Sermons preached upon severall occasions by Lancelot Dawes ...

LUKE 12. 32:

Feare not little Flock, for it is your Fathers pleasure to give you the Kingdome.

CHRIST the Great Shepheard of our soules, being shortly to finish that for which he came into the World, the work of our Redemption, and to lay downe his life for his Sheep, and according to his corporall presence to have them, in the wildernesse of this World, where they should find Amalekites to encounter them, the Sonnes of Anack to impugne them, fierce Serpents to sting them, Lyons and Beares, and Foxes, and Wolves, to devour them, and the very Wildernesse it selfe by its naturall barrennesse, ready to starve them; doth in the prece∣dents of this Chapter, warne and arme them against all humane and mundane fears. Humane, from Verse 4. till the tenth. Mun∣dane, from the tenth till this thirty second: both which if I be not mistaken, are by way of recapitulation wrapped up in the beginning of this Verse, Feare not, &c. And in the later part confirmed by an Argument, a majori, For it is your Fathers plea∣sure, &c. As if he should have sayd, My friends which have for∣saken all and* 1.1 followed me in the regeneration, though ye be as a flock of Sheep subject to wandring, unfit to provide fot\r your selves things necessary, unable to resist the Wolves amidst whom ye are, though ye be little in the opinion and estimation of the World (being reputed the scum of the earth, the filth of the world,* 1.2 the outcast of the people, and of-scouring of all things) lesse in comparison with the world (being in respect of them, as the first fruits in respect of the Harvest, as the gleanings

in comparison of the Vintage) yet be not dismayed nor discou∣raged for any thing that the world wi••l or can inflict upon you▪ for loe, he that was your enemy is now become your friend, he that had a Sword of vengeance drawne against you, will now fight for you, he that was a just and severe Judge, is now become your Father, because you are in me, and howsoever of your selves you have deserved no better then others, whom he hath left in that masse of corruption wherein all Adams Children lay drowned: yet his good will and pleasure is such, that he will at length freely bestow upon you an inaccessible Inheritance in his Kingdome of glory; much more will he watch over you by his heavenly protection, provision, and direction in this King∣dome of Grace: Feare not, &c.

A Doctrine proposed by way of exhortation.

Which words divide themselves into two branches.

• 1. Feare not little Flock.
• 2. A reason or argument to confirme this, For it is your Fa∣thers pleasure, &c.
• In the first of these observe, 1. The object, Flock: 2. The quantity of it, Little flock: 3. An incouragement against feare.
• In the second note these particulars: 1. The Grantor, Your Father: 2. The cause impulsive that makes him respect us, and that is his good pleasure, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Our Father is pleased:
• 3. The manner of conveyance, by Franck Almaigne, to give:
• 4. The quality and quantity of the gift; a Kingdome.

Of each of which particulars, because I cannot now particu∣larly discourse,* 1.3 for as much as they seem unto me like Elishaes Cloud, still bigger and bigger, or like the waters of the Sanctu∣ary, deeper and deeper: I will by your patience, make the ob∣ject of our serious speech, the subject of my speech at this time (Flock.)

The party to whom this speech is directed, are his Disciples, Verse 1. and Verse 22. those which he had picked and culled from amongst all the Sons of Adam, and effectually called to his grace, the Church without that was actually existent at that present; so that what is here spoken to them, is spoken to the

whole Church of God: They then were, shee still is, a Flock of Sheep, for that is meant as may appeare by conference with like places, John 10. 11. 16. 27. John. 21. 15. Matth. 25. 33. Psal. 100. 3. Whence observe two things, 1. The quality of the members, in that they are resembled unto sheep: 2. The unity of the whole body, in that it makes but one Flock of Sheep.

Concerning the first, The Church of God is called a Flock of Sheep, not a Herd of Swine, nor a Kennell of Dog••, nor a Stable of Horses, nor a Fold of Goates, nor a Mew of Hawks, nor a Capine of Foxes, nor a Den of Wolves, nor a Puddle full of Toades; because she must not wallow in the filthy mire of sin like Swine, nor bite one another like Dogs, nor be proud and stomackfull like Horses, nor stink in her corruption like Goates, nor be ravenous like Hawks, nor fraudulent like Foxes, nor cruell like Wovles, nor poysonfull like Toades, but in patience and sincerity, in meeknesse and simplicity in innocensie and hu∣mility, she must resemble a Flock of Sheep.

So then the ungodly miscreant that drinks iniquity like wa∣ter, and is frozen in his own Dregs, and presseth the Lord with his sinnes, as a Cart is pressed with Sheaves, is a filthy Swine and none of CHRISTS Flock. The backsliding Hypocrite, that like Nebuchadnezzars Image, hath •• head of Gold and feet of Cl••y, a good beginning and a bad ending; that with M••••∣diabilis, first offers a golden, then a silver, then a leaden Sacrifice; and with the Gallathians begins in the spirit and ends in the flesh, is an unclean Dog licking up his own Vomit, and none of Christs Flock, the oppressing Land-lord, that wringeth, and squeezeth his Tenant like a spunge, and eates up their guts, and puls the skin from the flesh, and the flesh from the bones, as the Prophet speaketh,* 1.4 is a ravenous Wolfe, and none of Christs Flock. The unjust Magistrate that sitteth to judge according to the law, and commandeth to smite contrary to the Law, and maketh his place a Monopoly for himselfe,* 1.5 is a wilie Fox and none of Christs Flock: The deceitfull Lawyer that hides the weakness of his Clyents Cause, as the Panther doth the deformity of his head,* 1.6 when he would allure other Beasts to follow him, is a deceitfull Leopard and none of Christs Flock: The Priest and Jesuite, that barbours in every quarter of our Land,

like the Egyptian Frogs and goeth about to poyson the hearts of Christs Sheep, with the inchanted cups of the Italian Circe, is a venamous Toade and none of Christs Flock: All those we wish to be removed and seperated from this little Flock, into their own proper Elements: The Sow to the M••re, the Dog to his Kennell, the Wolfe to his Den, the Fox to his Earth, the Leopard to the Wildernesse, the Toade to the stinking Italian Fennes where they be bred: And I pray God that you R. H. and others like unto you (I mean zealous, godly, and watch∣full Shepheards 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 might deal with as many of these as are incurable and incorrigible, as our Saviour dealt with the Gade∣rens Swine,* 1.7 when they were possessed with Devils, Drive them into the Sea that they might be choaked in the waters: or as the Legend fables Saint Patrick delt with the Irish Toades, or as the Welchmen used the English Wolves, root them out, that there might not one be left alive to worry the tender Lambs of this little Flock.

Give me leave in handling the first Point, to touch two or three propertyes of a Sheep, wherein every man must study to resemble her that will acknowledge Christ for his Shep∣heard.

• 1. She is Sincerum simplex & Sine fraude pecus. Simple with∣out all guile and dissimulation.
• 2. Meek without all harme or offence.
• 3. Patient, without all desire of revenge.

Concerning the first▪ We must have this Sheep-like simplicity, and that in heart, in word, in deed, we must be plain and simple of heart, so we must be wise as Serpents but simple as Doves▪ Matth 10. 16. Plain and simple in speech, for we must cast off lying, and speak every man the truth unto his Neighbour, Ephe. 4. 25. Plain and simple indeed: for he that doth upright∣ly, and worketh righteousnesse, shall dwell in Gods Taberna∣cle. Psal. 15. 1, 2.

But alas where is that Sheep-like simplicity,* 1.8 that should be amongst us, where is that true Nathaniell, that true Israelite in whom is no guile: So far hath deceitful hypocrisie prevailed in mens hearts, that amongst all vocation, •• in Court and in Country, in Church and in Common-Wealth, dssimulation is now count∣ed

a great part of policy, and it is grown a common Proverbe in our mouths, but much more in our practise, Qui nescit dissi∣mulare nescit vivere. And this sheep-like simplicity is contemned and condemned for meer folly, and brutish stupidity, in so much that a sheep, a simple man, and a foole, are become Symonyma, all one in signification, to cog, to cloak, to fawne, to flatter, to speak what thou never thinkest, and think what thou never speak∣est. Oh these are high points of wisdome: And as under the fay∣rest flowers, and greenest grass lye the most poysonful serpents, so oftentimes under the fairest and sweetest tongues, the most poysonful and deceitful hearts. Briefly, men so live, as if our Sa∣viour had not given this Commandement, Be wise as Serpents, and simple as Doves: but, Be wise as Doves, and simple as Serpents. They resemble the Dove and the Serpent too, but in contrary qualities, the Dove in knowledge, the Serpent in simplicity; for knowledge (I mean saving knowledg) it is as far from them, as the Dove is from being a great States-man, or wise Politician: and for plain and honest simplicity, it is as proper unto them, as it is to the wilie and winding Serpent: so that it is plain there is no truth in their hearts and ••eynes.

Now if the fountaine be polluted, is it likely that the streame will be cleane? If the root be bitter, will the fruit be sweet? If the house be full of smoak, will the chimney be faire without? I the Clock be out of tune below, will the Bell strike right above? If the heart be full of deceit and hypocrisie, will there be truth in our words? Surely no, For of the abundance of the heart the mouth speaketh: And no marvail therefore, seeing we dissemble with our double hearts, if that be true also which immediately goes before, They speak deceitfully every one to his neighbour.

And as simplicity is banished from our hearts and tongues▪ so from our actions, as we have double hearts, & double tongues, so we have double hands, and love double dealing. So that we may cry with David, Help Lord, for there is not a godly man left, the faithfull are minished from amongst the children of men. They speak deceitfully every one to his neighbour, they do but flatter with their lips, and dissemble with their double heart, Psal. 12. 1, 2.

And here I could be well contented to break off this point, and passe to another, without discending to any particulars, but that

I see two sorts of men so directly in my way, that I must needs sa∣lute them before I goe; both which, although they converse and live amongst the Lords sheep, yet in nothing, save in the outward appearance they resemble sheep:* 1.9 Beware of them, for they come to you in sheeps Cloathing, but inwardly they be ravening wolves. Or if they will needs be called sheep, I will be so bold as call them as they deserve, Rotten sheepe. Introrsum turpes speciosus pelle decora, their hearts are rotten, they are wholly corrupted, they have nothing but a faire sheeps-skin to cover and conceale their inward deformities from the eyes of the world.

The first is he that wears a vizard of Religion; the other, that under a cloak of Law, and consequently of Justice, wor••eth his owne private intendments with the losse and hinderance of other men. The fi••st shrouds himself under God, the second under the King, both damnable hypocrites: and seeing the Scripture will warrant us to call every hypocrite a Fool, we may call the first of these Gods foole, and the second the Kings. To speak a little of either of these by themselves: the first is our Statute-Prote••tant, our indifferent Apelles, our hollow-hearted Interimist, our luke∣warm Laodicean; which howsoever he make an outward shew and profession of Religion, yet he counts no more of it, then the Gaderens did of Christ,* 1.10 who made more reckoning of their swine then they did of him: And this man rather then for Christs cause he should lose a swine, hee can be contented that Christ should part out of his Coasts. He will make an outward shew to the world as if he did love and reverence the truth: he will perform the outward works thereof as farre as the law of man binds him, but all without a simple and sincere heart, only upon some sini∣ster respects, and indifferent considerations. As 1. because he will not be singular, but desires to live at unity with the people with whom he converseth. 2. For feare of humane Laws. 3. Re∣ligion is to him as a faire Cloak to a beggerly Swaggerer, it hides his rotten rags, and keeps him from wind and weather. 4. Per∣adventure it serves him as a ladder to advance him unto some pre∣serment, and as soon as he hath attained the top of his hopes, he cares not though he push it down with his heels.

Now because he makes no account of Religion, but only as an instrument to effect his owne private purposes, hereupon it falls

out, that he is ready to embrace any Religion, or no religion, as the circumstance of persons, time and place shall require. For as they fable of the Sea-god called Proteus, that he doth always resemble the colour of the Rock upon which he lies, or as Glass reflects the visage of him that shall look upon it, or as water forms it selfe ac∣cording to the fashion of the vessel into which it is powred: so he is always ready to joyne in profession with them with whom he liveth and converseth; the reason in all is the same, the Prote∣us and the Glasse have no perfect colour nor visage of their owne, and therefore they reflect the colour and visage of others that are next unto them. The water hath no figure of his owne (for hu∣midum suis terminis non est terminabile) and therefore it applies it selfe to the vessel that contains it: And this man hath no Reli∣gion of his owne, it is enough for him if he have some species and reflection thereof from others. By this unstablenesse and muta∣bility of profession, may this hypocrite be discerned, and distin∣guished from a true Professour. For as wild Apes are catched while they imitate the motions and dancing of men: so may this same Ape be catched and disclosed by framing his Religion to the disposition and affection of others: For though hee hath no man save himselfe in his Pater Noster, yet hee hath every man in his Creed, because every mans Creed for the time is his.

This Countrey is full of this kinde of Vermin, I have found it too often amongst the meaner sort, and I pray God that all of you that are Gentlemen, and of place and authority in the coun∣trey, could wash your hands from this sinne. I charge no particu∣lar,* 1.11 I cannot, For no man knows the things of man, save the spirit of man which is in him.

Only let me crave leave to propose a few queries, and let eve∣ry man upon the examination of his own heart, at his best leasure return an answer. Is there any among you, any Pharisee, that un∣der a colour of long prayers devours widows houses? Any Absolom, that under pretence of performing a vow, practiseth rebellion a∣gainst his father? Any Jezabel, that under a colour of executing Judgement, sucketh the blood from guiltlesse Naboth? If there be, (as I hope there will) a non est inventus returned upon all these. Let me go a little further: Is there any Ambidexter, that can play with both hands? Any Satyr, that can blow both cold

and hot out of the same mouth? Any Jew that can swear by God, & by Malchom? Any Assyrian that can serve God and his Idols? Is there any that can be contented to hear a Sermon in the Church, and to see a Masse at home? That yoaketh an Oxe and an Asse in the same Plow, and weareth Linnen and Woollen in the same Garment, and soweth his field with mingled seeds? To speake plain English, that hath not Joshuah's resolution; I and my house will serve the Lord, but comes himselfe to Church, leaves his wife to say over her Beads at home, and permits to his children and familie, greater liberty in their Religion, then in their Gar∣ments, to shape what fashion they like best? I pray God there be no such, if there be, I pray God turn their hearts, that there may be no such: but those that will, maugre what can be said or done unto them, continue such, and hang like a Thiefe upon a Gibbet between Heaven and Hell, God and the Devil, the Pope and the King. It were to be wished they were handled by the Magistrate as Tullus Fostilius dealt with Motius Suffetius, when hee stood indifferently affected between the Romans and the Fidenates, or used as Birds use the flying fish, because it is a master in the Sea, the Dolphin persecutes it there: and because it is a master in the Aire, the Fowls set upon it there: So because they are 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 neither Protestants nor Papists it matters not if they were expelled out of both their Elements: If not, yet let them fear and heare Laodice∣as censure, Rev. 3. 16. I speak not these things out of any spleen to any particular persons what soever (he that knows the thoughts of my heart, knows that I lie not) my worst wish to any of you is the salvation of his own soule in the day of Jesus Christ. I am perswaded far better things of many of you, and for others, as far as charity binds me, I judge the best; and therefore if any be offended at my speech, it is scandalum acceptum non datum, not I, but his owne guilty conscience that deserves the blame. If I should in this place seek to please man, I were no fit Ambassador of Christ: As long as the Chyrurgeon works according to the rules of his Profession, let his Patient weep, and cry, and com∣plain of cruelty, yea and scratch him on the face, he needs not care for it: And he that rides in the street armed on every side, from top to toe, what counts he if all the dogs of the Town bark at him? As long as a man is faithfull in his Vocation, and with∣out

feare or favour of man, doth those things that are pro∣per to his place, Hic murus aheneus esto, He is armed on every side with Gods protection, and therefore may say with David, The Lord is on my Side, I will not feare, what man can do unto me.

But let us come to the other Hypocrite, which I called the Kings Fool, this is he of whom I may complaine, as Nazianzen did of some, Pugnant pro Christo, contra Christum, saith he, and Pugnant pro lege contra legem, say I, they fight for the Law against the Law, and Legis nomine armantur, & contra legem di∣micant, They arme themselves with the Law to fight against the Law,* 1.12 as Leo speakes, Ad Palaestinos. Thus the Covetous and the unconscionable dealer makes the Law his Patron, the oppressing Land-Lord makes her his Sanctuary, the deceitful bargainer, makes her his stalking horse, the bloody Revenger makes her his sword and buckler, to offend his Enemies and defend himselfe, and thus shee that is ordained for a publick good, proves the hurt of many, she that is the Mistris of Justice proves the Mi∣nister of injustice, she that is a Preserver of Peace, proves a Trumpet and an occasion of War, not that of her selfe she is any such cause, no no, but as the middle region, which of all the three is the coldest, by antiperistasis produceth the hottest effect, Thunder and Lightening, as water which naturally doth quench, being poured upon lime, causeth it to burn, as the morall Law, the Law of all righteousnesse, is the cause of sin, Rom. 7. 8, 10, 11. as the Gospel of Peace is an occasion of War, Matth. 10. 34, 35. So our Law, which of it selfe is holy and Just and good, by accident turnes to be a cause and occasion of Evill.

All the blame hereof rests upon the heads of two men, the wrangling Client, the unconscionable advocate; the 1. is that Ahab that troubles all Israel, who is, as Jeremia speakes of himself up∣on another occasion, a contentious man, and a man that strives w^th the whole world, that rough Ismael, that hath his hand against every man, and every mans hand against him, that Salamander that loves to be bryling and broyling in the fire of contention, Et lachrymas mittit cum nil lachrymabile cernit, he is never well but when he is doing or plodding some ill, he goes to Law, not out of a desire of publick peace, (for what hath he to

do with peace, he may say, as Nero did when he set Rome on fire, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. So that it go well with him, he cares not if the whole world be set on fire, not out of an honest defence of his own Right (for his own conscience tels him he hath none) but either of a desire of revenge, or because he knowes himselfe to be more skilfull in packing and shuffling of Cards, then the party with whom he is to play, or presuming upon his own purse, or upon the simplicity of his Adversary, or out of an hope by spinning In infinitum the thred of contention, and bringing his opposite into an inextricable maze of troubles, to inforce him, either wholy to depart from his own right, or to say of it, as the Whore did of the child, Let it neither be mine nor thine, but let it be divided, or at least (which is the ordinary work that such Archers aime at) to draw him to a Composition. This is sometimes sacriledge, when it is for depriving the Church of her right, sometimes these, when it is for stripping men of their lawfull Rights, sometimes murther, when it is out of a desire of Revenge, sometimes other sinnes, when other ends are proposed, shrowded and sheltered under a cloak of Law.

Well, the cause cannot be so bad, so repugnant to common E∣quity, to Law, to Honesty, to Conscience, but some will be found to sollicite it, and not only privately to countenance and support it, but publickly, if need so require, to plead and report it; this is done by such as makes his vocation a Monopoly for himselfe, and levels all his paines, not at the publick good, but at his private gaine, and in his heart applauds that saying of Vespasian to his son Titus,* 1.13 when he gathered a tax from some homly matters, lucri bonus est odor ex re qualibet, It is no matter how bad the cause be, so the fee be good. Weight it never so light in the ballance of Justice, Gold is a heavy mettall, and will soon make it weight. Of both these I may well use the words of the Heathen Orator,* 1.14 Totius injustitiae nulla capitalior est pestis, quam eorum, qui tum, cum maxime fallunt, id tamen agunt, ut boni viri esse videantur, Of all kinds of injustice, none is so capitall a crime, as of those who when they hurt worst, yet do they it under a pretence and colour of right.

In the time of King Edward the third,* 1.15 there was a Phamphlet set out in Latine verse, bearing the style of Paenitentarius asini,

The Asses confessor. The Argument is this, The Wolfe, the Fox, and the Asse goe to Shrift, and doe pennance: First, the Wolfe confesseth himselfe to the Fox, who doth both absolve him, and extenuate his faults; then the Fox makes confession to the Wolfe, who obtaines like favour; at last comes the Asse, and makes his confession, who as his fault was lesse, so the more he expected absolution. And what was his fault? marry this: Be∣ing very hungry, he had pulled a Straw out of the Sheafe of a Pilgrim that was travelling towards Rome; this is no sooner con∣fessed, but it is made a capitall crime:

Immensum scelus est injuria quod peregrino Fecisti Stramen subripiendo sibi.

Such, as for which he must have the rigour of the Law, and that is to be slaine and devoured. The Author of that Book did, no doubt, obliquely gird the Pope, whom he meant by the Wolf, and his Prelates, whom he understood by the Fox. I thinke we may not unfitly apply it to the persons whom we have in hand: The wrangling Client is the Wolfe, the unconscionable Advocate is the Fox, the plain dealing man is, I would say the Sheep, but the Fable calls him an Asse, and indeed he is made the Asse, and inforced to beare the burden away: The Fox and the Wolfe shrive themselves one to the other, and all their sins are minced and qualified, mountaines with them are but Mole-hills, blocks in their wayes are but straws, beams in their eyes are but motes, great sins are little sins, and little sins are no sins: Let the poore silly Asse when he comes to shrife, the least wrong that can be pretended, especially if it be against one of them, though it be but the turning of a straw, Immensum scelus est, &c. It is an action of Trespasse, and unlesse he will compound for the wrong that he hath done, he must undergoe the rigour of the Law.

Let not our learned and worthy Lawyers mistake me, as if I sought to disgrace and defame their profession, I respect, I reve∣rence, I honour it; and I make no doubt but there are very many of this Profession, as learned and skilfull in the Law, so also ho∣nest, conscionable, religious: And (to use Jethros words con∣cerning Magistrates) men of courage, fearing God, men deal∣ing holily, and hating covetousness; and such I hope all are that

be here present. Now that which I have spoken concerning them that are deceitfull and unconscionable, is no more a dis∣grace unto these and their Calling, then it was to Christs Apo∣stles, that one of them was a Judas, or to the Leviticall Priests, that one of them was a Caiphas, or to the Sons of God, the good Angels, Job•• that the Prince of darkness the Devil was one of their company. Only this one thing let me beseech them to take notice of, the better that any thing is, the more dangerous it is, when it is abused. Can there be any thing more necessary then Fire and Water, when they keep their proper places? displace them, remove the fire from the hearth into the house-top, and astus, incendia volvunt, it indangereth the whole Town: re∣move the River out of its Channell into the mowne Meadowes, and new grown Corn, and,

Sternit agros, sternit sata laeta, boum{que} labores.

It sweepes away the C••r••, and makes havock of all. Was there ever Creature that God made more excellent then the Angels? and yet those Angels that fell, and kept not their first Estate, no Creature under Heaven so hurtfull and dangerous, as they▪ Come to man; is there any calling, if ye respect publick peace, so neces∣sary as the Magistrate, whom God hath set in his own room, and stiled with his own name: If yee respect the Soule of man, so worthy as the Minister, if yee respect the health of Body, so necessary as the Physitian, if yee respect the outward and tem∣porall Estate, so requisite as the Lawyer? But if these abuse their places; if the Magistrate, under a colour of executing of Justice, practise Tyranny, if the Minister for sound Doctrine, preach He∣resie, if the Physitian, instead of wholesome Physick, minister poyson to his Patients, who so pernicious? So likewise the Lawyer, if in stead of opening and explaining the Lawes, and defending the right, and standing in the gap, that falshood and wrong may not enter, he labour to smother the Law, and outface the truth, and patronize falshood, who more hurtfull then he? The more you are to be exhorted, (for you are all but men and no man, walke he never so uprightly, but he is subject to fall) to walke worthy of that excellent vocation whereunto you are cal∣led; love your Freinds, honour the Mighty, regard your Clients, respect your Fees; The labourer is worthy of his hyre: But pre∣ferr

truth, and a good conscience before them all, and let neither might, nor feare, nor Client, nor Freind, nor Fee, nor any thing in the World, cause you to make shipwrack of a good conscience, or to give leave to your tongues, which as the Heathen man said should be Oracles of the truth, to be Bauds and Brokers for an ill cause; remembring that that description, which old Cato and Quintilian gave of an Orator, as it agreeth to us that are Mini∣sters, so to you also that are Lawyers, Viz. that he is Vir bonus, dicendi peritus; and therefore as he must be Dicendi peritus, a good Speaker, to must he also be Vir bonus, a good liver. Enough of this.

To conclude this first generall Point,* 1.16 and so to descend unto the second, (for I will not now trouble you with the other two properties of a Sheep) seeing the Dove-like, or sheep-like sim∣plicity is a virtue, wherwith every Member of Christs Flock must be qualified, we are all to be exhorted, and let me say unto you with Saint Austine,* 1.17 Hortor vos omnes charissimi, meque hortor vobiscum, I beseech you, yea and my selfe with you to avoid hypocrosie, and that the rather, because it is a sin unto which all Adams Posterity are, yea though they be regenerate by the spirit of God, in a greater or lesser degree subject. To this purpose we are to labour for single hearts, because these are the soul of our actions, without which, well they may have a be∣ing, yet have they neither life nor moving. For as the Body, when the Soul is separated from it, how comely soever it be in outward form, will presently stink and become noysome; so all our words and actio••s, whether they concern Piety, or honesty, God or our Neighbour, if the heart be not joyned with them, are but stink∣ing Carrion, and filthy Abominations in the Nostrils of Almigh∣ty God.

The second generall Point is the unity of Christs Church, she is but as one Flock, as the Sheep under one Shepheard, though never so many, do all concur to the making of one and the same numericall Flock: So all Christians, though never so dispersed over the Globe of the Earth, being fed in the green Pastures of the Lord, which are beside the waters of comfort, do make but one and the same individuall Church. And this the very word it selfe doth imply, if we look into his Parentage in the Greek

tongue, viz. a Congregation, or collection of many particulars, into one society and city of God, for which cause she is called one undefiled Love Cant. 6. 8. one Body. Ephe. 4. 4. within which no∣thing is dead, without which nothing is alive, as Hugo speaks: one Sheepfold, John 16 Figured by one fleece of Gideon, which was wet with the Dew of Heaven, when all the ground beside was dry, shadowed by the Arke of Noah, wherein eight Persons were saved, when all the rest or the World was drowned, the Boards of which Arke were conglutinated and pitched together with∣in and without: within, that she should not loose her own, and without,* 1.18 Ne admitteret alienam. that she should not leake in forrain waters: as a Donatist did not unfitly expound it, or rather as Austine moralizeth it, Vt in compagine unitatis significe∣tur tolerantia charitatis, ne scandalis ecclesiam tentantibus, sive ab••ijs quritus, abijs sive quae foris sunt cedat fraterna junctura & solvatur vinculum pacis. August, contra Faustum lib. 12. Chap. 14 reason. 1. In respect of Christ, the Shepheard is one, therefore the Flock but one, the Bridegroome one, therefore the Spouse but one, the Head one, therefore the Body but one▪ In this respect Cyprian holds the whole Church one Bishoprick, not that his meaning is, that any one man should be ministe∣riall head of the whole church in Christs corporal absence, & that the Bishop of Rome, for that were to marry the chast Spouse to two Husbands, & instead of a faithful Spouse, to make her a filthy Harlot:* 1.19 Cyprians words wil admit no such Interpretation: unus est episcopatus, &c. And what account he made of the Bishop of Rome, which then was a man of better worth then al those Magogs, who have possessed that Chaire for a thousand yeares last past, it may appeare by this, that he contemned his Authority, vili∣pended his Letters, opposed his Councell to his, his Chaire to his, called him a proude man, an ignorant man, a blinde man, and little better then a Schismatick. It is then one Bishoprick in respect of Christ, the Bishop of our Soules, 1 Pet. 2. 25. The sole oecumenicall and universall President of the whole Church. So then, as there are many Beames proceeding from the same Sun, yet one Sun, in which they are United, many branches growing from one Tree, yet one roote wherein they are conjoyned, many

Rivers, yet one Sea wherein they all meet, many lines in a circle, but one Center wherein they all concur: So the Members of Christs Church, though in respect of themselves they be divers, yet they have all but one beginning, one Spring, one roote, one Head, one Center, and in this respect all but one; as one in re∣spect of the Head, so in respect of the Spirit, which animateth every Member thereof. This is the soule that informs the whole Church, it is that Intellectus agens, of which Philosophers have so much dreamed, which is Vnas numero, in every Member of Christs mysticall Body: So that as the integrall Members of mans Body, though of themselves they be specifically distinct, flesh, bones, nerves, muscles, veines, arteries, &c. Every one of them having a peculiar, essentiall, and specificall form, yet being informed with one humane Soule, they are but integrall parts of the same man: So all Christians in the World, though in sex, and state, and degree, and calling, and Nation, and lan∣guage they be different, yet being regenerated and animated with the same spirit, they are but integrall Members of one and the selfe same Church. 3. One in respect of Faith and Religion, and profession contained in the sacred volume of the Bible, the two Brests of the Church, out of which Christs Lambs do suck the sincere Milke of the word, that they may grow thereby: The two Cherubims, that with mutuall counterview do face the mercy Seate, that is Christ, the two great lights that inlighten the World, the old, like the Moon, to rule the night, the new, like the Sun, to rule the: day that for the Patriarks, this for us, the two Pillars to leade us from Egypt to Canaan, the old of a Cloud, dark and obscure in figures and shadowes, the other of fire, bright and cleare, both of them making one, and absolute rule of our faith and profession: she is then one, because one spirit quickeneth her, one, because one rule directeth her; that is, the essentiall form, this is the proper passion flowing from this form, by which the Church a Posteriori may be demon∣strated, For they are my Sheep saith Christ which heare my voice. John 10. 27. thus then briefly, one Spouse, one love, one Dove, one Body, one Fleece, one Arke, on Spirit, one Faith, one Re∣ligion, one Head, one Shepheard, one Flock.

Here (to come to so me application) give me leave to use the

Apostles protestation.* 1.20 I say the truth in Christ Jesus, Ilye not▪ my conscience bearing me witnesse in the Holy Ghost, that I have great heavinesse and continuall sorrow in my heart, and with the Prophet Jeremy could wish that my head were full of water,* 1.21 and mine eyes a fountaine of teares, that I might weepe day and night for the Schismes and divisions that are at this day in the Christian world. There was a time (there was, Woe worth that unhappy Tense, there was; but, Est bene non pos∣sum dicere, dico fuit, I cannot say there is, I must needs speak as it is) There was a time when the whole Church of God, in all places of the world, was of one heart, and one minde, of one ac∣cord, and of one judgment. And howsoever there was, and ever will be some difference about some circumstances of no great weight, yet was there not the least discrepance amongst them, in any one essentiall point of our faith. Vna agebat in om∣nibus membris divini spiritus virtus, & erat omnibus anima una, & fidei propositum idem, & divinitatis celebratio omnibus una, Euseb. lib. 10. hist. Eccl. Chap. 3. in somuch that as when any member of the body is ill affected, all the rest do conspire to cure it: or when a house is set on fire, the whole town will run to quench it: So if any heresie happened to spring in any part of the World, their common desire was to crush the serpents head, to make it like Ionas his gourd, of short continuance, and to smother it in the birth, and make it like the untimely fruit of a Woman, which perisheth afore it see the Sun: they did conspire to heale the affected member, and did concu to stay the flame from fur∣ther combustion.

Thus did they from the most parts of the world concur at Nice against Arius, at Constantinople against Macedonius, at Ephesus against Nestorius, at Chalcedon against Entiches. Thus was the head of Britaines snake (as Prosper Aquitanus tells) Pe∣lagius crushed by provinciall Synods,* 1.22 in most places of Chri∣stendome. And long before these times, when as yet there was not a Christian Emperour, thus they dealt with Montanus in ma∣ny of their Synods. And at Antioch against Paulus Samosatenus, they met from all Churches under Heaven, as it were against a common theife that stole the Sheep out of Christs flock.

But now (O times) the one, and undivided spouse of Christ

is like a Traytor drawn and quattered, the North and the South, the Orient,* 1.23 and the Occident, each differ from other in sun∣dry materiall, and essentiall points of Faith. And here in the West, that Church whose faith was once famous through the whole world, which was as a Beacon upon an hill, a guide for all the Churches round about her, a Sanctuary for orthodoxall ex∣iles, one of the four Patriarchicall Seas, and that in respect of place and order, the first; the Empresse of the World, the Glory of Kingdomes, the pride and beauty of Nations, the faithfull City, is so estranged from the Bridegroomes Voice, and hath so depraved the purity of Christian religion, both by loosing of her own, and the taking in of Forraine water, that as one sayd of A∣thens, we may say of Rome, thou mayst seeke Rome in Rome, and canst not finde it, being become like unto one of the old Aegyptian Temples, beautifull without, and Cats, and Ratts, and Crocodiles adored within. And whereas shee hath no more reason to be called Catholike, then the old Mahometans to call themselves Saracens, then the Jewes had to call Herod that was ready to be eaten with wormes a God, then the Persians that were shortly afterslaine by the Romans, to be called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 then Manes had to stile himselfe an Apostle of Jesus Christ, then Celsus the Heathen Philosopher to entitle his Books written against Christian Religion,* 1.24 the word of truth; or Drunkards to be tearmed good fellowes, or light housewives honest women: (having made the rule of her faith like▪ Glaucus the Sea, which loosing some part of his Body by beating upon Rocks and shelves, hath the same repaired by rocks and sand that cleave to him: yet must shee be called the only Catholike Church of Christ, and all others that dissent from her, although they do consent with Christ, shall be counted and called Hereticks and Scismaticks, and Calvinists, and Lutherans, and Zwinglians, and I wote not what; even as in former ages, the Arians called themselves Orthodox∣alls, and branded the Catholikes with the name of Hereticks, and Homousians, and Johanites, and Ambrosians, and Athanasi∣ans: and as he that is troubled with the vertigo or swimming in the head thinks that the earth turnes, when he stands still, whereas the earth stands still, and his giddy brains turn, as those that sayl from the shore into the maine Sea, think that the Land goes back

from them, when they goe back from the Land: So they charge us to have turned from the truth; when it is not we, but their giddy brains that have turned, and to have gone back from the ancient, Catholicke, and Apostolick Church, when it is not wee, but they that have run backwards, and made an apostasie.

Heare yet more cause of grief in this little Flock in these North-west parts of the world,* 1.25 which at the commandement of Christ is come out of Babylon. Alas, what a rent have two or three points of difference made; and those not of such moment, but that a reconciliation might have been made, if a charitable construction had been admitted on both sides. It's worthy the observation which the holy Ghost sets downe, Gen. 13. 7. when there was debare between the Herdsmen of Abrahams, and the Herdsmen of Lots Cattel, The Canaanites and the Peresites dwelled at that time in the land; whereupon Abraham was more desi∣rous to make a pacification: Let there be no strife between thee and me, nor between thy herdsmen, and my herdsmen, for we are bre∣thren. So say I, let there be no strife between Abraham and Lot, between Luther and Calvin, nor between the Herdsmen of ei∣ther side (especially seeing it is with us as it was with them, the Canaanite and the Peresite dwells amongst us) for we are bre∣thren: The matters of difference are not such, but that they may, and I hope will in time be determined in a lawfull Assem∣bly: Till then▪ oh let no heat of passion melt the pitch of Noahs Arke, no violence of perturbation burst in sunder the threed, and knots of Gods net, but both endeavour to preserve the com∣munion of Saints, and so continue the unity of the Spirit in the bond of peace. Worthy is that admonition which Saint Austin gives to certaine brethren that did not fully agree in the doctrine of predestination, I wish these men would hearken unto it: Ita{que} dilectiss: ne vos perturbet hujus quaestionis obscuritas. Mo∣neo vos primum ut de his quae intelligitis agatis deo gratias. Quic∣quid est autem quo pervenire nondum potest vestrae mentis intentio, pacem inter vo & charitatem servantes, a domino ut intelligatis, orate; & donec res ipsa perducat ad ea quae nondum intelligitis, ibi ambulate quo pervenire potustis: St. Paul shall english it, Let us as many as are perfect be thus minded: and if any be otherwise minded, God shall reveale even the same unto you. Neverthelesse

in that whereunto we are come, let us proceed by one rule, that wee may mind one thing, Phil. 3. 15. 16.

To come yet neerer home; although peradventure it may be∣fall me, as it doth him, who stepping in hastily to part a fray, gets a broken head for his paines, and receives blows from both parties: Tamen subibo discrimen, I will hazard my selfe, & pro virili aquam infundam in sacrum hunc ignem: I will doe the best I can to powre out my Bucket, to quench if I may this holy Fire; I meane the fire that is burning in our English Church, those hot and fiery flames of contention about Circumstances and Ce∣remonies, Figures and Colours (shall I say more?) toys and tri∣fles, if not in themselves, at least in regard of many things that are neglected, even by those who most oppugn them, which might be badges and tokens of unity and consent in our Church; yet prove they (I know not how) like the waters of Massah and Meribah, causes of strife and contention, and serve to make a rent in the vaile of our Temple, even from the top to the bottome, and to teare in sunder the seamlesse Coate of Christ Jesus. Marke those unchristian speeches cast to and fro, and those Books which are by sundry divulged on both sides, I ex∣cept neither (and yet I must needs say there is a difference, the one maintaining the decency and order of our Church, the other striving to beate downe all the carved work thereof,* 1.26 as it were, with axes and hammers) and compare them with the most tart polemicall books that have been written against, or for the Pa∣pists, and you shall find some of them in bitternesse and sharp∣nesse of style far exceeding them, as if their pens were dipped in vinegar and wormwood, or their inke were made of the blood of Dragons, and the cruell gall of Aspes. Yet Michael the Arch∣angle, when he strove against the devil; & disputed about the bo∣die of Moses,* 1.27 durst not blame him with cursed speaking, but said, The Lord rebuke thee Jude 9▪ May we not justly exclaim, as the Poet did concerning the civill Wars between Caesar and Pompey, Quis furor Ocives? what madnesse is this! quae tanta licentia linguae, what mean these unbridled tearms?

Cum{que} superba foret Babylon spolianda trophaeis, Bella geri placuit nullos habitura triumphos.

When we should march with joynt Forces against the whore of Babylon, shall we every man slay his brother, and sheath his sword in his companions bowels? Oh that they would rememb∣er that generall name, which as many have taken, as have taken the Military oath, to fight under Christs Standard, I meane the name of Christian. It was thought a good motive to Julius Cae∣sar (in the first of Tacitus his Annals) to unite the minds of his dissenting Souldiers, to call them Quirites. Divus Julius sedi∣tionem exercitus compescuit uno verbo, Quirites vocando: And should not the name of Christians be as great a motive to com∣pose those jarrs, as Quirites was to the barbarous Souldiers? Oh that they would remember that they are brethren,* 1.28 not like Simeon and Levi▪ brethren in evill; nor like those bred of the Serpents teeth, which slew one another, as the Poet saith,

Marte cadunt subito per mutua vulnera fratres. But brethren bred in one womb, the Church, fed with one milk, the Word, animated with the same spirit, governed by the same Lord, justi∣fied by the same faith, watch-men over the same Flock, fighting under the same Banner.* 1.29 Nefas nocere vel malo fratri puta, said he in the Tragedy: and Moses thought it a good argument to compose the two Israelites which were at odds between them∣selves: Sirs, ye are brethren, why do ye wrong one to another? If this be not of force, oh that they would consider how they weary, and wear, and wast themselves, while they thus rubb one upon another. It was a prettie invention of the States of the low Countreys, upon some feare of discord between them and England, when they painted two earthen pots floating upon the Seas,* 1.30 with this motto, Si collidimur frangimur; the like might they justly feare. Si collidimur frangimur: If we thus be knock∣ed together, we shall both be broken in peices: If wee thus bite and devoure one another, we shall be bitten and consumed one of ano∣ther.

And last of all, which is not the least of all, oh that they would consider, that the Politician at home, and the Papist a∣broad, looks upon them: and howsoever they may seem in out∣ward shew to incline to the one or the other party, yet indeed they laugh in their sleeve, and in their hearts say, There, there, so would we have it:* 1.31 Hoc Ithacus velit, & magno mercentur A∣tridae.

It is noted that when the Grecians strove amongst them∣selves, Philip got them all into his hands: and certainly there is not a fitten opportunity then this for the dissembling Atheist, and the neutralizing Worldling, and the statizing Polititian; for the Foxes, these little Foxes that dwell amongst us, and have already destroyed our Vines,* 1.32 and left us nothing upon them save a few small grapes, to obtaine their much desired prey: For these are like the Eele-catchers in the old Poet, it's best fishing for them in troubled and muddy waters. Tacitus notes of the ancient inhabitants of this Land,* 1.33 that by their continual factions and dissentions, they made an easie way for the Roman conquest. Britanni factionibus, & studiis trahuntur, nec aliud adversus vali∣dissimas gentesnobis utilius quam quod in communi non consulunt, sed dum singuli pugnant universi vincuntur. While the present Inhabitants of this Land tread in the foot-steps of those ancient Britannes, behold Hell hath enlarged it selfe, the Antichristian Synagogue of Rome hath hereout sucked no small advantage, and the Romans do their worst to come and take away (which God forbid) both our place and our Nation.* 1.34 True it is (say they) which thou hast said; the Church is one Flock, one Bodie, one Spouse, one Sheep-fold; all the members thereof have one be∣lief, one heart, one soule. This very point doth manifestly de∣monstrate the Protestants to be not so much as members of the Catholique Church, because they be at continuall jarrs and wars amongst themselves; To whom I may return this Proverb, Phy∣sitian heale thy selfe: Or I may say as one said unto Philip, when he began to reprove two forreiners for dissentions betweene themselves; quoth one unto him, look first to your owne house, and make peace there, and then reprove your neighbour. Quis tulerit Gracchos de seditione querentes? Our dissentions we see, we lament and bewaile, yet are they neither in number so many, springing all from one or two roots, or in quality so flagitious, being matters of question, not of faith, about the hemme and fringe, not about the garment it selfe; about the husk, not a∣bout the kernell; about ceremonies and circumstances, not a∣bout the essentials and fundamentals of faith, or that they ex∣clude us not from the society of the faithfull, unlesse Austin, and Jerome, and Ruffinus, and Epiphanius, and Chrysostome, Cy∣rill

and Theodoret, Ireneus and Victor, Paul and Barnabas be excluded together with us; who although as was before said, they consented in all the fundamentals of Religion, yet in some points of circumstance and ceremonie they varied.

But what do al the builders of Babell speak the same language? do all the Romans agree amongst themselves? indeed as well as Dogs in a Kitchin, or Cocks in a pit; or as did the Midianites host, and Cadmus his Souldiers, they consent together as did Herod and Pilate, both at odds amongst themselves, yet both a∣gainst Christ. Or as Sampsons foxes, their heads looke every one severall wayes; marry their tayles are tyed together with fire-brands in them for annoying their enemies; or as the Beasts which Cacus, an old Italian Gyant (who dwelt where the Pope now dwels) was wont to steale from others, which lest by their foot-steps they should be discovered, he was wont to draw into his denne by their tayles, their faces looking another way; all the unitie that they can boast of is in the tayl, whereby they are drawn to yeild and submit themselves and their works to the censure of the Romish Church, their heads looking another way. I will not now speak of their actual and morall dissentions, nei∣ther of the many schismes and divisions, which have been in the Romish Church, when sometimes there were two, sometimes three Popes at once, and for the space of two yeares together none at all. Neither will I mention the difference of their Reli∣gious orders, whereof there are, or have been at the least 100. in many things differing one from another; their intellectuall and dogmaticall differences are such, and so many, as that if I should repeat them unto you, I should both weary my selfe, and much abuse your Christian attention. Our learned Solomon in his A∣pologie for the oath of Allegiance, hath gathered 11. gross con∣tradictions out of Bellarmine: Pappus hath observed 237. dif∣ferent opinions cited in Bellarmine: Crastovius hath observed 205. contradictions amongst the Jesuites: Willet hath cited 57. points wherein Bellarmine contradicteth himself, 39. points wherein Popery crosseth it selfe, 100. opposite constitutions in their Canon law,* 1.35 and 70. contradictions between the old and the new Papists: Bishop Ridely hath quoted 17. manifest contradi∣ctions out of Steph. Gardiner in one question, viz. touching the

Sacrament of the Altar, as they call it: And a worthy Prelate of our Land in his Catholique Apologie hath confirmed almost all those positions which we maintain against the Church of Rome, by evident testimonies out of their owne Writers. What shall I say more? Let the Papists, if they can, name any maine contro∣versie between them and us, wherein they doe agree amonst themselves. For my part, I thinke it requires more paines and judgment to set down the doctrines and positions of the Church of Rome, then demonstratively to confute and overthrow the same. If I alledge Bellarmine, Suarez, or the greatest Jesuites, Pighius, Catharinus, or who weare the name, one or other perad∣venture will reply that it is but a particular opinion, and not the doctrine of their Church: Whither then shall I goe? to the Pope himselfe? then say I the Papists must condemne their Communion under one kind; for so did Gelasius: nay they concur with the Montanists, for so did Zepherinus; with the Arrians, for so did Liberius; with the Nestorians; for so did Anastasius 2. with the Monothelites; for so did Honorius; with other He∣reticks in other points, for so other Popes have done; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 thus see you Pythagarus determine. Here I am put off with the words of their nice and quirling distinctions: The Pope as a pri∣vate Doctor may erre,* 1.36 but as he is Pope, his judgment is infalli∣ble: If he be sitting in his Chaire in the Consistory, if hee back the whole Church, then he is like Apollo in tripode, he can speak nothing but Gospel. Marry if he be walking, or riding, or sitting at Table, he will talk as madly as any of his Cardinals. Now be∣cause I know not what the Popes were doing, how their beha∣viour was when they did thus and thus determine,* 1.37 whether they were sitting in their Chaires, as Plato was wont when he did dictate; or walking with the Peripateticks; or which is most likely, lying, with the Epicures; the Popes authority is not sufficient of it selfe to prove this or that to be the doctrine of the Romish Church.* 1.38 Whither must I now goe? to their Councils con∣firmed by the Pope? Indeed these be the Church representative, or branch of the unwritten word, which is to be received with no lesse reverence and authority then the books of the Old and New Testament.* 1.39 Well then, I will go no higher then the Coun∣cell of Trent, it was called by a Pope, continued by a Pope, con∣firmed

by a Pope: and shall I take this for an undoubted truth, that whatsoever is there decreed is universally received amongst Papists? Oh but the very Councell it selfe, though it hath been sundry times attempted, yet could it not be received into the Kingdome of France, nor is as I suppose to this day. Yea, and in Italie and Spaine too, both private Doctors, yea and Popes too have crossed the determinations of that Conventicle. I will instance in one particular; the Councel of Trent commands that the old and vulgar edition shall be received for authenticall, and that no man under any pretence whatsoever, shall once dare or presume to reject it. And yet Bellarmine, a great Champion of that Synagogue, holds that in foure cases it is lawfull to appeale from it to the Original Languages: and Azorius, Vega, Sixtus Sinansis, Canus, Lindanus, and divers others since that Coun∣cell do aver, that in that edition there are many grosse errours, and ridiculous Soloecismes, not only by the negligence of Writers and Printers (which the Lovanianists, and Colonianists have no∣ted in the Margent) but by the negligence and ignorance of the Interpreter himselfe: yea and Popes themselves contrary to the Precept and Decree of that Synod, have revised and corrected the same. For about 43. years after the first publication of this Decree,* 1.40 Sixtus 5. did review and correct the whole Bible; and publishing it in the last yeare of his Popedome, did command that that of his should for evermore stand in force, upon paine of the great Curse: and yet within three years after this comes Clement 8. with a new Edition in many hundred of places, diffe∣rent from that of Sixtus, the diversities whereof being gathered together by a painful Antiquary into a Book, which he intitu∣leth Bellum Papale, doe make a pretty volume; and this latter must (I trow) upon no lesse penalty be received for authenti∣call. These be they that boast of unity, and make Consent a mark of the Church.

But let us grant that unto the Papists which they are never a∣ble to make good, that Rome is at Peace with her selfe, will it hence presently follow, that that Church is this little Flock? Theeves and Robbers are at peace amongst themselves, and true men may goe to Law one with another. The Scribes and Phari∣sees, yea Herod and Pilate agreed in crucifying Christ: The

the Kings of the earth stood up, and the Rulers took counsell to∣gether against the Lord, and against his Christ. Psal. 2. 2. They have cast their heads together with one consent, and are con∣federate against thee O God, the Tabernacles of the Edomites, and Ismaelites, the Moabites and Hagarens, Geball and Ammon, and Amaleck, the Philistims, with them that dwell at Tyre, Ashur is also joyned unto them, Psalm. 83. The Nobles and Princes and Dukes and Judges, and all agreed in the dedication of the Image which Nebuchadnezzar bad set up; they must either be at peace with God, or their braggs are winde: There is no true peace amongst men when they warr with God; there is no truth in unity when there is no unity in truth. Now how they agree with the Spirit of God speaking unto us in the holy Scriptures, he that will heare them 〈◊〉〈◊〉 speak shall quickly discerne. God forbids that any Image be made to any religious use, or being made, to be worshipped, the Church of Rome commands both; God commands that the Sacrament shall be ministred in both kinds, the Church of Rome commands that the greatest part of Christians have it but under one kinde: God teacheth us, that howsoever before men we are justified by works, yet before him we are justified by Faith without the works of the Law; the Church of Rome teacheth that we are not justified before God by faith without the works of the Law. God tells us that we must pray with the understanding, the Church of Rome maintaineth praying in a strange tongue; God saith that Marriage is honourable amongst all men, the Church of Rome denies it: God calls the prohibition of mar∣riage a Doctrine of Devills, the Church of Rome makes the prohibition of marriage equall to Canonicall Scripture: God hath taken away all legall distinction of meats, and tells us that every creature of God is good,* 1.41 &c. they, the Church of Rome, puts more religion in abstinence from meats, then in the obser∣vation of Gods precepts: Briefly, whereas the summ of the whole Bible is comprehended in the Decalogue and Creed, and both these included in the Lords prayer; there is not a Com∣mandement in the Decalogue, scarce an Article in the Creed, or petition in the Lords prayer, against which, if not directly, yet indirectly and by consequence, they doe not offend; they as∣cribe

an inward religious worship to Saints, against the first Commandement, they adore Images against the second, they maintaine swearing by the creatures, invocation of Saints, they dispence with Oaths against the third, with greater strictnesse they observe their owne holidayes and fasting dayes then the Lords day, against the fourth; they extoll the Pope above all Emperours and secular Princes, they admit Children into reli∣gious Orders without consent of Parents, against the fifth; they teach and practise rebellions, murthers, and massacres of such as be opposite unto them in matters of Religion, against the sixth; they prohibite marriage and allow the Stews, a∣gainst the seventh; they hold that in extreame necessity it is lawfull to take another mans goods, against the eighth; they maintaine equivocation and mentall reservation, against the ninth; they hold that concupiscence, unto wich the will doth not yeeld consent, is not properly a sin, and so overthrow the tenth; that concupiscence unto which the will yeelds her con∣sent, being forbidden in the former precepts.

Not to trouble you further, the summ of all is this, Such is the unity of the Romish Church, as neither old Papists agree with new, nor old with old, nor new with new, nor new with old, nor Schoole Doctor with Schoole Doctor, nor Fryar with Fryar, nor Priest with Priest, nor Jesuite with Jesuite, nor Pope with Councill, nor Pope with Pope, nor one with ano∣ther, nor any with God: And therefore as he in Plutarch, who when he cast a stone at a Dogg, happened to light upon his Step-mother, sayd, That though it was besides his purpose, yet it was not greatly amisse:* 1.42 Or as the Printer of a learned Treatise, when in stead of Cardinales he Printed Carnales; al∣though it was besides the intent of the Author, yet was it nei∣ther incongruous Latine, nor false English. So if Bellarmine in setting downe the works and rules of the Catholique Romish Church, when he made Vnitas for One, if in writing of Vnitas he had over-reached a little with his Pen, and added one Vow∣ell more and made it Vanitas, though it had been beside his owne intendment, yet had it neither been beside, nor against the truth: this being a proper passion immediately flowing from the principles of that Church, and consequently an inseparable mark whereby to discerne her.

But to leave the Papists,* 1.43 and with an exhortation to all, to make an end of all, Is the whole Church of Christ but one flock? then let us all which professe our selves to be members of this Church, of what calling and condition soever we be, bend all our endeavours, nor for our owne particulars, but for the peace and good, and preservation of the whole; even as the members of a mans body (which is a fit embleme of Gods Church) do not so much tender their owne good, as the safety and preser∣vation of the whole; and because the bond of this Unity is Peace, let it be the care of you that are Magistrates to main∣taine peace, and of us that are Ministers to Preach peace, and of you that are Lawyers to procure peace, and of you that are Jurors to conclude peace, and let us all with joynt consents pray for the peace of this Jerusalem, that plenteousnesse may be within her Pallaces, and peace within her Walls, peace in mat∣ters of opinion, and peace in matters of action, peace in mat∣ters of piety, and peace in matters of equity, peace with God and peace with our selves, and peace with all men, remembring that God himselfe is called the God of peace, and his Gospell the Gospell of peace, and his naturall Son the author of peace, and his adopted Sons the children of peace.

But especially let me intreat, yea and as an Embassadour of Jesus Christ, charge you that are Magistrates of our Countrey, Justices of the peace, to make your practice agree with your names: I use this exhortation the rather because I may use the same words to you which the Apostle did to the Corinthians, It hath been certainely declared unto me that there are contentions among you: and one saith I am Pauls, another, I am Apollos: Who is Paul, or who is Apollos, but the servants of Christ, and members with you of the same body; let no man so respect one particular member, as that he neglect the whole, the whole Church militant, and so every particular Church is like unto that Ship wherein Paul sayled under the Roman Centurion from Sidon towards Rome:* 1.44 Caelum undique & undique pontus. Shee is amidst a glassie Sea, every where beset with dangers: Vna Eurusque Notusque ruunt — The ayre thunders, the winds blow, the raine falls, the Sea rageth, the waves rise and beat upon the Ship: Exoritur clamorque virum stridorque ru∣dentum,

the ropes crack,* 1.45 the men cry, they are carryed up to the Heaven, and downe againe into the deepe, so that their soules even melt within them: What must be done in this case? Every man must shift for himselfe and his freind, and leave the Shipp to the mercilesse Seas; or as Parnus his Mar∣riners did, fall together by the eares about a rotten Shipp∣board, and hurt, and wound, and disgrace, and displace one another? No no, but the Centurion must command, the Pilot must guide the Compasse, Paul must preach, the Marriners must row, every man in his place, all private respects set aside, must labour to bring the Ship to Land.

Let me then with the blessed Apostle beseech you, that all injuries forgotten, all wrongs forgiven, all factions abandon∣ed, all contentions and discords buryed, yee walke as the E∣lect of God, holy and beloved, put on tender mercy, kind∣nesse, humblenesse of minde, meeknesse, long suffering, for∣bearing one another, and forgiving one another, if any man have a quarrell to another, even as God for Christs sake for∣gave you; and above all things put on Love, which is the bond of perfection, and let the peace of God rule in you, and the God of peace shall be with you.* 1.46

Once againe for conclusion of all, let me with the same A∣postle exhort you, if there be any consolation in Christ, if a∣ny comfort of love, if any fellowship of the spirit, if any com∣passion and mercy, fulfill my joy (my joy, nay your owne joy, and the joy of all Gods Elect children) that yee be like min∣ded, having the same love, that nothing be done through contention and vaine glory, but that in meeknesse of minde every man esteem better of another then of himselfe, suppor∣ting one another through love, endeavouring to keep the uni∣ty of the spirit in the bond of peace, being of one heart and one soule, of one accord and one judgement, even as the Church whereof we professe our selves to be members is but one Flock, and the Governour of this Flock but one Shep∣heard, and the milke of this Flock one Word, and the soule of this Flock one Spirit, and the inheritance of this Flock one

Kingdome; and that I may neither add to, nor detract from the Apostles words, As there is one hope of our Vocation, one Lord, one Faith, one Baptisme, one God and Father of all, which is above all, and through all, and in us all; consider what I say, and the God of Gods give you wisedome to know, and a conscionable endeavour to put in practise that which hath been sayd.

Notes

• * 1.1

  〈…〉〈…〉
• * 1.2

  1 Cor. 4.
• * 1.3

  Ezek. 47.
• * 1.4

  Mich. 3. 2. 3.
• * 1.5

  Acts 23.
• * 1.6

  Plin. lib. 8. cap. 18.
• * 1.7

  Matth. 8.
• * 1.8

  Vse.
• * 1.9

  Matth. 7.
• * 1.10

  Matth. 8.
• * 1.11

  1 Cor. 2. 11.
• * 1.12

  Leo. Epist. 83:
• * 1.13

  Juven. Sueton. in Vesp.
• * 1.14

  Tull. off. lib. 1.
• * 1.15

  Fox. Acts ult.
• * 1.16

  2. use.
• * 1.17

  August. de verit. cap. 55.
• * 1.18

  August. de un. Eccles. Ca. p 5.
• * 1.19

  Cyprian de Praelat.
• * 1.20

  Rom. 9. 1, 2.
• * 1.21

  Jer. 9. R. 1
• * 1.22

  Euseb. lib. 5. cap. 25.
• * 1.23

  Rom. 1.
• * 1.24

  Origen Contra cels. lib. 1.
• * 1.25

  Revel. 18.
• * 1.26

  Deut. 32. 33.
• * 1.27

  Lucan pugna Pharsal. lib. 1.
• * 1.28

  Gen. 49. 5.
• * 1.29

  Sen. in Thye∣ste.
• * 1.30

  Meteran. lib. 15
• * 1.31

  Virgil Aen. l. 2.
• * 1.32

  Tacitus in vit•• Agricol.
• * 1.33

  Joh. 11.
• * 1.34

  3 Use.
• * 1.35

  Fox. acts and monuments.
• * 1.36

  Rhenanus in marg. Ter∣tul. adver. Prop.
• * 1.37

  Hieron. in Chronic. Athan. Epist. ad soli∣tar. vitam a∣gentes.
• * 1.38

  Gratian. di∣stinct. 19. Can. Apost••
• * 1.39

  Vid. Bell. de Rom. pont. lib. 4. cap. 3.
• * 1.40

  Dr. James.
• * 1.41

  1 Tim. 4.
• * 1.42

  The Printer of Doctor Reynolds his Theses.
• * 1.43

  Last use, ex∣hortation to all.
• * 1.44

  Act. 27.
• * 1.45

  Virg. A••n. lib. 1.
• * 1.46

  Colos. 3.