellish monsters do flock to Rome to get a Warrant from the Apostolike See for their proceedings Against the King by affirming y Bellarm. lib. 5. de Rom. Pontific cap. 67. 4 2. Sigonius 9. hist Ital. that it is not lawfull for Christians to tolerate an hereticall King they may expell him depose him as they did z Henry the fourth of his Empire making him stand barefoot with the Empresse at the gate of Canessus yea murther him if he favour not their idolatries and superstitions witnesse Walpole Cardinall of Coome in his instructions to Parry about taking away the life of Queen Elizabeth and Sixtus the fifth his oration in defence of the Jacobine that murthered Henry the third King of France 2. By Anabaptists Familists and sundrie other Sects who by their pernitious and devillish Tenents do endeavour to cut the very throat of Reformation and labour what in them lieth to overthrow the true doctrine of Jesus Christ 3. By superstitious Formalisticall Protestants who are ready to embrace and maintain all that is or shall be proposed in hope of preferment whereof if their expectation at any time prove frustrate they endeavour to set all in an uprore and care not what doctrine they prove of though it be never so false and erroneous if by it they may be revenged of their adversaries Like a August Donatus who when he saw Cecilianus preferred before him in the Bishoprick of Carthage turn'd Heretique These are such who endeavour to quench the fire on the harth and leave it burning on the top of the chimney which will reform their least faults and let their worst be marring who like Aesops dog are known to let fall the substance by catching at the shadow whose religion is so mixt with multiplicitie of superstitious Ceremonies as that its hard to say whether they be Papists or Protestants the too too many experiments we have of such persons revives that which sometimes an b Pliny lib. 3. Britannia eam hodiè colebrat tam attonite tantis ceremontis ut dedisse Persis vtaeri possit heathen man affirmed of the ancient Britaines that they were so supendly superstitious in their Ceremonies that they went far beyond the Persians they much exceeded other Nations Now when all these shall meet together in one Kingdom what a combustion and distraction will they make by their severall doctrines one superstition opposing it self against another and all against Reformation furthering the ruine and destruction of a common-weal to the disturbance of peace if not to the generall confusion of all estates And thus of the second sort to these we may adde 3. The prophane and licentious who c Psal 50.17 Prov. 5.12 hate to be reformed and like those Israelites mentioned by the Prophet Amos cannot abide d Amos 5.10 him that rebuketh in the gate i. the Magistrate who gives publike judgement as e Tremel Pisâ—at in portis exercâ—b judicia publica some or else the Prophet which reproves them in the open Assemblies as f See the marginall note others talk of Reformation unto them and they will be ready to encounter with you as the Philosophers and Stoicks sometime did with Paul when he went about to reform Athens of idolatrie g Act. 17.18 What will this babler say or else as the Gergesites to our Saviour beseech you to h Matth. 8.34 depart out of their coasts they le be plain with you you are no guests for them their secure lives and your severe laws will not cotton May not the Jews keep i Ioh. 2.14 open Market in the Temple and make k Matt. 21 13. Matth. 11.17 the house of Prayer l Becles 5.1 Gods house an house of Merchandise but that Christ must come and disturbe them overthrow their tables and whip them out May not m Luk. 3.19 Herod dally and take his pleasure of his whore Herodias but John the Baptist must prate on 't Cannot Demetrius here make an unreasonable advantage by his silver shrines but Paul must cry down the goddesse and so hinder his trade Cannot the proud weare a garment of the fashion nor yet the drunkard drink with a good fellow at his Tavern-session nor the swearer strengthen his words with the credit of an oath but that the pulpits must ring of it then down shall that Gospel come if they can subject it that will not let them run to hell untroubled n Non turbunt Evangelio dum ab Evangelium non turbentur Let them alone and they will let you alone but if you fight against their sins with the sword of the Spirit they will have you by the eares and salute you with the sword of death How may it be thought then that this work of Reformation should go forward in a Kingdom without opposition wherein almost in every passage so much prophanenesse and licentiousnesse is daily to be observed Run through every particular estate and calling and you shall find by the practise though not of all God forbid that I should think so I know there are in every Profession which make a conscience of their wayes and in all their actions set God before their eyes God hath his number amongst us and I hope it is not small the Lord of his mercy every day increase it to his glory and the Churches comfort yet of the most part that fraudulent and deceitufll dealing or some other unlawfull means is thought the most expedite and beaten way for supporting them Otherwise how comes it to passe that we see so much briberie and corruption in seats of o Qui sedet crimina judicaturus c Cyprian ad Donatum Judicature such perjuries at the Barre partialitie and unjust connivencie in Magistrates Sacriledge in Patrons Symonaicall contracts in unconscionable Levites cozening in bargains breaking of promises perfidious underminings fraud in our houses oppression in the open fields robberie in the high wayes and divers such which demonstrate unto us a generall decay and declination of all goodnesse So that in these dayes not onely the state and strength of the world the alacritie and vigour of the whole creature is much worn but the integritie which was to be found even in our fore-Fathers is much wasted we are fallen into the p 2 Tim. 3.1 2 3
when for the avoiding of diversities of opinions and for the stablishing of consent touching true Religion those 39. Articles of our Church were agreed upon To these though happily by some in these dayes contested against let us still subscribe if we desire a reformation of those corruptions that are now crept into our Religion And this is the first thing we must avoid diversitie of Religions 2. Division of hearts a true effect of diversitie of Religions and not onely a great impediment to Reformation but an open gap to confusion the enemie having thereby a greater advantage to work his purpose For it hath ever been the wilinesse of Satan to make first a division in the Church and then singly to set upon her that he may the easier make his conquest upon a part then the whole as the last of the Horatii dealt with the two Curatii in the p Addito ad virtutem dolo ut distâ—aberet hoste simulat fugam singulosque prout sequi poteruÌ„t adortus exuperat Flor. li. 1. ca. 3. Romane storie the manner whereof by q Livi. Decad. 1. lib. 1. Livie is thus at large described It being agreed by both Armies of the Romanes and the Albanes for the sparing of much blood-shed to put the triall of all to the issue of a battell between six brethren three on the one side the sons of Curatius and three on the other side the sons of Horatius while the Curatii were united though they were all three sorely wounded they killed two of the Horatii the third remaining though not hurt at all yet finding himself not able to make his partie good against all three begins to take his heer 's and when he saw them follow him slowly one after the other as they were able by reason of their heavie armour and sore wounds he fals upon them one after another and slayes them all three Even so the devill assauâ—ts not this body while it is healthy and strong as long as the parts are nearly compacted and condensated by charitie but like a wily enemie takes advantage by some dangerous breach and enters through the disbanded troopes of our armies Divisions have evermore been an enemie unto any good work especially to this of Reformation how should our adversaries be ever perswaded to accord with us when we cannot agree amongst our selves will not they boast the goodnesse of their errours whilest we differ in our truth and be deterr'd from our communion when they shall see and behold our dissention One of the maine arguments whereby r Gen. 34.21 Hamor and Shechem went about to perswade their people to entertain Jacob and his familie and their Religion was because they were peaceable the very Heathen will condemne what we professe as untrue and unwarrantable Å¿ Quia omnis secta Christianismi titulos sibi vendicat tamen alia aliam execratur condemnat Clement Alex. Stromat l. 7. when every sect challenging to it self the title and right of true Christianitie shall yet neverthelesse one curse and condemne another It is a militarie principle Tempt not an enemie by giving him the advantage what is this but to hearten their malignant opposition to assault us when they spie a breach amongst us t Anximus Philippum noâ— ipsi Athenienses The Athenians complained that they had strengthened King Philip against themselves by their own contentions and so may we our own seditions have been our enemies gains broken down the walls of Sion and betrayed the peace of our Jerusalem and how indeed can it be otherwise when as the dissolving the union of parts is the overthrowing the unitie of the whole T is so in other bodies v 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naz. orat 12. p. 198. every part of the world subsisting by a peaceable temper and dissolving by the contrary so true is that maxime in Philosophie in all States and Societies Omne divisibile est corruptibile In the body of a man so long as the humours are at a fair agreement choller proportionably allaid with fleagme and the sprightfull blood ballast with melancholly the whole is preserved by the harmony of its parts the perfect w Connexiâ— totius corporis unam sanitatem unam pulchritudinem facit Leo Epist 84 c. 11. joyning of each together causeth one health to blesse it and one beautie to grace the whole composure of it but when these are striving one with another when the blood and the choller are one against another then there is an evidence and open signe and overture of destruction there being as it were all the banners of nature displayed to destroy it self Even so in the Church of God when one member shall strive and fight against another learned men set themselves against learned men one Protestant Preacher set to dispute that which another teacheth and to pull down that which another buildeth to wrangle and jangle not so much it may be about fundamentals as trifles meere unnecessarie superstitions a consent perhaps of opinions in contrarie termes as x 1 Sent. d. 11. q. 1. Scotus censures the difference betwixt the Easterne and Westerne Churches for a little meat and for dayes as the Church of y Rom. 14 5.15 Rome was grievously distracted great stirs were raised as afterwards by Victor Bishop thereof about the use of leavened and unleavened bread as z Euseb li. 5. cap. 14. Eusebius testifieth the like contentions about things indifferent do trouble the a Angliâ—as quoque Scotiâ—as Eâ—â—lâ—sias sim lecertaâ—â—n de reâ—â—us adiaphoris in hanc usque diem exercâ—t Paraeus in Rom. cap. 14. English and Scottish Churches to this day about sitting and kneeling about black and white as sometimes the Constantinopolitanes did in the dayes of Justinian about blew and greene till as one saith they were all neither blew not greene the slain swimming in blood and the Emperour himself endangered So the factions of the Bianchi and Neri about the two colours of black and white cost the Dukedome of Florence deare even the beauty and peace of the Countrey This of all others is most dangerous and a fore-runner of a great and fearfull calamity that must befall the whole house Thus I was in Grecce but when even a little before it came to rume It is our Saviours axiome b Mark 3.14 A Kingdom divided against it self cannot stand the building is much endangered to ruine when the stones square and jarre one with another Needs must the daughter of Israel be disquieted and her peace disturbed when such opposites like Rebeckahs twins c Gen. 25.22 struggle in her wombe If the distraction of voices hindred the building of Babel will not division of hearts hinder the building of Jerusalem Miserable experience hath made it manifest to the great detriment of sundrie Nations that disunion follows where distraction went before The division amongst the Troians made way for the Grecians the Grecians being divided Philip was brought in