WHen I consider the course that was taken by the greatest Visi­tour that ever was, I cannot but observe, that the only way to make Religion take the more place among the people, is to cleanse the Church of ignorant, erronious, Schismaticall, and vitious Priests.Luk. 19.41.45. For when Ierusalem was out of order, and that the Saviour of the World sheds teares at the sight thereof; hee travels to the Temple (as pointing to the cause) [Page 2]and there begins his zealous Reformation: in which I doubt not, but hee hath set a patterne for after-ages, to see that those among us bee likewise of us; lest otherwise the Sheepe which wee are set to keepe from wandring, doe stray from what is right.

I held it but my dutie therefore to make choice of such a text, as in the handling might somewhat serve to scrutinize the cause of such unruly stirres as are not seldome found in the Church of God.

And not to bee long before I bring you to it, it was (as you know) the fourth Station mentioned in this Chapter, which was the most famous and remarkable. For when Saint Paul was come to Melitum, and had sent for the Elders of Ephesus thither, hee sounds forth a Goncio valedictoria, or a patheticall Vale to those Churches which hee was then about to leave; and hath it chiefly in his heart and tongue, that They whom hee left behind him, should both looke unto themselves, and the Cures committed to their charge: imitating herein that fatherly love which carefull Pa­rents use to afford to their deare children. Impii enim essent Parentes, qui liberos à se geni­tos non etiam summa cura alerent, & morituri, illis in posterum quoque non prospicerent. From which this our Apostle was free enough: and therefore labours what hee can to provide well for the Church in the dayes and yeares [Page 3]which were to bee after him.

He speakes to them all assembled; but chiefly to those who were not only [...], but [...]: which though Saint Hierom (writing to E­vagrius) passed over; yet it no way appeareth that either Sosipater, Aristarchus, Secundus, Gaius, Timotheus, Tichicus, or Trophimus (all mentioned at the fourth verse) were departed from him:Doroth. Sy­nops. ubi nar­ratur quod Sosipater erat Episcopus Ico­nii, Timotheus Episcopus E­phesi, & Ty­chicus Chalce­done Bithy­niae. Three of which are certainly knowne to bee Episcopi; as Doretheus hath re­corded. Nor was a fourth but a Bishop after­wards; as in the same authour well appeareth: For Ephesiorum Episcopus post Timotheum, Gaius factus est.

Now, as in this his Sermon hee useth many arguments to stirre them unto heed and watch­fulnesse; so chiefly two, in which hee prophe­sieth;

First, that after his departure grievous Wolves should enter in among them, not sparing the Flocke.

And secondly, that from among themselves also should arise men speaking perverse things to draw away Disciples after them.

My text then is the latter of these two Pro­phecies; and is so much the more lamentable, by how much the parties pointed out are the neerer to that body which they rise against.

I shall name it therefore in the generall, Va­ticinium pro certo flebile, a sad mournfull pro­phesie: and shall consider in it, [Page 4]

• First the persons seducing.
• Secondly, the parties seduced

The persons seducing, Men that shall arise [...], from among your selves.

The parties seduced, The Disciples which they draw after them.

The first, as Ring-leaders: The second, as they that follow. The first as Heads: the se­cond, as the Bodie of a fatall Faction. The first as those from whom a man would thinke farre better things should bee expected: The second as they who might have beene farre other­wise, if they had beene (as is required) better instructed.

In the first observe with me these five parti­culars.

• 1. The Denomination of the Agents. Men.
• 2. Their Manifestation. Shall arise.
• 3. Their Vnde or Originall. From among your selves.
• 4. Their Qualification, Actions, or Behavi­our. Speaking perverse things.

And all this [fiftly and lastly] to helpe for­ward their intention: which is, To draw away Disciples after them.

And then secondly, for the parties seduced, we have also their Denomination first; and their miserable condition next. For though they be intituled [...], as were those of Christs owne schoole, yet are they but the Disciples of them who vexe the peace of their holy Mo­ther, [Page 5]by speaking perverse things to draw away Disciples after them.

These I make the parts. And of these as seve­rally and distinctly as shall best sute to the pre­sent occasion.

1. And loe, here's first of all an inviting ti­tle, a promising and faire Denomination, Wolves in the former verse: Men in this. And though there the name bee enough to wipe away the hope of any gentle or humane actions; yet here's a name, which (in it selfe) proclaimes, invites, and calls to an expectation of better doings.

2. But because a beautifull front may some­times prove deceitfull, and bee (as Pandora's box) faire without, and foule within, 'tis fit we take a second step, viewing their persons as they come abroad to present themselves on the stage before us. And sure, faire weather still ap­peares: for Men may arise and shew them­selves, and yet no danger.

3. No thirdly, though their Vnde or original be verely and indeed from among our selves: For did not Moses arise and stand in the gap, to turne away the wrath of God from his peo­ple? Nay, did not Aaron arise with a Censer in his hand, take fire from the Altar, put In­cense therein to make an attonement; and stan­ding betwixt the living and the dead, the plague was ceased? Phineas also rose up in zeale, executed judgement; and so befriended [Page 6]the sad, sicke; sorrowfull, dying multitude.

4. Thus they: And if all else could thus ho­nour their Manifestation and Originall, there had beene a want of those many wounds with which the Daughters of Ierusalem doe not seldome vex the quiet peace of their holy Mother. But the text goes [fourthly] farther, clouds each faire former promise with a sad Catastrophe; and though it be a fatall prophe­sie to relate of such an off spring, yet Inimici hominis Domestici ejus, Our harmes are foretold to bee wrought by home bred enemies: yea, those among us shall not bee alwayes of us, but will sometimes arise to speake (as saith the text) perverse things: Or, as some glosse upon it, Verba distorta, obliqua, minime (que) sincera. Which is enough to shew the ill qualited beha­viour of these Agents, and to point them forth as the Churches enemies.

Should the words that they speake bee spo­ken for and not against, I would bee willing to grant them truly zealous: but speaking to di­sturbance, harme, and detriment, I cannot but affirme them truly viperous. For pitch but upon the cause, and then goe on.

Can that bee zeale when Men arise,Ambition a cause. because they find they cannot bee raised? Or be those words warrantable which bee spoken against, because the speakers cannot, as they would bee spoken for? I cannot thinke it: nor should I make any mention hereof, but because I find [Page 7]that the Heads of most Factions, have beene fretted by the faylings of ambitious hopes.

Thus doth Eusebius tell us of one Thebulis, Euseb. lib. 4. hist. Ecclesiast. cap. 21. who, in the Virgin dayes of the Churches pu­ritie, corrupted it, by reason of a repulse from his wished preferment. The like is recorded of that heretick Aërius, who taught for Do­ctrine, Presbyterum ab Episcopo nulla ratione debe­re discerni, Aug. Dehae­res. c. 22. that by no meanes there was a diffe­rence to be made betweene Priests and Bishops; And all this, because hee himselfe was denied the place of a Bishop.Theod lib. 1. cap. 2. So also saith Theodoret of the Arian heresie, that it was first set a­broach because Alexander had that dignitie which Arius desired. And as for Donatus, it was likewise so with him: For when hee could not attaine to the Bishopricke of Carthage, but saw Cecilianus preferred before him, he turneth hereticke, and drawes away no few Disciples after him. Nor doe our owne times but pro­duce the like presidents: For as wee have late­ly heard the perverse words of that fierie spi­rit, who (both in his pulpit Pasquil, and those seditious rayling Pamphlets, which came to the hands of many people) laboured what hee could to set all in combustion: So have wee also heard how hee bemoanes himselfe as an out-cast Courtier; thereby betraying the true cause, which first moved him to crie aloud a­mong the people, and bee the direfull fomen­ter of unquiet stirres. And yet (wee thanke [Page 10]our God) the mischiefe intended was preven­ted, He made his madnesse to bee manifest, and so (as the Scripture speaketh) he prevailes no further:2. Tim. 3.9. for like Esops Camel, Dum cornua quaerebat perdidit aures.

But because all men are not proane to one vice, there be befide this, a multitude of other causes. I list not to mention all, but touch at some.

And next after this alreadie mentioned,Selfe-con­ceit a cause. there is a Philautian Spurre; Selfe-conceit; Immodicus amor sui, Immoderate love of a mans selfe. This breedes him up in sin gularitie; This makes a mans owne fancies bee the best pleasing: And then, from hence ariseth obsti­nacie, pride and contention; dilating it selfe so farre, that when others shall oppose, or be un­willing to consent unto him, hee shootes out his arrowes, even bitter words: he speakes (as saith the text) perverse things.

To which may bee added thirdly,Vain-glorie a cause. that itch­ing desire of vaine tumid glorie, with which whoso is taken, hee is a man made fit for facti­on, applies himselfe to the people, speakes di­stort and crooked words, tangs up and downe to draw away Disciples after him; accounting it as a jemme of admirable worth, to bee gra­cious in the eyes of the common multitude: and if Vox populi proclaime him Learned, no matter though the Learned know him to bee indeed the true-borne child of an Irnoramus. [Page 11]Fathers, nor Councels, nor Schoole-men hee may not touch: or if hee doe, it is not to light His candle by Their torches; but to make the people beleeve that his owne Lampe hath bet­ter light. Convince him therefore they that can, his timpany is sure to ever swell; and though the bladder be broken by force of truth opposed to his errours; yet seldome or never expect to see him yeeld: For (as one truely speaketh) Ex hac gloriae cupiditate oritur perti­natia nusquam flexibilis, Alfons. de Castr. advers. haeres. lib. 1, cap. 2. adeo etiam, ut cum in certamine suecubuerit, cedere tamen nolit. And againe, as saith the same Authur; Qui cupidus est gloriae, quid pro hac assequenda facere non audebit? ad illam metam gressus omnes dirigit, ad hoc lo­quitur, pro hac re scribit, & hac de causa conten­tionem excitat. That is, Hee who is desirous of vaine-glorie, what will hee not dare to doe for the attaining thereof? this is the marke to which hee directeth all his goings, to this he speaketh, for this hee writeth, and by reason of this hee stirres up contention; Yea, and so goes on, Populo ut place­ret, that hee may draw away Disciples after him.

5. But is it not pittie that the birth of the child should endanger the life of the Mother? and that men of the Church should leave off to bee the Daughters of Ierusalem? Verely the qualitie of offenders addes not a little to the depth of the fault, and makes it to worse taken at their hands, who should rather [Page 10]reduce than bee the Leaders to a fierie Faction. For, as when Caesar was slaine in the Senate, it troubled him much to see others rise up against him; but most of all, that his owne sonne Brutus should bee one amongst them: where­upon hee cries out,Sueton in Ju­lio Caesare. [...], What? and thou my sonne? So also, that the Church bee troubled by any, is griefe enough; but that They, who should bee chiefly for it, that They should rise up against it, is Infandum facinus, a wickednesse which cannot bee uttered but with the highest and greatest detestation. It was not an open enemie that did mee this disho­nour, for then I could have borne it; but it was thou, even thou my familiar friend: as the Psalmist speaketh.Psal. 55.12. And that thou shouldest doe it, is too too much: who could have thought it? Christ I am sure hath set a Copie to bee better written: For perdidit vitam poti­us, quam per deret obedientiam; Hee would ra­ther part with his life than lose his obedience. And yet these men had rather disgorge their stomacks to excite their Disciples against Su­periours, than studie to reduce them to a more quiet and dutifull way. They therefore startle them with feares, as if both Tyrannie and Po­perie were comming in; only because their Consistorian tenets concerning Kings may not be allowed, nor They no longer suffered to violate that decent Vniformitie which best be­commeth Gods publike worship.

I speake these things againe of our present calamities: for these very dayes of ours have as great a share in the truth of our Apostles prediction, as almost any of the dayes that have ever beene. And therefore wee, as well as our Fathers, can testifie and say; Paulus verus vates, Paul is a true Prophet: for as hee hath spoken, sowee find; that From among our selves doe a­rise men speaking perverse things, to draw away Disciples after them.

And indeed they may draw them farre e­nough, so easie are they to bee set agog. For that man among us who can but shew his dis­like of the Churches Hierarchie, traduce the men thereof for unsound intentions, preferre Preaching before Praying, soare up aloft into the high and deepe points of Predestination, detract from the honour of the House of God, and bee homely bold in his holy worship, shall not want a traine to follow after him, from Parish to Parish, from Towne to Towne, from Citie to Citie, from one Kingdome to another people; yea, from one England to another.

But, though by such kind of meanes, these men may have a number both of Hee and She-Disciples [satis dicaculi, Plaus. as the Comicke spea­keth] who will bee readie to prate and prattle enough in behalfe of their deare Masters, as if all but they were Arch-traytours to the Faith, and Factours for the Sea of Rome; yet are these stout Champions for Religion (to men [Page 14]of knowledge and moderation) no better then the bane and Disturbers thereof. And there­fore their silly Proselytes are too presumptu­ous, nice,Epist. 118. ad Ianuar. cap. 2. and credulous. They have supersti­tiosa timiditas it is S. Austins phrase: They feare superstition but it is with a superstitious feare. And so, Dum vitant stulti vitia, in contraria currunt; Iude, vers. 10: speaking evill many times of those very things, which God almightie knowes they understand not: For if they understand them, why are they so wicked as to speake a­gainst them? I say no more; tis time I shew they are gone astray. For,

First, if they denie the divine right of the Churches Hierarchie, they doe more than was done by the holy Spirit it selfe, which, when the seven Churches of Asia (mentioned by Saint Iohn) were taxed for their errours used not one word or other against the forme of their government: whereas I doe not doubt,Revelat. in chap. 2. & chap. 3. but if the Pillars thereof had wanted that, which wee call a Ius divinum, the breath of the Spirit had overthrowne them. And indeed, Christ shewed the difference, in the Seventie and the Twelve: for hee did at the very first so order the matter in choosing Church officers, as that there were inferiour and superiour Priests; Sheepe and Lambes: for so heMath. 10.16 Luk. 10.3. stiles them when hee sent them. And loe here I find, that Rome hath made many things offensive to ignorant and vulgar eares. But then againe [Page 15]As a man may not loathe his meate, because some have surfetted; nor abhorre his drinke, because many a Rioter hath beene drunken: no more may Romes arogancie cause us to con­temne or fight against Christs ordinance.

And secondly, as for that bitter out-crie of unsound intentions, it is (without question) a causelesse and Panicke feare: for from the ig­norance of Antiquitie proceeds that needlesse suspition of a Popish Reformation. Whereas on the contrarie, if things bee well lookt into, the worst of Vipers (after all their digging and delving into their Mothers bowels) may find enough to confesse their follies, and say with Nero, Nesciebam me tam pulchram Ma­trem habere: I never knew till now that I had so faire a Mother. Yea, and each Governour like­wise, with other well-ordered person, may comfort himselfe and say; Regium est andire malè cum feceris benè; si rectè facis quid eos ve­reris, qūi non rectè reprehendunt.

Then also thirdly, to preferre Preaching before praying, is to magnifie the meanes be­fore the End. For, (as it is in Rom. 10.13.) Whosoever shall call upon the name of the Lord shall bee saved. But then next,Rom. 10.14. How shall they call on him, in whom they have not beleeved? and how shall they beleeve in him of whom they have not heard? and how shall they heare without a Preacher?

Nor can Christ take it well to have his owne words blotted. For though a Sermon­bell can tang more together, than a Bell that is tolled, and so bee a true token that there is some schisme in the Church; yet remem­ber what hee saith. Hee no where tells us that his house shall bee called the house of Preaching:Math. 21.13. But, Sic scriptum est; It is thus written, My house shall bee called the house of Prayer. And this, as to shew the excellencie of Prayer in generall, so in particular to ex­presse unto us the excellencie of publike Prayer in the Congregation: the one a dutie to bee done of all that would have Christ to bee theirRevel. 8.3. Advocate: the other, of those who doe not only ayme at that, but take also the right course in Gods service; neither let­ting private prayer bee preferred before the publike, nor publike prayer bee either put downe, or disrespected, to let Preaching have the chiefe preheminence in the holy Temple. So also say the Apostles, in Act. 6. at the fourth verse; But wee (say they) will give our selves continually to Prayer, and to the Mi­nistration of the Word. This was their order, To prayer first; and to the Ministration of the Word, that came next. And if so, then here wee see, though Simeon bee the elder brother, yet to Iudah is the Scepter given: And as of Iu­dah came Christ the promised seed; so to Iudah, [Page 15]that is to Prayer (as one speaketh worthily) is the Promise made. Which I therefore note with him, because Simeon in his name signifieth Hearing; Iudah Prayer and Prai­sing.

And well doe I give a touch at Praise as well as Prayer: for it is indeed a part of Prayer, and one maine piece of our holy Service. The heavenly societie is frequent in it: and wee on earth make Gods house then to bee like the heavens, when Prayer and Praise have chiefest place in the Con­gregation.

I reckon it therefore as a great offence for men of our C hing to let the people turne all their members into eares. Is Re­ligion nothing else but hearing? have they no knees, no hands, no tongues? No knees to bend, no hands to hold up, no tongues to speaking? A shame most certaine. And though some men among us may account it their glorie, yet sure I am, it robbeth God of a great deale of honour, which hee expects and looketh for at his peoples hands.

Not that I doe hereby intend any thing to the prejudice of Preaching; it is farre from mee: but to shew the right order of Gods service; And so much the rather, because there is scarce any place allowed [Page 16](amongst too many) for Indah to appeare in the house of God. But did the holy Fathers thus? They were indeed very fre­quent and fervent Preachers: and yet never­thelesse no part of the Liturgie was then omitted, but all performed from first to last: and why? they measured their Sermons, not by their length, but by their strength; not by a rude and indigested Chaos of many words, but by a sweet, concise, and apt kind of speaking; as when wee read them is ap­parent.

And last of all (for INot that they were o­mitted when this Sermon was preach­ed: and yet omitted now, because I have writ­ten more ful­ly of them in my book in­tituled Pro­sano-Mastix. omit the rest) to meddle more then is meete with the high and deepe points of Predestination, savours very little of that happy wisdome which they enjoy who are wise unto sobrietie. It is enough for us that wee stirre up our Flockes to attend their Salvation, and to worke it out with feare and trembling; and not busie their heads with such thornie doubts and wounding questions as torment their soules, and perplexe their consciences, and thereupon not seldome drive them to Desperation.

The very heathens have taught us more discretion in such a case. For among the wise Graecians (as Saint Austin writeth) the difficult points of their Religion,DeCivit. Dei, lib. 6. c. 5. were never laid open to the discussing of the igno­rant [Page 17]people. Nor would Varro (that lear­ned Roman) suffer the bookes of deepest questions, and highest mysteries, to come to the sight of the commou multitude, but bee kept in private for the learned Schooles. And I verily beleeve it as a thing profitable, to forbeare the discussing of some points in the open Pulpit, for their sakes that are un­capable. In absoluto ac facili est aeternitas, Hilar. de Trin. lib. 10. juxta finem. saith a Father, God doth not bring men to heaven by difficult questions: nor can wee edifie as wee ought, when wee preach such desperate positions, and loftie speculations, as are opposite to the receiving of Gods Promises in such wise, as they are set forth to us in the holy Scripture; wherein his love to Man kind is so made manifest, as that hee plainly sheweth hee would have all to bee saved, and come to the knowledge of the truth. This is that which his1 Tim. 2.4. 2 Pet. 39. Ezek. 18.32. Ezek. 33.11. Joh 3.16. 1 Joh. 2.2, Rom. 1.32. Joh. 12.47. Esa 65.2. 1 Chron. 28.9 2 Chro. 15.2 Luke 19.10. Joh. 5.34.40. Mich. 7.18. Math. 23.37. Word proclaimeth: and therefore they are but bold presumptions, which lead us to the clo­set of his secret counsels.

Thus have I shewed, not only a briefe Catalogue of some of those causes, which incite Men to arise from among us, and speake perverse things; but have also in part declared the weake and feeble meanes, whereby they deceive their silly Proselytes. And herein I cannot but grieve, that the [Page 18]poore Roes, and Hindes of the field should bee thus deluded. They are led up and downe, as wanderers in the darke by an Ig­nis fatuus; and are made thereby such in­struments of mischiefe, as draw up the slu­ces to let in confusion. Christ might there­fore well give it in charge to the Daughters of Ierusalem; yea, and charge them likewise by the Roes and Hindes of the field,Cantic. 2.7. that they stirre not up, nor waken his Love untill shee please.

And (for application) let us,The Appli­cation. my Bre­theren, attend his charge: for to men of our Calling hee directs it most especially, as one that knew what manner of men would sometimes arise from among our selves.

¶ And first of all, Let not ambition set her blacke foot within our hearts; for it is a strong temptation, blind in what it pur­sueth, knowes nor reason nor religion, but is the Mother and Nurse of many mis­chiefes. It is a drie drunkennesse, by the force whereof no few have reeled into a per­verse and factious way. Let it not there­fore once come neere us, let us bee strangers to it, oh! let it not so much as stick upon our fingers ends.

Howbeit, I doe confesse most freely that the Labourer is alwayes worthy of his hire, and cursed bee they who scant or detaine [Page 19]him from it. Men called to serve at the Al­tar, are not to sterve at the Altar, but to live thereof. I doe therefore hold it as lawfull to seeke fairely for an augmentation of short meanes, as to pray to God for our daily bread. I doe also acknowledge that Prefer­ment is for Men of parts; and with such a difference likewise, as that some are not on­ly worthy of honour, but of double ho­nour, as the Apostle speaketh. It is also found to bee true, that Small Livings make wooder Priests; or at the least a proud and an insulting people, which sticke not to tread and trample on their Pastours, according to the filthy affectation of their owne high hearts, and presumptuous spirits. Yet can this bee no warrant for ambitious hunting for Preferment; nor any thing of counte­nance to those who arise, because they find they cannot bee raised: who speake against, because they cannot bee spoken for. This first.

¶ Let also Selfe-conceit not make us sin­gular, 2 for it is a meanes to expell that assen­ting spirit, which ought to knit us all toge­ther. Quem non gula vincit, Philautia su­peravit, saith Saith Cyprian: and not unfit­ly. For such is the pride of singular per­sons, as what they have once said they must and will maintaine, bee it right or [Page 20]wrong. None may attempt to oppose such Men of parts: for like Cotys King of Thrace, they are married to Minerva: and though stultitiam suam produnt, yet move them not too farre, lest you bee sent to see, Num Dea in thalamum, whether the God­desse of such wisdome bee not come to their beddes.2 Kin. 9.22. As therefore Iehu said to Ie­horam, What peace can there bee so long as the whoredomes and witchcrafts of thy Mo­ther Iesabel are so many? in like manner, what peace can bee expected, so long as singular conceits seize thus upon us, and bewitch our mindes with that fatall spirit of Separation, strife, harme, and dammage? But if this bee the fruit of such a tree, prin­cipiis obsta; let us learne to stay and stop betimes: and that for his sake, whose coate wee know was voide of seame. Ne­ver let our Adversaries cast it longer in our teeth, that wee jarre and jangle for wee know not what: but let us bee so fast uni­ted each to other, as that wee keepe the uni­tie of the Spirit in the bond of peace: For, Non habent Dei charitatem, Aug: de Bapt. lib. 3. c. 16. qui Ecclesiae non diligunt unitatem. And therefore let us bee so fast (I say) united each to other, as that wee keepe the unitie of the Spirit in the bond of peace. That is, Bee sound and not fingular in our doctrine; bee quiet and not [Page 21]quarrelsome concerning such orders, as our Superiour Fathers, and their Officers, thinke fit either to command, or commend unto us; For thus shall wee winne the people to godlinesse of life, holy reverence, and a true esteeme of holy things. But on the contra­rie, if wee stand mooting of the matter with Mihi videtur, & mihi non videtur, like Cato and Scipio in the Senate, then what can bee expected at the peoples hands but tergiver­sations, malicious upbraidings, disobedient practices, and such a world of irreverent words and actions, as must needs be abomi­nable to the highest Majestie. I see then by this, that if there bee disaffection in the peo­ple, the cause flowes first from among the Priests; who either marre young ones in their making, or cherish old ones in their peevish, perverse, and irreverent practice.

But because such Lights were never in­tended for the Sanctuarie, let the golden snuffers bee assumed into the hands of our Governours, that therewithall they may correct these obscuring Lamps, and make them shine with a better lustre: for as Saint Hierom truly speaketh,Hier. Epist. ad Vigil. Non est crudelitas pro Deo pietas. And therefore spare them not.

Yea, and last of all; 3 Let not the desire of Vain-glorie, or deceiving applause of the common multitude take hold upon us. For, [Page 22]as at the best it is but a pestiferous root, pro­ducing branches of a pertinacious kind: so in conclusion it makes us unfit to be the Ma­sters of our owne judgement; but blinds us from discerning truth from errour, peace from Faction, and will not let us see who they be that trouble Israel; God not refu­sing to suffer those to goe astray, who cared not in time to leave and forsake this itching humour. Ex illa enim pessima radice, sicut o­ritur pertinacia, ita & judicit fallacia, ut prop­ter peccatum Deus permittat eos in errorem du­ci; as one observeth. It were indeed a praise to see a man amongst a giddie-headded mul­titude bee like the river Arethusa. which though it passeth through the Scicilian Sea,Virg. Eclog. ultima. is not tainted with the saltnesse thereof. But to let the breath of the people prevail above the breath of the Spirit, is to make that true which Plinie mentions of a certaine Nation, who doe anhelitu oris enec [...]re homin [...]s [...]ll men with the breath that comes from their mouthes. Plin. in hist. nat. For thus, as wee harme them by going about to draw them after us, when we arise and speake perverse things: So they us, by the bewitching charmes of their com­mendation.

In a word, let me close with this; I meane the remembrance of our holy Calling: for wee are the servants of Iesus Christ by spe­ciall [Page 23]commission, and must not therefore bee guided in our doings and sayings by popular humours: for as Saint Paul affir­meth,Galat. 1.10. if wee should yet please men, wee cannot bee the servants of Christ. And therefore with him againe,1 Cor. 1.10. I beseech you brethren, by the name of our Lord Iesus Christ, that yee all speake one thing, and that there be no dissention among you: but bee yee knit to­gether in one minde, and in one judgement. For as it is an honourable thing to die for ones countrie; so much more noble must it needes bee, mori mundo, to die to the world, and restore (what wee can) all ill affected people, to live in obedience to their holy Mother. For as it is a zeale too preposte­rous to shed the bloud of warre in peace: So doe not thinke it any point of Pietie to breake the orders of a well-ordered Church; yea, of such a Church, as strives to bee fa­shioned according to the patternes of the purest times. Oh thinke what it is to bee obedient: obedience is better than Sacri­fice,1 Sam. 15.22.23. but rebellion is like the sinne of witch­craft: This being Gods owne Sanction,Rom. 13.1. Heb. 13.17. that Every soule be subject to the higher powers; that wee obey them who have the over­sight of us, and stand to watch for the good of our soules; and finally,Psal. 122.6. that Peace bee both sought and prayed for, for Ierusalem. [Page 24]None of which is then done, when discord is cherished, dutie condemned, schisme ad­vanced, and faction maintained in the Church of God.

But from the miserie of all such evils, Good Lord deliver us, and so watch conti­nually over us, that wee may bee preserved, and defended from all our enemies, and have such happie dayes as may advance the truth, and due decencie of Gods worship, from this time forth forevermore.

And now, if after all, there be a Plus ultra, yet that would bee thought upon, it is that I direct my speech to you (my friends) who bee the Guardians of the Church: yee are called hither, not to con­ceale, but to lay open the abuses and disor­ders of your Parish. Looke to your oathes, examine your consciences, and acquit your selves from that foule sinne of horrid per­jurie. Let your Bills give in a true and a just evidence: for you take the great God of heaven and earth to witnesse, that you will saithfully performe the duties of your office.Galat. 6.7. Exod. 20.7. Bee not deceived, God is not mock­ed: hee hath plagues in store for such of­fenders, as take in vaine his holy name. And therefore, as it is not for us to arise and speake perverse things, though wee may draw a­way never so many Disciples after us; so [Page 25]neither for you to dissemble what you know (though you may gaine never so many to applaud you for it) but uprightly to dico­ver what is done amisse. Which if you did, and did it as you ought, there would not bee so great contempt of holy places, and sa­cred things, nor so slight regard of Gods service; many, not only being tardie when they should assemble to confesse their sinnes amongst the rest of Gods people, but (as if that were not enough) bee frequently knowne to come dropping in, when all else is almost ended.

I passe by much more that I might relate, and shall only for the present commend un­to you that worthy resolution of an holy Father, whose words are these;Greg. mag. lib. 7. Indict. 2. Epist. 78. In causa in qua Deo placere cupio, homines non for mido: that is, In a case (saith hee) wherein I desire to please my God, I may not bee afraid of the frownes of Men. And there is rea­son for it.Revel. 21.3. For from the New Ierusalem shall bee excluded, as well the Fearefull as Vn­beleevers. And yet that is the Citie of the great God, the eternall palace of the hea­venly King: where the Citizens all know without errour, praise without wearinesse, love without changeablenesse; enjoying that tranquilitie which hath no disturbance, [Page 26]that gaine which hath no losse, that securi­tie which hath no alteration, that concord which is with full consent, that Musicke which is sounded forth in the melodie of blessed Saints and holy Angels, praysing God, and singing the Anthemes of an hea­venly Quire. Whether hee bring us, who hath so dearely bought us, even Iesus Christ the righteous, to whom, with the Father and the holy Spirit, bee ascribed (as is most due) all honour and glorie, now and for ever Amen.