IT is not the least of miseries (in these er­roneous and licen­tious times) to see the thoughts and studies of men taken up for the most part in needless questions (ten­ing onely to strife and contention) and not to that unum necessarium, viz. the knowledge of Christ, and the cementing of his seamless coat, [Page 2]which was never so much (and is still more then other) divided, through dissenting (I might say distracted) opinions; the most part also bending (like reeds) with every wind of giddi­ness and self-interest; a Religious stedfastness to sound and fixed prin­ciples, being rara avis in these times of change and backslid­ing.

And with how much tenderness and grief of heart, must it needs be resented, to see Christ persecu­ted in the name of Christ; his Word, Ordinances, and Ministers to be so much reviled, and wound­ed in the house of his seeming friends, and that our own swords should thus devour our Prophets! Jer. 2.30. And truly great reason have all those who have found God under a constant and painful Mini­stry, to be sad thereat, seeing they thus prophesie in sack-cloth, un­der a general unflexibleness, and [Page 3]the great contempt and scorn of their calling.

A sad principle is taken up a­mongst us, that we must have liber­ty of conscience, to attend on what Teachers or Ordinance we please, under which, some take liberty for their lusts, to attend on none. O how soon having once (with Hyme­neus and Alexander) made ship­wrack of faith, and the means to attain it, shall we make shipwrack of a good conscience with it!

We need not with that famous Orator, Marcus Antonius, who to move compassion with the people, brought Caesars Robes all bloody a­mongst them, much endeavor to manifest the truth hereof; and what further may we expect, from such as thus go headlong on, with a preju­dicate opinion, and (resolving to admit neither debate nor gain-say­ing) rashly adventure the precipice of their own fancy and endless Chi­mera's, [Page 4]so often as the tide of no­velties and giddiness, shall ebb and flow in their unsetled thoughts? ob­stinacy also being like dead flesh, which soon makes the green wound of an error fester into the sore of an Heresie.

Never was there such a general defection of Religion, as now it seems most pretended, and held forth; such general vitiousness, growth of Schismes, falseness in profession; yea such indifferency therein, without any true warmth, or holy fire of zeal and godli­ness.

If any new doctrine be but com­menced, the Author thereof must be thought Religious; And so backward are we to follow the Sun of Righteousness, as that (if in a dark night) an Ignis fatuus do but precede us, or the mists of error and ignorance come athwart us; how do their glaring flames amaze [Page 5]our eyes; as if those false lights were design'd on purpose to be our pathes; whereas their Rayes lead us onely into into Rivers and pre­cipices!

And doth not almost every hours experience shew, how apt we are to embrace their discourses, whose doctrine creeps, and corrodes like a Cancer, and hath justly driven themselves from the communion of the Church? who steal into the af­fections of the ignorant with small, humble, and modest beginnings, catch with flattery, binde gently, and at last kill privily; their out-side of devotion (though oftentimes out­shinning a sincere Christian) being but an ill bait to entice us into the nets of holiness and good disci­pline.

Since the more we appear for God, the worse we are, if we be not that indeed which we appear to be: There is more danger of the [Page 6] Wolfe in the Lambs skin, then in his own; when once we begin to nause­ate at old Truths, and (like flies a­bout a candle) to play about new lights, its a thousand to one but we singe our wings, if we burn not our selves. Those that observe the sto­ry of the Eastern Churches; do al­ledge this as the great provocation of Gods wrath to bring upon them the blasphemous doctrine of Ma­homet, because they rejected the wholesom Truths of the Gospel. But what need we go further to prove the sad experience hereof, then Germany? and God grant it appear not amongst our selves, the same flames of evil Doctrine having un­happily broken out amongst us, by those who (as if they had been the spaun of those Gnosticks in the A­postles time) account no sin of power enough to defile them, be­cause they were [...], by nature spiritual. Some there are, [Page 7]who leading silly women captive, serve their ends upon the impo­tency of the Sex, mixing scandal with their heresie. Others there are, who having surprised their will, and possest their understanding with fair pretences of their false doctrine (our nature being too apte to be­lieve what we have a minde to) pre­sently conclude it Orthodox, because spreading; like icterical eyes, trans­mitting the species to the soul with colours of their own making; and we find the most pleasing doctrine to be ever the most taking; it being the weakness of the Organ, which thus makes us blear-eyed, and car­ries us headlong into the Precipice of our corrupt humors; wherein every man is so subject to hug his own opinion, to hold his hand be­tween the Sun and his face, and yet stand staring upon every meteor, and inflamed Comet.

[Page 8] And are there not some who (ha­ving their zeal kindled at the wrong end, and like nothing so well as that which goeth cross to the grain of Authority) when they are looked on, will seem to act vertue, with much pompousness, and outward bravery, but when the Theatre is empty, will put off their upper gar­ment, and retire into their primi­tive vileness? Are there not some (sad Christians) benighted in the dark interest of coveteousness, and ambition, which too often heighren and serue up an external zeal, by the wooden pins of worldly espects, and make no more account of Reli­gion, then the profit or convenien­cy it brings with it?

Thus any thing seems lawful enough to some men, that serves the ends of their ambition; who yet are scrupulous enough in cases of con­science, when nothing of interest doth intervene; so sadly do evil men [Page 9]in these dayes, make Religion the servant of interest; their designs be­ing therefore the fouler, by how much the more they need to put on a fair out-side.

But herein (it being bad sinning in a Religious habit) we ought not to frame our devotions to their pattern, how specious so ever they may seem to be, according to the model of their own fancies; these being but the colours of Religion, with which the world is too often deceived, by those who cover their Religion with a remote design, least it should appear unhandsome in its own dress.

Our understandings being once clouded with bodily pleasures thick­en and become wholly unable for things divine. And we may rest as­sured, that those whose designs un­der pretext of Religion, seek no­thing but the advancement of their Temporal affairs, and whose good­ly [Page 10]humane Policy (admitting Reli­gion according to the times, and their own fancies) makes use of God as a mask for their wickedness, will at last prove no other then a stroke of Thunder, which leaves nothing on earth behind it but noise and stench.

Were it not madness then to pass through a garden of fair flowers, and to take their poyson, and leave their honey? Surely Manna it self turns into worms, and the wine of An­gels into vinegar and lees, when it is received into impure vessels; health­ful medicines (if abused) by the in­capacities of a healthless body, often increase the distemperature, from indisposition, to a sharpe disease; and shall we then call that the spirit of prophesying, which is the spirit of lying; and those things to be Re­velations, which are nothing but meer dreams, and the fond produ­ctions of Hypocondriacal devotion?

[Page 11] Yea how many absurd fancies coming in the likeness of visions, and under pretence of raptures do we meet with, even from those (the Sun it self producing serpents when it reflects on the mud of Ni­lus) who seem to have been long softned under the continual drop­pings of the word? though at last, all ends in pride or some dangerous remptation; self-conceit having al­so been not the least rise of such fond and unheard of productions. It being a sure rule, that whatsoever heights of piety any one pretends to, it proceeds from the devil, unless the greater the pretence be, the greater be the humility of the man, it being no Paradox to him that said, Satan had more a do to win the simple then the subtile; the worldly wise being sooner enraged then won by the Ministry of the word, which crosses the contentments of the world; neither is pride the least [Page 12]stratagem of hell, to keep the peo­ple from profitableness under the Ministry of the word, though one of the mighty methods of Satan, to perswade them to charge the cause anywhere, then (where they ought) on their own heart.

And may we not have just cause, to question and suspect the variety of those dispensations, groundlesly (through too much confidence ap­propriated by distempered fancies) since shaking off those excellent patterns of truth and sincerity in Religion, and deviating from those paths which God hath graciously chalkt out unto us in his Word and Ministry, for his Saints to walk in, there being no other course (what­soever they mean by Gods revealing himself) I mean not what he can extraordinarily do, but in his usual way) then by those saving Truths, so much now oppos'd, and under re­proach, and the dispensers there­of [Page 13]accounted a burthen fit to be ejected.

Surely a constant Travellers pace over-takes, and out-goes many vio­lent men, whose hot and ill-groun­ded zeal, is quickly tired; these times affording too many ignorant. Artists, whose zeal hath been too blind to go right, yet too active to stand still; and however the wrinkles of their spreading errors, were far better confest then painted, had much rather shelter themselves un­der the branible of divison, then the Olive of peace, whose swarthi­ness we need not light a candle to discover. Those that forsake the good old way, to walk in the paths of their own crooked farcies, seldom meet (at leastwise with good) com­pany. And may not God leave such as clash with his Word and Or­dinances, to loose themselves in the dark corners of their own dolu­sions; yea take from them the true [Page 14] light, they thrust from themselves, in forsaking the fountain of living waters, and hewing out broken ci­sterns to themselves? may he not suffer those who scorn to strike the sails of their own wills and interest to his sacred truth, and refuse to eat of the plain food of his word, to be choaked with the bones of their own inventions?

And oh with what eye of patience can we behold the verities and max­ims of God, which the Prophets foretold us, the Apostles denoun­ced, the Confessors professed, and so many thousands of Martyrs have maintained, in the midst of their flames, their racks, and tor­tures, to be now adayes made the sport of giddy spirits, and the aim, and reproach of profane Lips, who void of wit or shame thus invade holy things!

Surely if our opinion so often de­ceive us, as that we discern little or [Page 15]nothing a right; if all the perfections of this life have some imperfecti­ons mixed with them, yea no knowledge of ours is void of dark­ness and ignorance (the humble a­basement of our selves, being one­ly the securest way to heaven) how ought we to beware of those, who thus brave it in the shops, when there is little in the ware-house, holding out gaudy fairings, the bet­ter to colour inward falsities, and suborn the truth; the Sun whereof being once set in our land, an irre­coverable midnight of spiritual darkness, must needs succeed? If we loose our estates, we may recover them; if we loose our friends, God can raise us up others; if we loose our lives, we may exchange them for a better; but if we once make ship­wrack of the faith, we are lost for ever

And may it not be fear'd that the distempered fancies, and the preci­pitate headlong discourses, now on [Page 16]foot (to the infamous reproach of this age, being so full of errors and factious spirits, instead of sound and Orthodox truths, as might much ra­ther have invited silence then our late contentions) and the too much mingling of humane interests with Religion (all being but like the Winters Sun, which shines clear, but warms not) will at last rend the seamless coat of the Church, and deface the Image which Christ hath stamped upon it; making Christian Religion another thing then what he design'd it to be; when it is so far from making us live good lives, that it self is made a pretence to all manner of impiety, and a stratagem to serve the ends of covetousness, ambition, and revenge.

And O how great is the vanity of those, who have thus forsaken God, to serve their own ends! and the more, seeing they pretend to be Saints, before they have put off the [Page 17] sinner, and (with Simon Magus, and the Pharisees) appear the fouler for being cleansed. Too often is the crime aggravated by the incivili­ty of the circumstance; and (as Abafuerus said of Haman, Will he ravish the Queen in my own house?) the place of Gods worship, made the receptacle of buyers and sellers, there being not a few now a dayes, who thus kiss a danger, under a de­sign of vertue, and for their own advantage, hug an opportunity of sin under pretence of piety.

Yea, how sad it is to see those who pretend themselves to be the onely friends of the Church, so violently to affect the rich and pompous Re­venews, and Prelacies, which they seem eagerly to oppose, and not one­ly (like those Ecclesiasticks in Saint Bernards time, who pursued their own preferment, not the peoples welfare, and (like usurping Conque­rors) grow revengfully jealous, [Page 18]through covetuousness, polluting themselves with the puddles of this world, but (like those vipers who eat out the womb of their Mother) bring beasts into the Temple, and as well expose the Temple it self to sale, as make the holy Rites thereunto belonging, venal, and destru­ctive.

God indeed (who loves those deerest whom he corrects) may for a time suffer his sword to be abused, and the wicked to cover their perni­cious designs, under the cloak of Religion and the mask of hypocrisie. But surely, such as make but a Poli­tick Robe of Religion, and take the liberty to embrace that which best becomes their occasions, will at last appear (however they take upon them to sit in the chair of Divinity, and how great a noise soever they make, as the sons of thunder) not to have been educated in the Schools of the Prophets.

[Page 19] Its vain for him to seek to fence himself without, whose foe is with­in him; or to make the pretence of piety the pander to his own pro­phaness. Its well known, that the mind too often covers passion under a cloak of several colours. The weeping of an heir, is but laughing under a disguise; and the greatest number of our actions but veil'd over with dissimulation, which an all-seeing providence will at last, no doubt, as well discover, as punish; since he that thus leaps from Reli­gion to hypocrisie, and thereby of­fends others to defend himself, serves not God, but makes God serve his own turn; neither is sacriledge, which hath of late found so fine a dress, and seems to bear the greatest splen­dor amongst many sinns, the way to keep our purposes from canker, or our stomacks from windiness; since it usually makes a fair estate to evaporate, and turn to nothing; no [Page 20]one knows which way; onely expe­rience tells us, that vice often times gets money and a curse withall; it being also Gods intent to teach us, that as the good have something else to hope for, so the wicked some­what else to fear, then the good or bad fortune of this world.

It is not denied, but that some who have been fatted up with the Altar, have many times been ene­mies of the Altar: But what? If some one abuse Mysteries, must we over­throw Churches? Must Ordinances, Ministers, Maintenance, and all be eradicated? What if some evil spi­rits grow superstitious, must we fall into the other extream of Liberti­nism? Must innocency be forsaken for the guilties sake? If some par­ticulars introduce exorbitant devo­tions, let them be blamed, condem­ned, and rejected, none will under­take to defend or justifie them.

[Page 21] But surely as they are bad clouds which thus obscure the Sun which raised them, and have as the Apo­stle saith [if ever] begotten them to the faith, so are they spirits of a very poor inferior order, that thus quit their station upon discontents, being but the Apes of those melan­choly Schismaticks, who (having burnt off their own Fingers, in set­ting the world on fire) are now faln out with it because they cannot rule it.

And truly, great care must be ta­ken, least we prostitute our souls to these false Gods of straw and dung, and for a tuneable cadence of a few smooth words, we lose all the harmonies of faith and a good con­science; since from the opinion of their own abilities, they cry down the houses of Gods worship, and the maintenance thereof, the better to make way to their own purposes, yea take upon them to censure all [Page 22] Ecclefiastical Persons as needlesse, if not Antichristian; not seeing that the contempt of Religion al­wayes began by the contempt of the Ministry.

And it is to be feared, that some who of late have built their own houses at the expence of Gods house, will in time find the Rafters and Beams of such Edifices, to serve as instruments of punishment to those that have raised them; loth I am (I confess) to judge unchari­tably of those, who in seeming thus to avoid superstition, have created devotions to themselves, which in­cline thereunto; yet much fear that such, as by this way think to touch heaven with their finger, have al­ready one foot in the vale of dark­ness.

Neither would I willingly soyl the purity of my pen with the exor­bitancies of those, who neglecting pious presidents, and the essential [Page 23] maxims of faith, adhere to the silly inventions of their own spirit, and as speedily run into those follies which hasten unto the heigth of in­solency and destruction.

For, Great God! what a stroak of Thunder is this to reformed Chur­ches? what astonishment in all or­ders, what a wound in the heart of Religion, to see thy Laborers cast out of thy vine-yard, their mainten­ance questioned [or at least repin­ingly afforded] and the places of thy worship wholly extirpated? Alas! that ever men should so carry on their own interests, with such vio­lence of passion, to the heigth of their pretentions, as to hold Reli­gion, and the beauty thereof in so great contempt, without the least seeming touch of sorrow or repen­tance!

And no less reason have they who have of late rent the Church into so many Schismes, by fraught­ing [Page 24]its ship (like that of Jonah) with a miscelany of all Nations, and ma­king it to contain, as many Religi­ons, as once Babel did languages, to cry out with Nero (that lively Image of cruelty) when he was re­quired to sign the death of a crimi­nal, offender; O would to God I could never have written! And oh that I could say unto those as once Peter did to the people, I wot that through ignorance ye did it, as did also your Rulers.

But alas, how soon have some for­gotten their first love towards the Embassadors of God, by whom [if ever] they were begotten in the Lord! If any thing go amiss with the people, Aaron must be stoned. How sadly doth Ismael's, as well as Esau's persecution (oris & plagae, that of the tongue as well as the hand) appear amongst them! The devil seem'd something merciful to our Saviour, he would not have him [Page 25]starve but to turn stones into bread, while some of late, lesse charitable, would have the faithful and Ortho­dox Ministers of the Church of God to live upon stones, instead of bread; but it is no wonder that they who once made the Lords day a delight unto them, and saw beau­ty in the feet of those who brought the glad tidings of peace, and flock't like Doves to the holes of the win­dows (having since questioned whe­ther it be the Lords Ordinance, or mans, and endeavour'd as much as in them lay, to make the ways of Sion to mourn, and to stop the pas­sengers thereof) should account their Ministers a charge and burthen in their places.

However let not those of the ho­ly calling, be troubled who stand idle in the Market place, because no man hath hired them, seeing their suffer­ings can no way be counted their fault, it being as dangerous a perse­cution [Page 26]of Religion to with-draw the fewel from it, as to cast water on it. And how much were it to be wish't that the two-edged sword of those who give out, as if heaven and not they, had intended the partition, did not cut more for their own pre­ferment and advantage, than for Gods glory, though like greedy gamesters (having all in their hand) they lose all at last, by stealing a needless card, it being no easie mat­ter to reduce divine things to our own ballance, so as they suffer no impeachment.

Religion and Sacrifice had their beginning from the worlds infancy, and have by an indivisible tye, been evermore linked together. God who giveth all to us, will have us give all to him, though especially he require our actions, our affections, & our selves in the duties of his service. And sure where we cannot give the whole Tree, with such perfection, as [Page 27]we would, yet at least let us argue our willingness by giving part of the fruit to his glory.

But how soon will those, who have once lost their understanding and conscience, find a beaten path to infidelity! How soon will they cut and mangle things relating to the furtherance and honor of Gods truths, and the Oeconomy of Reli­gion! It having been an old maxime (if not dotage) amongst obsequious spirits (having no zeal for faith, nor courage against impiety) to approve all Religions, and follow none. And certainly, he that shall go a­bout to define this false liborty of belief, and manners now adayes crept in among us, shall find it no­thing else, but a meer dependance on fancy and passion: It is (saith one) a strange Monster, whereof it seems Job (Job 40.) made discripti­on, under the figure of Behemoth. For as this creature seems composed [Page 28]of all sorts of beasts, so is Libertin­isme a sin framed out of all maner of sins, to annihilate the most sincere part of Christianity. It draws a­long with it, a great train of vices, and corruptions, which tend di­rectly to the utter desolation of Kingdoms and Empires. And as for those hideous punishments observed in all Ages to have befaln those Ci­ties, Provinces, and Common­wealths, which have bred, or favour­ed it, such as have run over the Hi­stories of Antiquity, shall find expe­riences enough.

Neither can we possibly believe that devotion to be good, which is so extreamly subject to novelties, singu­larities, and pride, which proceeds from a foolish confidence of our own judgement. It being well known to all, that the most fatal plague in Religion, and devotion, is the desire to seek direction from our own strength, and opinion; men [Page 29]that are easily enflamed in matters of Religion, fail not as speedily to raise sedition. Most strange! that we should thus miserably lose our selves in the ignis fatuus of our own fancies, and that (though we cannor reform a silly flie in the work of nature) we will yet frame a new work of Religion, which derives its accomplishment onely from God.

And what is this but to make a Roman Pantheon of Religion, where there are a thousand Divinities, without the least glimmer, or know­ledge of the true God? And is it not a pitiful thing to see some in our times, professing Religion, to take the same liberty to themselves? or is it not a thing most unhansome, to see an infamous fellow, to make himself the censurer of Divinity, and corrector of the Scripture? doth it become them to talk of the Bible, and the holy Mysteries there­of [Page 30][too sadly oftentimes wrested by that blasphemous breath, which holds forth nothing so much as ig­norance, scoffing, and sycophancy, from which we ought to shut our ears, if we cannot stop their mouthes?]

It is observed of the Bat, that he imployes the Christalline humor of his eyes to enlarge his wings, though very useless, and to no purpose; so how many are there now a dayes, who consume the light they have received from God to create wings of pride, novelty, and vanity, which serve them to flie in the night of ignorance?

And O the sad opinions of our Times! which (wandring from the Rayes of wholesome Doct­rine) prove but the Chymeraes of piety, Spectres of madnesse, and flames which lead poore soules into the Abysse of dark­nesse! What alas! may we (with [Page 31] Doctrinae pru­rientibus auri­bus natae. Ter­tul. de Prae­script. Tertullian) con­clude such illusions, and Phantasmes, but as the doctrines of Satan, grown up to please the itch of in­credulous ears? since they more tend to dazel our sight, than to di­rect our judgement, or inflame our desires.

There are many things (I confess) unknown, wherein God will exer­cise our faith, but not satisfie our curiosity, and we still ought to en­deavor a clearer discovery of his will. Nothing in all Ages hath been so hidden as Truth. The Phi­losophers (those great lamps of na­ture) contended much in the dis­section and defence thereof, but much dismembred it in the ill hand­ling thereof, leaving it in cloudy Caverns, all covered with shades and darkness, and in stead of a solid body retained nought in their hands [Page 32]but a Phantasme. But though blind­ed man, infected with the immortal disease of incredulity, hath Giant­like persecuted it through contradi­ction and vanity of spirit, God a­lone through his infinite goodness, hath been the discoverer there­of.

And sure it were but fondnesse to think, that in the declining Age of the world, the way to heaven were yet to seek, since the eternal wis­dom hath taken lips of flesh to re­veal the secrets thereof unto us; how furiously soever his divine Ora­cles have been assaulted on all hands, by Jews, Gentiles, Mahumetans, Hereticks, to which we may adde the Libertines of our Times, of whom we may justly doubt, least their secure ambition prove no o­ther then Archimedes his Engine, whereon the higher any mounted, the lower they descended.

[Page 33] Yea good reason have we to doubt (since they that will never fall, must ever fear) least that pride, which perpetually exalts them, will (through giddinesse) at last, precipi­tate them into the Abysse of those fantasies, which they have meerly borrowed from their shallow inven­tions, and which they too often en­title (through the sottish apprehensi­ons of then mind) with the name of visions and revelations, which may be refuted with as much ease as they are invented, seeing that they carry with them but the bare and feeble pretext of Religion, neglect­ing the effects.

Neither is it credible that Truth should be so long hidden, to be dis­covered to such kind of men as seek to sow such dangerous maxims in our mind; creatures of little Au­thority, evil manners, of a conver­sation insolent, or covert, and with­out that sanctity, miracles, and rea­son, [Page 34]they so much plead for. And surely, we stand not in need of such kind of curiosity, to seek after Je­sus Christ, of to search for the Gos­pel. The Apostle Saint Paul ex­presly telling us, That if an Angel from heaven should preach any other unto us, we ought to change nothing of our belief, which so many millions of Martyrs have sealed with their blood; which the best part of man­kind hath professed, and the wisest heads of the world illustrated in their writings.

Our Faith is not grounded upon wit, discourse, or natural judgement, but on the submission and duty we owe to the Truths and Ordinances of God; from which, whosoever wandereth shall finde nothing but an Ocean of disturbances, and the shipwrack of his Faith, which he ought not to abandon to a Caitive spirit, which hath nothing specious in it but illusion.

[Page 35] There is but one Redeemer, to whom we all owe our services and adorations. Jesus hath nothing to do with Belial, nor the temple of God with the Synagogue of Satan. And however lyes may for a time, seem to accord together, yet true Religion is ever sound in it self; and to approve any other (though seemingly never so reasonable) is but to thrust thorns into the feet, and straws into the eyes; neither will it seem any strange thing, that those who seek their contentments, and the pleasing of their fancies, in the contempt of God and his Or­dinances, should at last make up but a bad reckoning, pricking their fin­gers whilst they are gathering of Roses, and meeting with worm­wood in the midst of Honey.

And yet (though God be never so great as when he appeareth little to humane understanding) how sadly do we find haughtiness & arrogancy [Page 36]to have puffed up many (through their small smattering of gifts) with the opinion of their own capacity? They think themselves onely to pro­nounce oracles, and judge all other men to consist of superstitions and ideotisme. The Fathers are enter­tained like Grooms in their Stables. Points of Logick, profoundnesse in the Scriptures, reading of Councels, with the knowledge of things natu­ral, are no way thought worthy their better thoughts.

I deny not, but as that which is given us by the favour of Heaven, comes very readily, and is never lost; so that which comes to us by Art, oftentimes begins very late and quickly ends [the love of God be­ing a science not studied, where the infusion of his holy spirit is more e­loquent then all tongues, and more learned then all pens] yet doth it not hence follow, that all humane learning is to be rejected. Though [Page 37]Saint Paul desired to know nothing but Jesus Christ, yet did he not contemne all other knowledge and humane learning in Arts and Scien­ces, wherein himself was so accom­plish't, being the great Doctor of the Gentiles, and could speak tongues more than they all, he onely disliked it so far as it stood in opposition against, or in competition with the knowledge of Christ.

And it would be of great moment, to the greatest interest of these mens souls, if they would but make so much use of their natural Logick, as to detect those fallacies which are put upon their reasons, by their pas­sionate desires, either of profit, or pleasure or worldly ambition.

Some there are indeed (though the fewest amongst them) who seem to have arived to some perfection in humane Sciences; but alas! How do they vex the world with their tatle! neither will their spirit admit any [Page 38]other path, but Precipices: and if a capable man sound these swelling Rodomantaes, oh what empty cham­bers will appear in their brains! what darknesse! what confusion! All their learning is but like guilded gates pestered with spiders, which too usually slights the syllo­gismes of the Schools, and hath re­course to the arguments of tyrants, which are arms and violence.

But (since the life of opposites is in comparing them) I do not won­der that learning (as well as the pro­fessors thereof) are such great rubs in their way; seeing their ignorance must needs appear thereby to be the more palpable; and their desire is to enter into the fold like Wolves in a Sheeps skin. They tell the sheep they are much affected to their con­versation, but that the dogs must be taken away, which do nothing but deafen their ears with barking.

[Page 39] They would willingly make you believe, the mire of their ignorance to be sweet, because they delight to tumble in it; or that the Spider or Toad are no poyson, because some things eat them, and miscarry not, though the beam in their eye is not the less because their eye doth not see it; nor is their ignorance the less, their punishment, because they are affected with it. But seeing it is thus too often the imperfection of our nature, not to think our lips foul after our putrid and rotten discourse (though they are defiled) as we ought to desire God to set a watch before the door of our own lips, least we should offend with our tongue; so should we very cautelous, and with Vlysses, binde our selves to the mast, and stop our ears with wax least we should be deceived with the voice of these Syrens, not beholding their claws.

It is reported of Democritus, that [Page 40]he voluntarily made himself blind, by looking stedfastly on the beams of the Sun, to free himself from the importunity of the love of women, who might perchance have shut up two gates against love, to open a thousand to his fond imagination. (Tertul. Apologet.) And the like we read of Origen, that he deprived himself of the distinction of Sex, to rebate the stings of sensuality, which bred him much mischief. Surely no less reason have we not onely to fear the fire, but avoid the smoak of those incendiaries, which (like Sampsons Foxes) have of late added such flames towards the divisions of Church and State.

Yea, how necessary is it for us to come out from amongst those creeping Serpents, which steal into the hearts of those they destroy? and which (like certain rocks hidden under the waves) surprize Sailors, and cause grievous ship-wracks. Ah! [Page 41]how many have been deceived by their impostures? How many ha­ving once made ship-wrack of their Reason, have thereunto added the ship-wrack of their Faith? the swelling presumption of their ima­ginary abilities, creating a barren­nesse of judgement, discretion, hu­mility, and consequently of all Chri­stian vertues.

In all which respects, they that will but a little observe their incon­stancy, having no other bounds but their own interest, and like wea­ther-cocks, turning their faces which way soever the wind blows; he that observeth that pride which puffeth them up, that ambition which precipitateth them, and how often impudence makes them un­supportable, shall find them peo­ple whose humors consist much of of air and water, pliant and supple to all manner of Doctrines, and attend­ed with variety of petty phantasmes, [Page 42]imperfect in shape, and not a little transporting their judgement which too often also (through the sharpe­nesse of their Passions) discovers it self either notably weak, or much benumbed; their whole life appear­ing nothing else, but the ebb and flood of a continuall Euripus, re­plenished with shadows, giddinesse, and illusions.

I shall not be so uncharitable, as some have been (who with much more discretion might have covered the stains of their mother the Church, then with such malignity of spirit to divulge them) to im­pute the disorders of particulars to the general body; it being neither fit, nor reasonable for the sake of some blasted members, to blame sound parts, neither for the fickle­nesse of some, to censure the Acti­ons of many more pious, whom by duty we are obliged to tender with no lesse prudence then charinesse.

[Page 43] But I shall passe them by (as Bees over Hemlock) with advice onely to all such as have thus far taken Scor­pions in stead of good fish, and embraced Hyaena's through mistake of friends, seriously to consider, that as there is nothing more sincere than Religion, and one that liveth in the true Rules and duties thereof; so when corruption falls thereinto, nothing proves more dangerous and hurtful. And as Domestick Armes are much more to be feared than outward Hostility; so who sees not, but that being now in the haven, surprized with a grievous storm of Sects, and Errors amongst our selves, it must not onely snatch from us our comfort, but (like ill managed wea­pons) turn against our own breast, to the rending out of our own en­trails; yea, even to the very subver­sion of our souls! since our di­visions are so much the more dangerous beyond common wars, [Page 44]as the Spirit is above the Bo­dy.

He that endeavoreth to divide Religion, hath none at all. He that admitteth but one leak, drowns a ship, and he that resolves to believe but a part, and not the whole, believes nothing, since all comes from the same Authority, and must be equally received. There is but one word (saith Tertullian, Tert. de Praescript. cont. Haeres.) to determine all sort of disputations with such men. Do but ask them, whither they will re­nounce their Baptisme and Christi­anity; if so, let them wear the Tur­bant, and go amongst the heathen. But if they make profession of one same Christ, and one same Religi­on, why do they belye their pro­fession?

But surely Art will not, it is onely Grace, and the gift of God, which can charm such Basilisks, be­ing creatures amongst all others, [Page 45]hard to be enchanted. It is only a di­vine light and guidance, which must direct those who thus lose their faith in their Reason, and bury their heaert in their brains, who have re­course to their own fancies, more than to the divine oracles of that written word inspired from heaven, who think the Ministers thereof An­tichristian, or at least wise (since dif­fering with them) to be too strait­laced in their opinions, and making the way to heaven narrower than God ever meant it; who (to be e­minent amongst men) leave the beaten tract, neglecting the good old way, and to guide their steps by the dim lanthorns (as they call them) of the Antient, tread in the new paths of their own inventi­ons; who think to pretend Religi­on, is to do any thing; to seem ho­ly, is to be what we will, there be­ing no face so foul, which that mask cannot cleanly colour; who, be­cause [Page 46]they think themselves more holy, more wise, better gifted, more enlightened than their neighbors, think they may justly over-look them with contempt and censure, and not onely in publike meetings, bur in ordinary conversation, avoid the contagion of such common breath. And however the zeal of some scrupulous Preachers (as they say) is pleas'd to make the worst of their slips, yet have they certain fa­vourable circumstances, if not who­ly to excuse them, yet sufficiently to rebate the edge of divine seve­rity.

Let us take then the ballance in our hand, and judge if it be not worse then a barbarous ingratitude, thus to worship our own fancies; to steal the silver and gold of God, and make idols to Baal; to light our lamp at his Altar, and after­wards to make pillage of his Tem­ple, which assuredly they do, when [Page 47]they not onely pride themselves in their shame, but abuse all the gifts of heaven in ambitious impie­ty.

It was good advice which one gave to a soul desirous of advance­ment; namely, to remember three things.

First, To addict it self much to the presence of God.

The second, To take the holy Scripture for the rule of our acti­ons.

And the third, to hold firm foot­ing in constancy.

Would those who pretend them­selves the most refined spirits of the times (whose mouths and hearts notwithstanding resemble Cyclope­s Caverns, rather then the Tem­ples of Peace and Truth) would those (I say) who make the smooth­ness) of their tongue an Engine to credit their designs, and with Ab­solom cover their Rebellion with a [Page 84]fit of devotion to pay their vows, but seriously consider those few ad­vertisements, they would not so of­ten personate the Saint to play the devil; neither make their good words so often to become their sins.

Would they who (being no way washed from their own leprosie) puddle the sacred springs of whole­some doctrine, and like Sorcerers, en­deavor to cast mists on the fairest morning, but bethink themselves, if Nadab and Abihu for putting false fire into their Incensories when they came to the Altar of the Synagogue, were devoured as un­fortunate Victims, with the proper coals of their own Sacrifice; what will become of them who adore Christ to crucisie him in his Truths, and who thus irreverently presume to approach the Altar of the eternal Testament? will not their sacrifice prove their punishment, since they [Page 49]have made a sin of their propitiati­on? And as prosperous victories ill disciplined, bring with them more damage then defeatments do; will not those divine Mysteries (which were formerly beheld clouded in darkness, but are now more appa­rently observed in a clear sky) occa­sion their greater ruine, who under so glorious a Sun-shine thus turn prety into scoffs, and retain nothing of it but a Phantasme, to serve their own ends, and to lacquay in their vile affections?

Would those who seem to breath nothing but Stoicisme and spiritual-mindedness, who bear a vicious mind in a fair ornament of body, and cover a leaden weapon in an Ivory sheath, but seriously con­sider, that to be godly is to be ho­nest, and to be pious is to be just (godliness and honesty, being divine in conjunction, but (divided from one another) are most abominable [Page 50]things) would they I say with their Janus faces, think they can worship God, so long as they hate, and prove false to their neighbor, whom they may plunder in love, and persecute their body to save their souls? Who observes not that those men who thus stray from the Rules of heaven­ly wisdom, precipitate themselves into devious enormitie, and caligi­nous observations? such spirits being willing to be found anywhere than where they may observe Chri­stian duties. Devotion, Temperance, Christian Charity, and other vertues, are not now accounted of in the souls of such dissolute Liberties; as if the bare reputation of being devout, might draw upon it some suspition of weaknesse: yea, how many now adays are troubled, that nature hath not made them impu­dent enough to shake off the sting of a good conscience, as if hell were no other then in picture with them?

[Page 51] Nor could it otherwise be that so many uncollected spirits now a days [as if they would frame the whole work of Religion to their own hu­mor] should make it their gloty to act all against the hair, to oppose the most sound opinions, and to give the lye even to heaven it self; yea as if they were so many Archi­medes, who seek for a place out of the world to set foot in, of purpose to turn the world topsie turvey; it would not be that so many hideous monsters of heresies, of impiety and Atheism, should so uncontrol­ably throw forth Blasphemies a­gainst Religion,

And doth not Religion, and the glory of God herein suffer diminu­tion? doth not our Nation labor under general convulsions? Hath it not been wasted through unheard of lacerations? Is it not (I say) through the terrible and monstruous spreadings of Atheism, and self-will'd [Page 52] opinions under which the Church of God now laboreth, and the oppressive sighs of a mourning people are almoost tired out with te­dious disappointments?

Surely, he that sees the Church of God [once glorious, and trium­phing] to be now so full of rubbish and desormity; he that sees her now complaining, bedew'd with tears, sitting in the dust, and al­most drown'd in cares and sorrows, must needs cry out with the Pro­phet (Lam. 1.1.) How doth the Ci­ty sit solitary, that was full of people! how is she becom as a widdow! she that was great among the Nations, and Princess among the Provinces, how is she become tributary?

All that is just, prudent, and mo­derate, now tasteth too much of common; other paths must be found to heaven, new ways must be cut out from God under the mould of our own Fancy, to make him known un­to [Page 53]us; every one thinking that opi­nion most probable which he hath taken upon byasse of his own under­standing.

And hence is it that so often we court a fancy or body of smoak, thinking to entertain a Truth ha­ving much of affectation, but least of effect, since we tie our selves to a rotten branch, in stead of adhering to the body of the Tree. Hence is it that we see so many in the seem­ings of affected Piety, who so well act all countenances, as if with such merchandize Paradise were to be purchased, being yet in heart like those pearls which in stead of a solid body have nothing but the husk.

And is it not from this that so many take devotion as a slight pa­stime? others but as a slight com­plement, that some bend that way for complacency of humors; o­thers for vain-glory, yea, too ma­ny are thereto transported for some [Page 54]slender cloak of liberty, and cer­tain accommodations of their pro­per interest, expressing an unseemly devotion of Apish tricks, which consist in a certain light, and childish imitation of countenances and gestures without any solidity in the interior?

Oprodigy! now adays to see so many, who are only bold to do ill, but in undertakings made for God and his truth, have hearts of wax, and souls trembling like leaves un­der the breath of windes! As there is almost nothing so pittiful as a Prince disarmed (who serves onely as a But to reproaches, and a sport to insolency) so what Rock would not be mollified among so many direful objects? what eye office would not melt among so many spectacles of sadness, to behold God disroabed of his Honor, his Truths, his Ordinan­ces, by those who being drowned in the inundation of impleties, follow [Page 55]him by a muddy search, rather then by a clear acquist?

Is not this to betray Religion, which of it self, is fair and glorious? And do we not hereby give occasion to exorbitant souls, to justifie their sins by our evil deportments, who think that by depainting vice with a coal in another, they make them­selves as white as snow? what need we thus go about to entertain ill­grounded fantasies? and as sorceresses darken the glorious eye of the day with their charms to cloud our faith by renouncing the light of truth, by embracing the dusky vapors of our own inventions?

Are not the Truths of God hi­therto held forth unto us sufficient? Why then [by disentombing those Heresies, which were long since en­terred] do we draw on us the Cha­racter of Infidels, which will at last serve us to no other purpose but to reproach us in the eternity of our [Page 56]pains with the exorbitance of our infamy!

They who adulterate metals, and poison the sources of lively foun­tains, do less hurt then those who use their own interest for Text, their ignorance for glosse, and their pas­sion for commentary. Neither do those who desire to establish false things, gain ought else upon the credulity of humane spirits, but to make Truth to be the more doubted. For as ill habites are easi­ly made to slide into the hearts of children, by imitation of parents, or corruption of evil company; so error illaqueates some men, and o­pinion sets the complexion upon the procedures of the most.

And what is this but to oppose the shadow to the light, and a lye to the truth? Nay, do we not herein set up Reason as Judge, and resolve our Faith into Reason? [an error of too many in these dayes.] Do we [Page 57]not give vice the colour of vertue, and keep truth in Iron chains? yea, which is worse, imitate the sorcerers who imploy the Bible to fortifie their enchantments?

Experience hath of late too sadly told us, that there is nothing which so much tempts Curiosity, as Religi­on from whence it comes, that (as Jonah's ship) every one seems to call upon his own God; that the figure so much encroacheth upon the body, and that (like men smitten with blindnesse) we are led into Samaria, in stead of going to Dothan, 2 King. 6.19.

But where we see any thus pre­tend to have new instincts towards discoveries, above and beyond Scri­pture, let us with the Apostle (Col. 2.18, 19.) make it a marke of se­ducers, to intrude into things they have not seen; and however in the esteem of some they are as e­minent as Apostles, or an Angel [Page 58]of God, yet if they once throw aside this glass, introducing new and strange Doctrines (though under great humility and shews of love) if they go about to cause divisions, if they forsake Ordinances, vilifie Mi­nisters, and the old way of holy walking with God, we are bound not to receive, but to avoid them, least we be deceived (as Adam was) and lose that knowledge of God which once we had.

Alas! why should we thus betray the glory of God? why do we thus batter his inheritance? Are not our continued divisions the cause that the wayes to Sion do mourn, that her Priests sigh, and she is afflicted, that all her beauty is departed? her princes are become like Harts that finde no pasture, and are gone without strength before the pursuer, Lament. 1.4.6. Have not our breaches been the in­rode of so many licentious enor­mities? Is it not from the fruitful [Page 59]mother of dissentions, that so ma­ny impieties and the Authors there­of have increast amongst us, and though not acted by command, yet tolerated by connivance?

What is it [...]he that hath so much disobliged the desires, and frustrated the expectations of all men? How comes it that their minds are de­jected, and their vertues disheart­ned? whence comes it that the Magistracy is so vilipended, the Ministry contemn'd, and all things seem perverted? was it not by the too furious marchings of those Je­hu's, who at first made way to their ambitious expectations by all de­signs [either violent or fradulent] and whose best lustures have since proved but a foil to Religion, that piety languisheth, Religion fainteth, that charity is accounted scandalous and superstitious; that blasphemy assumes the uncontroled liberty of venting, and that the beauty of Churches [Page 60]is so disgraced and sullied by sacrile­gious hands?

How happy had we been, had we learn't rather to live than to dispute? had the waters of strife, and the floods of contention been dried up, how soon had that Dove with silver wings appeared amongst us? Had that charity which is onely infused into us by the spirit of God, but suffocated those super-seminated Tares of contentions, how soon would it have cut off the occasions of those inhumane strivings? nei­ther would that black spirit of the Abysse have drawn men even from the Altar, to run to the sword, which they indifferently thrust into the bo­som of the nearest Relations; after which followed so many cryes and lamentations, with such images of death still flying before our eyes, as [Page 61]were able to wound the heart with compassion, yea to move the most unnatural rage.

Hence it is, that the godly evapo­rate into sighs, and the convulsed world seems to mourn, with the sad sence and apprehension of ap­proaching judgement. And surely he that now revels it in greatnesse, he that sits idle amidst the com­plaints and mourning of the Church, must needs be infuscated with the sooty vapors of an insensible heart. Yea, hard are those ears which bow not to the sad relation of our long bleeding miseries; and hirder those eyes which can behold them with­out the moist testimonies of sorrow. The Land grieveth for many horrid sins; and may we not justly feat, least Providence [so often provoked by our renewed trespasses] will cast us out as a prey to our enemies, or that the Sun of righteousness may go down in our dayes?

[Page 62] It were to enter into a vast La­byrinth of discourses and reasons to represent at this time those vari­ous blasts of pernicious doctrine, ex­agitated by factious whirlewinds, since we may behold on the stage of the Church such a horrible sphere of Monsters, and Tempests, bloody Cornets, and Arms of fire [as the mali genii of seducing spirits] cheri­shing so formidable a growth, to a­bate our hopes, and undermine our happinesse.

The highest superspection and vi­gilancy being therefore now more then ever requisite to preserve that truth which God hath espoused to himself, and which we find the de­vil in all Ages to have raised in­struments to disparage, discounte­nance and oppose, yea (if possbly) to over-throw, in the rooting out of the Ministry, and Professors there­of, as being a spiritual Engine to batter down his Kingdom.

[Page 63] Neither do the present contri­vances of those (who I fear have long deceived the world with a laborious Hypocrisie, since under the veil of Re­ligion are concealed such flagitious and dangerous Tenents) seem to happen by humane designment, but as Cockatrise eggs, long since hatch­ing by that old serpent, whose king­dom drawing to an end, and having but a short time to reign, there's hopes these spirits and Emissaries (who resemble the wooden Dove of Archytas the Philosopher, which flew by engines, whilst they had their operation, and soared in the air, but so soon as they ceased, it trailed the wing on the earth) will not long infest the air with their ful­liginous breath.

And that God [who draweth light out of the bosom of darkness, and oftentimes suffereth not things vio­lent to be long lastin:] will (after we have profited by the experience [Page 64]of our evils) disperse those amazing tumults, and prevent the growth of that Atheism which everywhere abounds, and threatneth ruine to his wayes, as if some hidden poison had envaded the land.

All humane affairs are then only seated in the best station of felicity, when they rejoyce in concord, pie­ty, and unity of Religion, it being an ill kind of solace for one man to compute his happinesse by the en­crease of anothers grief. And most miserable are they of all men, who cannot be happy but by the miseries of another. To what purpose is it to hold flowers to the nostrils, when the body is parched and wasted with a violent feaver?

Heat (in the opinion of some) doth more hurt then the North­wind; and stony spirits are not al­wayes the most efficacious. And who sees not that our Protestant dis­sentions [Page 65]have ever been the cause of our adversaries rejoycings?

As the sweetest influences are those which cause the sweetest ef­fects in total nature; and not spark­ling Flames, but invisible heats us­ually melt hard metal; so who seeth not that silence and peace (which are the two mansions of a good con­science) are of much more worth, then all the questions which en­kindle divisions? the best doctrine being that which best knoweth how to cement up concord.

But it hath been our unhappinesse of late that in the great vicissitude of things, evil minds have too of­ten intervened, which vitiated the Councels, retarded the endeavors, and diverted the intentions of such who had a righter aim towards the advancement of the truth, then such as were hurried into arms by a blind violence of spirit [not so much for love of justice as greedi­ness [Page 66]of revenge] and under the vail of Religion, labored to hide flagiti­ous and damnable excessus.

[Caesari. in Dialog.] Caesarius (a Geeek Author) saith, that Mill­stones having no corn to grind, strike fire one on another. And hath not the want of employment, with particular reflections on gain, profit, and preferment, interpos'd dissentions not onely among the neerest friends, but often times a­mong the Religious?

Against the unnaturalness where­of, we find an eminent example in the magnanimity of David, who could scarce be induced to a just re­sistance of his son Absolom, though forcing his way unto his Fathers Throne through blood and rapine, untill Joab had dissipated that lan­guidnesse of his gentle minde. And so detestable an undertaking was it held in those who were brethren by the bonds of Nature and Religion, [Page 67]to sorfeit all civil respects to the rage of war, as that (if we take a review of the old Testament) we shall find though there were many and bitter discords, many tumults, many wars, yet they were ever against those who had collapsed into foul and ap­parent idolatry, and the worship of the Gentiles.

Saint Peter, 1 Pet. 3.8. (in whose heart God had locked up the Max­imes of the best Policy in the world) invires us to be all of one mind, to love as brethren, to be pitiful and courteous. And we find our Savi­our in the Prophet Isaiah (Isa. 11.1.) to be called a Rod, and a Branch, to correct some, and to comfort o­thers, but is never termed a sword to kill and destroy. Oh that the thoughts hereof would cut off all further occasions of inhumane strivings! did our Saviour after he had triumphed over death salute his disciples with the sweet and amiable [Page 68]name of peace? Did the Apostles afterwards beautifie the entrance of their Epistles with it? Is it with this that the Angels rejoyce, and just men are delighted? And is it this only which transmits comfort to the weak, ease to the troubled, upon which all wishes are bent, in which all people are blessed? and must it not needs be an object full of bitter anguish to see a Nation worried to ruine by fraternal discords, which Christ hath espoused by a particular election to himself? What doth it advantage disconsolate man, to be freed from the expectations of a greedy enemy, by being rifled and impoverished by those of his own Nation?

If a watchful eye abides in hea­ven ever active, never weary, but perpetually contemplates the deeds of men, and equally dispenseth to e­veryone his deservings [and who sees not that Gods eye is as quicksighted [Page 69]in the discerning of hearts, as his hand is weighty in the chastisements of crimes?] surely it is to feared that the Iron hand of provoked justice will fall heavy on contenti­ous souls, who pursued others into disorder; since where Christ is ba­nished, and love findes no habita­tion, where (as in the war Constan­tius raised against Magnentius) the Crosse is opposed [in Arms] against the Crosse, where Christians (for­getful of their covenant, forgetful of their name, and unmindful of their Relations) thus rage, one a­gainst another, there is either no Government, or such as borders up­on ruine.

It is observed in History for ma­ny Ages, that the wounds from hea­ven have on all sides faln on those who have sought to cast the Apple of discord into the house of God; the wind blown from their mouth hath returned on their heads, since it [Page 70]is fit iniquity should first kill it self with its own poison; discords may for a time (indeed) increase with a prodigious fertility, & those thrones which are established upon wicked­nesse, and cemented with blood, may for a time subsist with wicked­nesse (God having appointed rods of his fury for our chastisement) but have they not at last been tor­tured themselves with those pains and furies which they raised against others? Had it not been better they had put their hand; on Thornes then on the Pearls of a Dia­deme?

God sometimes (indeed) per­mits darknesse to execute its power upon the light, and the impious to persecute the just (who every day drown a part of their life in their Tears) to render them the more glorious by their sufferings; but that at last he takes their cause in hand, and overwhelms all humane [Page 71]policy in a crudity of undigested designs, let a Julian witness, whose greatest design against Christian Re­ligion, being the destroying of Learning, and the subsistence of the Ministry, was blasted from hea­ven in the midst of his blasphe­my.

And though men of the same temper, may not meet with the like end, whom God oftentimes makes to die slowly by some strange malady, and more lingring stroaks, rendering them the spectators of their own dishonor, and their own funerals [as we see in Herod, Tiberius, and others] yet how suddainly have we seen many great ones of the world (luxuriating in their Glories, and made wanton by felicity) dis­mantled of them both? how often doth the Cypress disappoint the Laurel, and an inconcocted suc­cess of fortune obstruct all the glo­ries [Page 72]of the conquerer, to whom no­thing was once thought wanting but immortality?

How many Conquerours have we seen to stand over the ruins of the oppressed (being themselves wasted by the expence of blood and strength) who have been often near­er their Tombs, then their Tri­umphs, their Funerals, then their Palms? And (when contemplating the principal object of their de­light) have they sound any thing to entertain their curiosity, but a forced and unpleasant laughter?

So hard is it to row in the stream of the world, where God conducts not the vessel, whose just anger al­wayes follows sinners at the heels, onely waits untill the offering be fat to sacrifice it. When God intends to abandon man for his demerits, and to sacrifice him to his Justice, he leaves him to himself, and to the [Page 73]wishes of his own heart; he per­mits him to satiate ambition or re­venge; to entangle himself under some great design under the pre­tence of honor and Justice, and (although he be vicious) gives him successes, and incomparable prospe­rities, that puff up his heart, and make him presume upon his own conduct; he takes from him the true taste of divine things, and (if he have any faithful Councellors) slatterers, and enchanters possesse their place. If any evil affright him, or any scourge from heaven overwhelm him, he is made believe it is but a natural thing, untill at last he be put upon the Pinacle of his highest dignities, and the most mag­nificent negotiations, which preci­pitate him into Atheism, and a re­probate sense, which is the last step that one makes to enter into hell.

[Page 74] I should not have so much di­gressed on this subject, but that some hidden poison seems of late to have infected many, and engaged them in blind and unexpected dis­sentions concerning that great que­stion of propriety [so much contro­verted throughout the world] the which (as Archesilaus hath long sythence held forth) is a businesse so perplexed, as never to be determi­ned, being the confusion of things and fortunes, necessarily engen­dring continually jars and endless disagreements; and that a cruel preparation of mind to revenge, an implacable disposition, a barbarous lust to rebell, a secret speculation of Lordly Dominion, and other such causes have too plainly appear­ed in those who consider not that it is more easie to raise troubles, then to moderate them.

[Page 75] Neither (indeed) are any way acquainted with the conversation of those, who at the Nativity of our blessed Saviour sang Anthems of Peace, which is the greatest and most excellent gift of the divine indulgence, and from which flow­eth the opulency of Kingdoms, the accumulation of all temporal bles­sings, and the most active vigor of all functions in the body Politick. Whereas on the contrary, where concord is dissipated, and the A­larms of war besiege mens ears (whose ingresse is troublesome, the pro­gresse doubtful, and the egresse for the most part deplorable) there presently insueth a convul­sion, and direful decay of all the members; and audacity (finding it self disengaged from the penal­ties of the Laws) runneth head­long into all variety of mis­chiefe.

[Page 76] And hence is it, that the streats are often times not onely covered with dead bodies, and the little children sighing out their last breath upon the bleed­ing carcasses of deceasing Parents, that strangers possesse the heri­tages, and inrich themselves with the spoils of the ruined and op­pressed, but that the Temples have been handled as the object of all reproaches, and those ves­sels of glory which served for the Ministry of the Lord, have been taken away by impiated hands; that the most sacred things are violenced, and the most pro­phane licenced, the nocent and innocent are involved in the ex­pectation of a sad and promiscu­ous Catastrophe.

Surely as he would be too much in love with life, to be willing [Page 77]to spare, and keep it in the losse of the true Religion, so must he deeds be sorry that ever he entred into the world, when he consi­ders the time, to which God had reserved his Age, to see the dis­asters and desolation of a place or people abandoned to the fury of Rapinous hands, and the prophana­tion of the impious, to see raven­ous Harpys [fatted with humane ruines] to rush into those well fea­thered Nests which they built not; to see whole Families loaded with injuries, and the props of build­ings to tremble with loud blasphe­mies, yea to behold such fatal Comets which shall portend no­thing but fire and sword to Church and State.

What an Edict do we finde pub­lished by an Apostle invested with Thunder, and lightning? 1 Cor. 6.6. [Page 78]And were he sent again into the world by Providence, what would he imagine, who then wanted patience to see a controversie [about a field perhaps, or a house] if he should now behold those that claim the title of the faithful, to oppose not a house or City one against ano­ther, but even strive to precipi­tate whole Provinces, yea a Na­tion into Rapes, disorders, and priviledged Plunders? He that would not suffer one brother to go to law with another, but rather to suffer wrong and sustain fraud, would he have countenanced such inhumane spectacles, with a Decla­tation of allowance, as now ap­pear visible in the face of this Age?

And if our Saviour enjoyned a removal of all scandals from his [Page 79]Kingdom, dooming the Authors thereof to have a Mill-stone hang­ed about their Necks, and their bodies cast into the Sea, what will become of those who through their own ambitious ends [as if God were bound to define all things according to their sense, and will] fall into division a­mong themselves, withdraw from each other, and censure one a­nother? Wo, and alas! will bre­thren forgetful of their Cove­nant, forgetfull of their Name, and unmindfull of their Relati­ons, thus rage, contemne, yea destroy those which they ought not to hate!

Will not the people, seeing so many Religions held forth (as they think) and so many severall wayes and minds, think it is as good be of none, as adventure a­mong [Page 80]so many? What just occa­sion of offence will hereby be gi­ven to the ignorant, to the pro­phane, and such as are yet unset­led in their judgement, when (ei­ther through pride, or petulan­cy they shall see men change their opinions which a while ago they seemed to be so zealous for? doth not this make them think that the rest may be as uncertain as those?

Surely, its an extream rage and furious dispair which thus expects nothing but the height of evils for its Remedy; and how great a scandal the Lives of such Profes­sors will at last throw upon the Church of God, I wish the sad experience of the times may not too plainly manifest; many (no doubt) having been kept off from the practice, and approving of a [Page 81]godly life, through the unhappy differences among our selves.

But that which is the soul of misfortune, is the great con­tempt of that high Calling, for which the Apostle thought none sufficient. It is not denied but that God can make his Oracles speak without a voice [and Oh what a great thing is nothing in the hands of God, who can teach without a School, and in a mo­ment change ignorants into Do­ctors and Pesants into Prophets!] But what? shall we neglect the ordinary means appointed in his word to lead us to him? What can we expect from a Physitian that discourseth of war, or a bare Scholar treating of the secret de­signs of Princes? No more may we look for from those late Chaplains of Satans ordering, who [Page 82]pretend good to do mischief, and act his part in the attire of an Angel.

The spirit also is promised to lead us into all truth, but not by fanatick Enthusiasmas. The spi­rit of God speaks to us in and by [but not besides, or beyond] the Scripture; to hold therefore extraordinary Revelations [where­by things were formerly made known to the Prophets] or to pretend to immediate inspirations without the word, is a delusion as monstruous as detestable, and ought to be rejected as an instru­ment of Satan, 2 Thess. 2.2. and as the usual pretences of Impo­stors, against whose fanatical con­ceits, God hath sufficiently fore­warned us, 1 John 4.1, Galathians 1.8.

[Page 83] The Scripture being written for our learning, we are command­ed there to search, as the Con­duit of Life and power of God unto salvation. Of whom we are not taught to enquite at the Ora­cles of our lusts and Phantasies, nor to be led by opinions of our own framing. And surely the pu­nishment of the Mongrel-blasphe­mer, Levit. 24. should make all conscionable men afraid how they adventure this way, to make bold with Gods sacred Name, least perchance (like the sons of Sceva) they meet with some mad devils to whip them from their presumptious folly.

And yet [to the sad reproach of a sinfull Nation, may it be spoken] none are now adayes more cried up, then such as were never brought up in the [Page 84]Schools of the Prophets, nor lawfully ordained to the Mini­stry, which is now so commonly slandered by our [Jesuited] Secta­ries, telling the people that their Priests have deluded them, that they have falsified the word [which, alas! they themselves have too fouly wrested] yea some of them have been pleased to call the greatest cheat could be put up­on Christians.

But let the manifest punish­ment from heaven upon Vzziah serve (among many other instan­ces which might be produced) as an example of terror; to such secular Powers, as will incroah upon Ministry, and break the barriers that Providence hath e­stablished, for the differencing of the spiritual and temporal autho­rity. Neither let the priviledge [Page 85]of Times (though the barres of impudence seem broken down) be made a colour to excuse any from Sacrilegious boldness, who min­gle mysteriously divine reasons with their own humane Fancies, which as Queen, and Governess ought to be chief Ruler, and not suffragant, in so sacred and holy a Subject.

Besides, is it not an unseemly thing to see the sacred volume of our Belief-mysteries, tossed up and down, and plaid withall in every shop, or kitching? and that those divine Oracles which (here­tofore) have been accounted My­steries, should be thus abused, by such as go about sowing of schism, setting of Errors, and spread­ing of faction. Surely, so seri­ous and venerable a study, should not thus tumultuarily be [Page 87]discussed, Gods word being a History religiously to be adored, aw­fully feared, and not fabulously reported.

The Jews and Mahometans, and almost all Nations, are with reverence wedded unto the bare language wherein their Religion had originally been conceived; all change and translation having been directly forbidden. And one of our Grecian Historians, doth (not without appearance of reason) ac­cuse his Age, for so much as the secrets of Christrain Religion were so farre dispenced in publike, as that every man might at his plea­sure dispute of it, and at ran­dome vent his opinion of the same.

And certainly it should be a great shame to us, who by the [Page 86]unspeakable mercy of God enjoy the pure, and sacred Mysteries of piety, to suffer the same to be profaned by an erratical and circumforaneous motion, in the mouthes of ignorant and popular people, seeing the very Gen­tiles interdicted Socrates, Plato, and the wisest among them, to meddle, enquire, or speak of things committed to the Priests of Delphos; yea did flatly inhibite a­mong themselves the use of the Name of their god in all their vulgar and familiar discour­ses.

It was not long since accoun­ed a great fault for Ministers to intermeddle with lay-Offices; yet how many of Jeroboams Priests have we now started up among us who continue in the civil Cal­ling, yet think themselves; able to [Page 88]charge that of the Ministry, not considering that there are no sins, which God doth punish more rigorously, nor speedily, then those which are committed, against devotion and piety.

How suddainly did that King finde a Leprosie rise from the high Priests? Yea how was Ely the chief Priest buried in the ru­ines of his own house, for the sacriledge of his children, with­out any consideration of those long servies which he had perfor­med at the Tabernacle! We find our Saviour also not to take up the scourge against naughty Judges, Usurers, &c. but drives out the buy­ers and sellers of the Temple, Joh. 2. as if to commit a sin against Gods Altar, the remedy would grow desperate; and should there­fore warn us, as to keep our selves from Simonies, from Plun­ders, [Page 89]and irrevetence in Chur­ches, so from abusing the Ordi­nances, and worship of God, without a warrantable Call; see­ing he can have no excuse, who makes his Judge his witnesse.

He that thus builds without God, doth but demolish; and whosoever thinks this way to make any great encrease, shall finde nothing but sterility. And may not the voice of God hence cry aloud unto us in his Temple, Can my soul participate of your counsels, or my glory come in­to your company, since whilest you erect Altars to me, you offer your vows to your own lusts? you not sacrifice, but sin, you bend your knees but not your hearts; Deceive not the world, neither make false boastings in my worship, except you manacle your own [Page 06]passions, and tame your deceitful minds.

We have of late (indeed) glad­ly beheld the devout multitude crouding the Churches to pour fourth their wishes. How often have we seen the Religious pro­strate in the Sanctuary, implo­ring the aid of heaven by fre­quent sighs, and importuning di­vine providence with unwearied prayers? But alas! may not God say unto us [when we are even partaking of his sacred mysteries] how hath the blood of many mi­serable men been shed, for whom I have shed my blood? whilest you cry to me, do not thousands, of Orphans and widdows cry to behold the dead carcasses of their husbands and parents? you seem to kisse my head, but kick at my members; you flatter me with [Page 91]your Fastings, but persecute me with Arms. Your swords reak with the blood of one another; you present your selves suppliants before me, but raise contentions abroad. You have the voice of Jacob, but the hands of Esau; yea, whilest you smell of incense, it is by your means that whole Townes are turned into smoak.

And I wish it may never be laid to the charge of any of their last account, who should have composed the Nation when it was disunited with discords, and endeavored to reconcile the irre­gular tumults of the Church, that they have abandoned themselves to the infamous Councils of Ma­chiavel, and their own self-inte­rests; this being not that wisdom which (to use the words of the Apostle) descendeth from above, [Page 92]but is carnal, sensual and de­vilish.

Sythence from hence proceeds the dulling of that two-edged sword, which divides between the bones, and the marrow, and by the power whereof blasphemies, sacriledges, heresies, and impieties would have vanished, and all have been scattered; Laws would not have been silent among swords, the honour and worship of God so much contemned, the hypocrites have the uncontrolled liberty of speaking, poor misled and sedu­ced souls would not have been made believe they sin in not tra­ducing the Ministry and their Calling, as a humane invention, meerly introduced to uphold car­nall interest, nor Wolves so dan­gerously have infected the Tents of the shepherds.

[Page 93] Is not this to be wise without God? And doth it not hence al­so happen that in stead of profit­ing in the School of Christ, and in the Doctrine of so good a Ma­ster, we are bold only for the world, and timorous in the af­fairs of God? If a falshood be to be averred, if a revenge be to be put forward [even to the ef­fusion of blood] If lawful Powers be to be resisted; if laws both di­vine and humane be to be spoken against, there wants neither bold­nesse nor confidence; but (though all men are naturally stirred up with the resentment of a Divinity) yet emulation doth so often mingle it self with Re­ligion, as that some seek their own glory in lifting up that of the Di­vinity, and (contray to the say­ing of the eternal wisdom it self) accord the devil of proper interest [Page 94]with the Maximes of Jesus, by serving two Masters.

And doth it not proceed from the false and scandalous lives of such professors, that the mindes of pious people are offended, that the sad harmony of our enemies jubilations is? See how they dis­agree and destroy one another! and the scoffing tongues of the notoriously wicked are sharpened against our Religion; that we are made gazing stocks to others, and are become formidable to our selves; whereas, would we but make God to march in the head of our affairs, who is the sourse of all good successes, how soon would Religion deface the spots which so easily slide into our lives!

Surely either the Religion we [Page 95]professe accuseth our errours, or else we the Professors accuse our Religion. Where Christ is ba­nished, Love finds no habitation; and needs must there be a heap of gross impieties, where there is an oblivion of the greatest mer­cies; needs must our Errors turn to heresies, when they are practi­sed by design, and obstinacy, and overtake us not by surprize, but possesse us with a resolute opini­on against the decisions of the Church. Are not these spots in our Feasts, seeming rather to be the actings of men exiled from God, and lawlesse in the world, and of such as (through the beat of a mistaken zeal) think to meet Jesus among the engagements and pursuit of worldly interests, who is onely to be found in the Temple, in his Ordinances, and the communion of his Saints?

[Page 96] Here onely is the Sanctuary of rest, where wearied souls may lay their heads; here shall we be sure to meet with comfortable embraces, and from his mouth (whose Laws are established upon foundations stronger then the Pil­lars of heaven, and earth) shall we receive the excellent Pro­mises, and clearest Revelations of eternity. And when men have once left this Truth [their onely quiet home] they will take up their lodging [all errors being near of kin] under any root or opi­nion which hath the least shadow of probability; such an ignorant zeal being too blind to go right, and too active to stand still, and like rasae tabulae or unsealed wax, ready to take any impression.

And however some may possi­bly pretend holiness towards God, [Page 97] for the setting up of their En­sings as signs in the midst of Gods Sanctuary, and for the break­ing down at once the carved work thereof with axes and hammers, Psal. 74.4, 6. and at last root up all that they may take the Houses of God into their own possession, and like brutish doegs, fall upon Gods Priests, that they may have the greatest share in the plunder­ing of their means; yet surely, this their pretended goodness seems but as the morning cloud, and as the early dew will passe a-away, Hos. 6.4. seeing the staves of Beauty are hereby broken in pieces, and the entire bands of Christian Truth, Order, and Peace, quite cut asunder, even to the making shipwrack of faith and a good conscience, and the extream hazard of our im­mortal souls.

[Page 98] O let us not thus be flattered into a security of our excesses, since the whole head is sick, the whole heart is heavy, and no­thing is safe, nothing is pleasant among such calamities, where the worst of evils is the rejoycing, and where the eyes of Truth have been of late put out by the dust and rubbish which hath been made through the fall of so great and ancient a Fabrick!

And who ere they be that strive against the peaceable wishes of the Church, by railing at, revil­ing, and undermining the pillars thereof, by reproaching their per­sons, decrying their office, by a­bating and exclaiming against their maintenance, by supporting and countenancing Errors and he­resies, before their wholesomer Doctrine; and whereby to ruin [Page 99]them and their Religion (by ma­king a wide gap for blasphemy, Atheism and prophaneness) let them also take heed, least some grievous hand fall upon them from heaven; and that (meeting with unhappy events in all their un­dertakings) their life becomes not troublesome, and their death not doubtful.

If we consult with history, how various are the examples on ei­ther hand, we shall not onely find a busie Achitophel paid the just wages of his Traiterous Coun­sels with an infamous halter; We shall not onely finde Alexan­der (who thrust his souldiers in­to Battels beyond the progresse of the Sunne, and the limits of the Sea) to perish by poison from his own Domesticks; neither Hannibal alone (who so long [Page 100]weaved the inextricable web of war) to shorten the date of his contempts with voluntary poy­son; but surely all those who thus think to please themselves in an ill-rectified devotion and formal profession, will prove no other than barren Trees, which make a great noise, and never beare Fruit. And how sad will their account be, who thus prick their fingers whilest they are gathering of Roses? How sad will it be with us, when we shall [for thus betraying the most holy things] curse the womb that bare us, and the breasts that gave us suck; the Church that Christened us, and the Minister that Catechized us; and when we shall beshrew the day that ever we heard a good Sermon? Alas that our misery should be height­ned from our means of being once happy! That we should bewail [Page 101]our very knowledge, and repent us even of our Grace!

O how will they then blush, when that (Jer. 23.24.) God (who fills heaven and earth) shall have a Candle in every mans bosom [even their own consciences] who strive to make their sins look ver­tuously, by making them well-fa­voured, who embrace schism un­der the notion of Truth, and too often take complexion for Reli­gion? will it not be easier for the Gentiles which know not God, than such as thus worship him? O strange delusion to take the great­est vice for the greatest vertue! all the out-side of our godlinesse this way rendring us but the worse before God!

Heresie [the key of Atheism] may for a time (indeed) make [Page 102]arrows of any wood, to hit the marks of their interest, and like a fawning servant, be ever ready to observe his Masters will in such ill offices wherein his own advantage concurreth: Though all at last will be consumed like A­bortives in their birth, and no otherwise stead them than as Woods and Forests shelter Theeves, on­ly to cover their crimes.

Since he that this way thinks to pacifie Divine Majesty, insen­seth it; He that with Saul offers up the golden mountains of im­piety and injustice, doth but offer to God the Sacrifices of disobedi­ence, which defile rather then adorn the Altats of God, seeing they onely garnish the ambition of man. But as peaceable dispo­sitions sometimes surfet of rest, because the natural inclination to [Page 103]change, makes felicity it self to become tedious; so troublesome heads alwayes account quietnesse their greatest enemy, no way con­sidering that our approach to God ought to be a fixed, a purposed and setled Action, to which our heart should be ever so solemnly adjoyned; neither ought he to be commixed with any of our Acti­ons but with an awfull reverence, and attention full of horror and respect.

And though there are many Endyminions to be found who embrace the Moon, whose hearts are ever and anon wheeling a­bout in endlesse Labyrinths, sur­chaged with changeable fancies, and whose spirits are perpetually attended with turbulencies, and gnawn with the itch of novelty; yet let all our ends and endea­vors [Page 104]be recollected in God as beams in the Sun.

It is the nature of Quick-silver to tremble up and down, and ne­ver leaveth untill it hath found gold wherewith to mingle; so the heart of man boundeth and leap­eth here and there in all its trou­bles and disturbances, there being nothing but ebbs and floods, untill such time as it is united to its Creatour (the Tem­ple of all repose.) And let all such know who seem to catch the world with a hook, who rejoyce in their own crime as if it were a vertue, and make Sacrifices with the instruments of mischief, who judge of happiness by the multitude of Preys, and acknow­ledge no other God but their good fortune, that however they think to prosper in their own i­maginations, [Page 105]and worldly affairs, being yet inwardly disunited from the eternal wisdom of God, they are no other than Icarusses who seek to counterfeit Birds with waxen wings; the least ray pro­ceeding from the throne of hea­ven, being able to burn them, and make their heigth serve to no other use than to render their fall the more remarkable; or like the golden precipices of Heliogabalus which were not de­vised but to make his ruine the more memorable.

It is said, the very seathers of the Eagle are so imperious that they will not mix with the Plum­age of other Birds, without con­suming them; and shall we think to mingle God, who is an in­comprehensible wisdom, a riches inexhaustible, and a purity infi­nite, [Page 106]with our feeble pretension, which have frenzy for beginnins, misery for inheritance, and im­purity for ornament?

If we are not to appropriate to our selves sacred Gold nor Silver, neither to transferre to prophane uses what hath been dedicated to God (as we find expressed both in Civil and Ecclesiastical Laws) how do we offend God (who hath granted us a Spirit of Gold, yea (I may say) a heart of Gold, when he washed and regenerated us by the spirit of Baptism) when we therewith mingle the weak fan­cies of our own brain! And how far are we from rendring to God what is due to him, when we make use of our heart as a ves­sell of abomination, fraughting it with the Chimeraes of our fond imaginations, and planting no­thing [Page 107]therein, but the petty in­terests of our own glory, and am­bitious humors, as an Altar where­on we daily present the best part of our sacrifice!

We find that the worst of Ty­rants, Mezentius could finde no greater cruelty on earth then to tie a dead body to a living; and shall we fasten thoughts of our dead and languishing mindes with God who is nothing but life and truth? Surely, its high time for us to leave the giddy fancies of the world, to behold Beauties and lights of divine glo­ry, unless we mean to Register our defects in the Calander of eternity. Shall we prescribe limits to the Almighty? shall we thus lay continual siege unto his power by our own weak reasons [no bet­ter then dreams, or vanity?] or [Page 108]shall we subject the Idea's of him who hath made both us and our knowledge, to the vain and weak appearances of our understand­ing?

What do we herein lesse, than amuse the curiosity of our mind, by seeking to feed it with gnaw­ing the raw bones of our own in­ventions?

Let us no longer then make warre against heaven, nor de­tract from Gods glory, by pre­ferring our own Fancies to his prejudice. Religion (like the U­niverse, all the members where­of mutually love and embrace) is united and collected within it [Page 109]self; how ought we then to take heed of dis-joynting it through Schisme, and the disordinate love of our own wild and wavering conceits, which carry with them so much of infidelity, of contempt of God, yea of down right A­theism! Yea which ordinarily makes our best seeming perform­ances, the more detestable by in­sinuating with such subtilties, and pretexts of holiness, as if it were most devout, this being not on­ly a simple Tyranny, but a sacri­lege, and (through its exorbi­tance) descendeth to the worst of deformities!

Surely, if through our weakness we once corrupt and adulterate the essence of Truth, Oh into what a point of presumptuous in­solency will not our blindnesse carry us? How shall we sooth our [Page 110]selves into some illumination, which will really prove but an e­gregious dotage? and thereby so involve our selves in a mist, and grope in the dark, as if Truth were gotten into some dungeon, which our shallow apprehensions could not fathom.

Its but vain to implore Gods power in a bad cause. Man ought to have an unpolluted soul, and absolutely free from all vicious passions (at least wise) in that moment he addresseth himself un­to him; otherwise we our selves present him the rods to whip us withall; and in stead of redressing our fault, we redouble the same, by presenting him with such, af­fections as are fraught with sin and irreverence, to whom only we should sue for grace and forgive­ness.

[Page 111] If we pretend good, to do mischief, and act the devils part in the attire of an Angel, what do we other then foster the crime and the Judge in one and the same Mansion?

And what is this but to lend nothing to devotion, but what might flatter our Passions, and e­ven make that Religion to shrowd and foster our vices, which it was ordained to root out? Sure­ly he that thus calls God for his assistance, while he is engul­phed in sinne, doth but like the Thief which called Justice for his aide, or those that produce Divine Providence in witness of a lye.

Let us no longer dare then to burn incense upon that Altar, to which we have no lawfull call; [Page 112]for which we finde a good Prince [otherwise] to carry the spots of his too much forward­nesse to his grave. Our heart being ruled, and our soul com­manded by faith, reason will­eth that we draw all other parts to the service of God, according to their best power and faculty. Our sinnes, though naturally tending downward as to their centre, do (through the too much preferring of our own inventions in Gods worship, be­fore his holy prescriptions) mount upwards by their cry; nothing but our sighs and prayers being left us (as the best coun­tersounds) to drown their noise, that God may not hear them; and the pleading merits of our Saviour, with the loved lan­guage of his blood, being the best way to silence the loud­ness [Page 113]of their cry, and divert the Judgement (otherwise) inevitably attending them.